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About waiting three hours: I always thought that the reason was because in Germany they would have a small meal at teatime in between lunch and supper, so “bein seudah li’seudah” was never longer than three hours for them.
Also, my yekkishe friends tell me that R’ Shimon Schwab was a proponent of waiting the full six hours, even for those with the minhag to wait three, because in America we only have three meals.
Joseph:
I mean what does the 5.5 into the 6th mean? They start eating milichigs 5.5 hours after the last bite of fleishigs? Who has this minhag?
This minhag is actually the official policy of BMG and fairly common in the greater Lakewood community. I’m told that this is because that is how R’ Ahron Kotler held.
??? ??? ????? ???? (???? ?????? ???) ????? ???? ???? ?????? ???? ??????? ??? ???? ?? ?? ???? ?????? ???? ???? ??? ????? ?? ?? ?? ????? ????? ??? ??? ????? ?? ??? ??? ??? ????? ?????? ??? ????? ???? ???? ???? ??? ?? ???? ?? ???? ?????
This is from the ???? ?????.
He is saying a sevara that if in the winter, the separation between meals is three hours, and it’s muttar to drink milk then, that must mean that the taste of the meat doesn’t linger more than three hours (which he assumed is the reason to wait) so you don’t ever, even in the summer, need to wait longer than that.
In summation, it appears there are minhagim of waiting one hour, three hours, effectively five hours and six hours.
The problem with the Mizmor L’David’s explanation is that you have to be above the arctic circle to get to a point where the day is that short even at the winter solstice, and there were no Jewish communities that far north at a time when the Minhag already existed (we have no idea how old the minhag is, but it is at least 700 years old).
The Mizmor L’David brings us to a far more important point, one which my Rebbe won’t let me be Machmir on (and certainly not Meikel, because he says such a Chumra is so not accepted so it has to be wrong), namely that the 6 hours between meat and milk should be Shaos Zmanios.
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