Basar B'chalav Siman 87 - 89 Review

The prohibition of Basar B'Chalav, which refers to the prohibition of cooking or consuming meat and dairy products together, is mentioned three times in the Torah. These mentions are found in Exodus 23:19, Exodus 34:26, and Deuteronomy 14:21. In each instance, the Torah emphasizes the importance of not mixing meat and milk products, highlighting the significance of this dietary restriction in Jewish law.

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An example of a תבשיל של בשר is potatoes that were cooked in cholent. Cholent is a traditional Jewish stew that typically includes meat, such as beef or chicken, and is slow-cooked overnight. In this case, the potatoes were cooked alongside the meat in the cholent, absorbing its flavors and becoming a dish that includes both meat and vegetables. Therefore, potatoes cooked in cholent can be considered an example of a תבשיל של בשר.

The phrase "חתיכה נעשית נבילה" translates to "A piece of meat that was not slaughtered properly becomes a נבילה." This statement suggests that if a piece of meat is not slaughtered according to kosher laws, it becomes forbidden and is considered treif (non-kosher). Therefore, the correct answer is "If a kosher piece of meat became forbidden, we consider it as if the entire piece is treif."

The answer suggests that "נותן טעם בר נותן טעם" refers to taste that has been transferred twice before coming in contact with the opposite substance. This means that according to Halacha, the concern is not only with the actual substance of prohibition, but also with the taste that may be transferred from one substance to another. In this case, the taste has been transferred twice before coming in contact with the opposite substance, indicating that it is no longer a concern.

The correct answer is that it is not necessary to wait six hours after eating vegetables that were cooked in a clean fleishig pot. This implies that there is no specific requirement or prohibition that necessitates waiting for a certain period of time after consuming such food.

The correct answer is Yes, provided one places almonds in or near the food to demonstrate that it is not real milk. This answer suggests that almond milk can be cooked together with meat as long as there are almonds present in or near the food, indicating that it is not real milk. This is likely based on the idea that the prohibition in the Torah applies specifically to milk from certain animals, and almond milk is not considered real milk in this context.

According to the רמ"א, milk found inside the קיבה of a calf is considered milchig if it is צלול (liquid) and not considered milchig if it is קרוש (congealed). This means that if the milk is in liquid form, it is considered milk and has the status of milchig. However, if the milk has congealed and is no longer in liquid form, it is not considered milk and does not have the status of milchig.

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The Torah chose the example of "a kid in its mother's milk" because it is a common case that people can easily relate to. By using a familiar example, the Torah effectively conveys the prohibition against mixing meat and milk. This helps people understand and remember the law more easily.

According to Jewish dietary laws, it is not permitted to eat milk and meat together. However, an exception is made if the individuals would be embarrassed to take food from each other's plates. This exception is based on the principle of avoiding embarrassment or discomfort, which takes precedence over the prohibition of mixing milk and meat.

According to the מפרשי שלחן ערוך, hard cheese is considered to be "wormy" or aged for six months. This means that if a cheese has worms or has been aged for six months, it is classified as hard cheese. The other options mentioned in the question, such as being able to be cut with a knife or having a distinct taste, are not specifically mentioned in the מפרשי שלחן ערוך as criteria for determining hard cheese.

According to Jewish dietary laws, it is forbidden to mix meat and milk together, and one may not derive any benefit from such a mixture. This includes cooking or preparing food that contains both meat and milk. Therefore, even if the Jew working in a non-Kosher restaurant does not personally consume the food, he would still be participating in a forbidden act by cooking meat and milk together for others. Hence, the correct answer is that a Jew may not work in a non-Kosher restaurant where he would be required to cook meat and milk for gentiles.

The phrase "חתיכה הראוי' להתכבד" translates to "a piece that is fit for a king's table." This suggests that the piece of meat is of high quality and suitable to be served to an honored guest. The explanation states that such a piece of meat is never nullified, even if there is sixty times the amount of permitted meat against it. This means that even if there is a large quantity of permissible meat mixed with this high-quality piece, it does not lose its status and remains forbidden.

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The correct answer is that the mixture may be sold to a gentile because it is only prohibited by rabbinic law (אסור מדרבנן) and not prohibited from deriving benefit (אסור בהנאה). This means that while there are restrictions on consuming the mixture, there are no restrictions on selling it.

A person may have non-Kosher meat on his table while he is eating. This is because according to Jewish dietary laws, it is forbidden to consume non-Kosher meat, but there is no prohibition against having it in one's presence.

The reason we are required to wait after eating meat before consuming milk is because we are concerned that some meat may remain between our teeth. Additionally, we are also concerned about the lingering taste left after eating meat. By waiting, we can ensure that any remnants of meat are properly removed and that the taste of meat is no longer present before consuming milk. This separation is important to maintain dietary restrictions and prevent the mixing of meat and milk.

The explanation for the correct answer is that bread can serve as a היכר (reminder) when two people are eating milk and meat at the same table as long as they do not eat from the bread. The presence of bread on the table can act as a visual reminder for the individuals to be mindful of not mixing milk and meat, even if they are not directly consuming the bread.

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נעיצה, or thrusting a knife in hard earth ten times, is a method used to clean a knife very well. This action helps to remove any residue or impurities that may be present on the knife's surface. By thrusting the knife into the hard earth multiple times, any dirt or particles that may have adhered to the knife can be dislodged and effectively cleaned. This process ensures that the knife is thoroughly cleaned and ready for use.

Initially, there is concern that "pareve milk" from the קיבה (a type of cheese) may become fleishig (meat-containing) if it is salted together with meat. However, in retrospect (בדיעבד), there is leniency in this matter. This means that although there is a potential for the milk to become fleishig, if it does happen, it is not considered a significant loss (הפסד מרובה), and therefore, it is still permissible to consume.

According to the ש"ך, one does not need to do a קינוח and הדחה before eating meat after consuming dairy. However, according to the ט"ז, one does need to perform these actions.

The waiting period mentioned in שלחן ערוך after eating meat is immediately, one hour, and six hours. This means that according to שלחן ערוך, one should wait for any of these time periods before consuming any dairy products after eating meat.