Of Angels and Men: Eating Meat after Dairy

R. Michoel Zylberman

Part I

In describing Avraham Avinu’s hospitality to the visiting angels disguised as men,

the Torah states, “Vayikach chem’ah vechalav u’ven habakar asher asah vayitein
lifneihem v’hu omeid aleihem tachat ha’eitz voyocheilu,” “And he took butter and milk
and the son of a cattle that he made for them and he placed it in front of them and he
stood over them under the tree and they ate” (18:8). Tosafot Chitzoniot (quoted in Shitah
Mekubetzet Bechorot 6b letter 2) quotes from a Medrash (Shocheir Tov 8) that when the
angels requested that they receive the Torah instead of Bnei Yisrael, Hakadosh Baruch
Hu responded that they were not deserving of such. Every school child knows that he
must wash his hands between consumption of dairy and meat, and yet, when the angels
visited Avraham Avinu they ate dairy and meat together.
Chatam Sofer (Torat Moshe s.v. Shalosh, quoted in Pardeis Yoseif Vayeira 21)
notes that this Medrash appears to contradict the simple reading of the passuk. The Torah
does not indicate that the angels ate milk and meat together, only that they consumed
butter and milk first and cattle afterwards. Rather, he suggests that the angels’ fault was
in neglecting to perform kinuach – the chewing of other solid food – between the butter
and the meat.
While one may not consume milk products following meat without a significant
break between them (see Yoreh Deah 89:1), technically speaking meat may be consumed
immediately after milk products (Chulin 105a). Nevertheless, while Shulchan Aruch
(89:2) prescribes no time restriction between eating cheese and meat, there are three
requirements that must be met before proceeding to eat meat. First, one must check that
there is no cheese adhering to his hands. At night, when it is difficult to check properly,
one should wash his hands. Shach (89:9) records that common practice, based on an
opinion quoted in Tur, is to wash one’s hands even in the daytime, as it is possible that
one may not notice something stuck to his hands even in adequate light. This washing
does not need to conform to all the standard requirements of netilat yadayim. According
to Magen Avraham (181:1, quoted in Sha’ar Hatziun 181:10), one may place his hands
inside a cup of water instead of pouring the water over his hands.
Additionally, one must perform kinuach – chewing solid food - and hadachah –
rinsing out one’s mouth. According to Levush (quoted in Badei Hashulchan 89:49),
kinuach serves to remove the taste of the cheese and hadachah rinses out any remaining
pieces of food. Meiri (Chulin 104b) holds that kinuach removes pieces of cheese stuck in
the mouth. (He does not require hadachah).
The Talmud (Chulin 105a) indicates that kinuach involves chewing a piece of
bread or any other food substance except for flour, dates, and green vegetables, since they
tend to get stuck in molars. Pitchei Teshuvah (89:5) quotes an opinion (Pri Toar 89:7)
that the individual performing kinuach must swallow the substance that he chews. Pri
Megadim (Siftei Da’at 89:12), however, points out that Rambam (Ma’achalot Assurot
9:26) explicitly and Shulchan Aruch implicitly disagree. Badei Hashulchan (89:53)
thinks that for kinuach to be effective the food item must be chewed and moved around
the mouth, and not merely eaten in a normal fashion. Shulchan Aruch rules that
hadachah may be performed with water, wine, or any other liquid. Shach (89:13) writes
that the order of kinuach and hadachah is inconsequential.

Part II

Last week we noted that strictly speaking one may consume meat immediately
after cheese provided that he washes his hands and performs kinuach – chewing solid
food – and hadachah - rinsing out his mouth.
If a person does not perform kinuach and hadachah how long must he wait
between cheese and meat? Shach (89:7) writes that for those who follow the Rama’s
minhag of waiting only one hour between eating meat and cheese, kinuach and hadachah
need not be performed after the hour. Presumably, then, if one waits for an hour after
eating cheese he may proceed to consume meat without kinuach and hadachah. Aruch
Hashulchan (89:9) refers to a minhag of waiting one hour between cheese and meat, even
with kinuach and hadachah. Aruch Hashulchan notes that this custom is based on a
Zohar, quoted by the Beit Yosef, that prohibits eating milk and meat in the same meal and
in the same hour. He points out that if one is concerned about the Zohar he should also
recite bircat hamazon before proceeding to eat meat. Mishneh Brurah (494:16), quoting
Magen Avraham (494:6) does not require bircat hamazon. Rabbi Binyomin Forst (The
Laws of Kashrus, p. 208) observes that some have a custom of waiting for one-half hour
between cheese and meat. The source of the half-hour is unclear.
While it is generally the case that kinuach and hadachah are necessary and
sufficient, there are exceptions, both l’kula and l’chumra.

1. Milk

Rashash (Chulin 103 s.v. bamishneh) observes that the Talmud deliberately
employs cheese and not milk in discussing the consumption of milk products and meat in
the same meal. He posits that since one drink milks from a cup and not his hands, it is
unnecessary to wash hands between drinking milk and consuming meat. This would also
hold true for cheese eaten with a fork. Similarly, kinuach need not be performed after
drinking milk, since milk residue does not get stuck between teeth, and hadachah alone is
sufficient. Rashash seems to assume like Meiri (see Part 1) that kinuach serves to
remove food residue. According to Levush, who holds that kinuach removes the taste of
cheese, this may apply to milk as well.
R. Ovadia Yosef (Yabia Omer Vol. 6 Y.D. 7:1) thinks that Rashash is correct
l’halachah and suggests that a careful reading of Rambam (Maachalot Assurot 9:26)
leads to the same conclusion. Rabbi Binyomin Forst (The Laws of Kashrus, p. 208)
presents Rashash’s opinion as the normative ruling. Badei Hashulchan (89:43), however,
recommends being stringent in this matter, noting as well that Issur V’heter Ha’aroch
(40:8) requires both washing of hands and kinuach after milk.

2. Hard Cheese
 Rama (89:2) records that common practice is to refrain from eating meat after
hard cheese for the same amount of time that one refrains from eating cheese after meat.
There are two major reasons for waiting a significant amount of time between meat and
milk products. According to Rashi (Chulin 105a s.v. assur), the taste of meat remains in
the mouth for a long time. Rambam (9:28) writes that meat tends to get stuck between
teeth and cannot reliably be removed, even with kinuach (see Taz 89:1). Both of these
reasons may apply to hard cheese as well.
Shach (89:15) records that hard cheese is cheese that has aged for six months.
Rabbi Avraham Gordimer of the OU Kashrut Division reports (Jewish Action Fall 2006)
that the OU views any cheese that is endowed with a “unique texture or lingering taste” –
qualities of aged cheese - as hard cheese. This includes Parmesan cheese, Swiss cheese
(referenced in Aruch Hashulchan 89:10), and aged cheddar cheese. [See The Laws of
Kashrus p. 209 ft. 96 for a brief discussion of melted hard cheese.]