Frequently Asked Questions and Answers found in Halacha

Rabbi Akiva Moshe Silver

Is it permissible to eat meat after coffee in the same meal without the blessing of food between them?

Those who practice according to the clear Mishnah are allowed to make it easier and only do dessert and ablution.

In the commentary on the words of the Rama, there it means that they resorted to making it stricter like the Zohar [Mishtimim Kakah 1a] who simply did not divide between milk after meat and meat after milk in the same meal, Iash in Shekh Skat'7 And in the Bihagara SKO, as well as the PMG in the Yod there SKO brought from the clothing in O. C. Keag who made it very worse and the AGM brought the PMG's words, however in the year 2012 at the end of the 11th of Shavuot it seems that there was a raid on him that it is permissible and I have also seen in the name of the Gerhak [the shalchan according to his rule] that this is the custom.

And it is possible that the Mishnav Myri according to what they had a clear custom on the Sabbaths to make it easier, and he urges.
And Ya'oi' in PMG Yod Shem 70 that their custom was to bless in the HMZ after the milk before the meat.

And we see Dharma in the Yod making a meal only with milk after meat, which interprets in the Gm's a meal after meat that it must be stopped in the Behmaza in order to have another meal, and this is what is said there about milk after meat, and the same was brought by the PMG in the Yod there Sec. 7 In the name of the Rabbi, the author of the 18th century in the glosses of Sha'ari Dura C. O. letter 2 [and noted the name of the PMG in the SKA according to Hamudot Chulin P. H. A. letter Kah and Minchat Ya'akov Klal O. letter 3 who stood by it and also explained in the SACH SKA ] Damshak in the Gm in Saudta Ahrita (in the matter of milk after meat) we were in the ruling of Bracha 17, and what they used in the ruling of the hour is justified there that it is instead of a dessert [and it will be explained more in his words above SKA], and the ruling does not belong to the Zohar law at all, but any custom It is to bless in the Hamz and to wait an hour after meat before milk is only according to the Hajm, and in any case the custom is only with milk after meat and not with meat after milk, because it is because of the Hajm and not because of the Zohar. After meat, Dvgm mentions this only in the matter of milk after meat and not about meat after milk (apart from meat after hard cheese, which is discussed by itself, what was judged and what was defined, and where we learned, etc.

And perhaps in a different way (we were on the basis of the previous method only to settle that he took the Zohar as its interpretation in the Gm) who urged to interpret it also in the imaginary Zohar only in milk after meat only, and I.A.

However, these excuses are only to reconcile the words of the Mishnab with the Rama in the Yod there, but as we will explain that the simplicity of the interpretation of the Gra in the Rama is that it is like the Zohar, and also in the Shekh Skatz apparently the most meaningful that it must be made stricter [And tchak that the Shachak put miri with meat after hard cheese, and apparently according to the Zohar it is necessary to make it worse during the Hada Hada and the Saudta Hada also with meat after any milk that may be and Tsa, and also Tsa that the Gara in the Skya brought a source for abstaining from meat after hard cheese From the Zohar 25 in B. O. C. Keg, and indeed in the Zohar they did not specifically mention cheese, and perhaps it is considered to be aggravated only by something that has a lingering taste, and with milk, it is not permitted that the taste does not persist for the entire hour if he then made dessert and washed it off legally, and it is true that also In the above-mentioned Shekh it is possible to interpret yes].
And really, the Rama's simplicity in his language that he brought the custom only for milk after meat means that there was no custom for meat after milk to wait an hour and bless with the Hamza, and who is the PMAG custom to bless with the Hamza also in this after the milk before the meat, and maybe the Rama He acted in such a way because of Dekai's words on the author's words, and in all this.

It was found that the strict ones are certainly the clothing and custom brought by the PMG and the lenient ones are certainly the Mishnab and it is also possible to say according to what the Shachak explained in the Sakya and other rulings as above [the Mahara'i and his assistant] the custom brought by the Rama, while according to the reference to wisdom that the Shachak brought in the 17th, as well as the Hagra and the Bi, how they interpreted the Zohar's opinion should be reviewed in their opinion.

And also in the Rama's opinion, as above, however, his main opinion regarding the intention of the custom turns out to be like the Mahara'i and other rulings as above, and it is also explained in the ways of Moshe SKA that his opinion is the same as the Mahara'i in interpreting the words of the Hag'm there according to the custom (that is, the custom interprets the words of the GAM there) and that the hour is a sort of compromise between the aforementioned Mahara'i opinion [based on the opinions of the Tos and Rabi'a and the other lenient firsts] and the strict opinions of waiting a few hours.

And Yaoi' in the ways of Moshe above mentioned regarding milk after hard cheese which he mentioned to the Zohar, and as mentioned above the Zohar does not only follow cheese, and perhaps it should be reconciled as above that the Zohar interprets in a way that gives a taste and not by drinking milk in Alma and more seems to have brought the words of the Zohar only For the welfare of Damilta to give samakh to the tradition of the Maharam in Gabina, and the 27th century.

Regarding those who practice waiting for an hour if dessert is needed other than that (such as those who practice without stopping for an hour when then surely dessert is needed) Yaoi' in Shekh SKA and PMG 17.

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