- This topic has 20 replies, 12 voices, and was last updated 9 years, 9 months ago by .
-
Posts
-
whats your family minhag?
i know of someone that wouldnt eat milk for six hours from when they BENTCHED.
That’s the Aruch Hashulchan’s shittah.
It’s a lot of people’s Shittah.
Who else?
(Aruch Hashulchan is here: http://www.hebrewbooks.org/pdfpager.aspx?req=14242&st=&pgnum=412&hilite= at the end of ‘?).
Our families minhag was to eat the gefilte fish then the soup and then take a break in the living room for a half hour before eating the main course friday night.
According to the Remoh in Yoreh Deah, he mentions 1 hour from meat to milk. The Remoh was the Godol haDor in his day & age, so if that is good for him, it is good for me.
The Goq – I don’t understand. Did you have chicken soup on Friday night? If yes, that’s just as fleishig as meat…..so why the wait?
Chicken is only fleishig mdrabbanon.
Not really a minhag cij just something we did to kill time on long winter friday nights my parents would read, us kids would play and the kugel would cook a little longer.
There is zero reason whatsoever to break between fish and meat.
Sam2, minhagim often don’t need, or have, a rational reason for being. Theoreticaly, one waits six hours to allow the body to digest the meat. If the six hours starts from when you bentched, then the six hour time frame is meaningless ( as one could end up waiting up to 8 hours ) and arbitrary.
LC, if a minhag was completely arbitrary, we would call it it a minhag shtus or taus and disregard it.
As it happens, the A”H’s shittah is based on the shitas Rishonim that the gemara’s din of waiting until the next seuda means the normal time between seudos, so calculating from the end of the seuda makes sense. The gemara’s reasoning would be something like a “lo plug”, which although not seeming to match the din with the reason (which would be true whether the reason was digestion, ta’am, or meat caught between the teeth), is common enough and not arbitrary. It is Chazal’s way of implementing takanos in a way more likely to be followed.
Chicken is fleishigs midoraisa according to all tanaim except R’ Yosi Haglili.
Just curious what Goq’s family did about brachos if the whole family convened in another room for a half hour.
147: We don’t get to choose what the halacha is by reading history books and deciding who was the gadol hador centuries back. If you have a mesorah like the Ramo, then fine. If not, you can’t just make up stuff like that. Like someone else who decided to make up his own K’lachar Yad to make an Av Melacha muttar lechatchila on another thread yesterday.
R’ Yosi Haglili says chicken with milk is muttar m’dRabbonon. The others say it is assur m’dRabbonon not d’oraysa. The Mechaber paskens it is assur only m’dRabbonon.
Rabi Akiva holds it’s d’rabbonon. Machlokes Rishonim whether the Chachomim agree or hold it’s d’Oraisa.
M’mareach is a toldah of m’machek. Calling the normal application of ChapStick kilachar yad does not make any sense (although further research needed if there are any opinions out there that it’s not d’Oraisa anyhow).
DY
Arbitrary with minhagim is hard to define. Consdier PEsach, Some avoid Carrots becasue the yiddish word mehren rhymes with yehren (old word for yeast). Should their descendents who dont speak yoddish practice this minhag in a day and age where even (most?) Yiddish speakers dont call yeast yehren. And even if it rhymes so what?
Many minhagim in practice today no longer have or never had a ratonal reason. We follow them becasue minhag avoseinu beyadeinu.
The Dutch jews wait 1 hour between milk and Meat and the Yekkis 3 hours
Ubiquitin, there’s a difference between a minhag which never had a valid reason and one whose reason no longer applies.
DY, Granted. My point was “a valid reason” is partly in the eyes of the beholder (I realize that is not what my previous post says at all).
Was it a real concern that somebody would ask for carrots and his friend though he menat yeast? Seems doubtful.
Or take a much better example. Kitniyos, the standard (unviersal?) minhag, among Ashkenazinm is to avoid Kitnioys at all. We treat it stricter than the chameshes minim which we do eat, obviously, as long as follows certain guidlines. Yet the minhag is to avoid rice cakes even if it just had rice and water, was shemira meshas nitiyaysan etc etc. This makes absolutly no sense.
I’m sure you or somebody else will come up with a “rational” explanation that it is a gezeira or a geder of some sort. which brings me back to my point. Rationality of minhagim is (partially) in the eyes of the beholder to me treating kitniyos as more chamur than wheat is completely irrational, to another it might make sense
What I meant with my original post was that minhagim based on a specefic societal concern, are (arguably) by definition irrational as minhagim (in the sense of the elevated status we give the term MINHAGIM as oposed to say mere cultural custom). Or put another way they arent really minhagim. LEt’s take a made up example. The town of hutzenplotz was very muddy so the minhag was to wash of their shoes before stepping into shul every day regardless of season. Should hutzenplotzers keep washing of their shoes even during a dry summer in a modern environment. I could hear a case made either way. and that is precisely my point.
Heres anothe Pesach related minhag that makes (and always made) zero sense:
Some avoid using any utensil that fell on the ground over Pesach.
Should those who have this minhag abadon it as a “minhag shtus”?
- You must be logged in to reply to this topic.