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28

In Devorah and Barak's song (upon defeating Sisra), part of the song went as follows (Shoftim 5:23): 'Curse you Meroz,' said the messenger of the Lord, 'curse you bitterly (you) inhabitants thereof,' because they came not to the aid of the Lord, to the aid of the Lord against the mighty. The Talmud (Mo'ed Kattan 16A - English on page 59 here) brings ...


18

Not because of its shape. The laws of kashrus are concerned (in the case of cookies) with the ingredients and processing of the food. The shape is [literally] immaterial to this set of concerns and therefore does not affect the status of the cookie as edible according to Jewish law or not. Also notable is the fact that the term "treif(a)" to refer to ...


18

Bones of "neveila" (improperly slaughtered animal) that have no marrow or moisture do not impart forbidden taste (based on Shulchan Aruch 99:1) because they are not fit for eating (Taz 99:1). The Taz's reasoning should apply to the bones, tusks and other inedible parts of a temeiah (forbidden animal) as well.


17

That is one reason, sure; in general, Hashem gave us rules of what to do and not to do, in order to refine us (Bereishis Rabbah 44:1). But aside from that, the various non-kosher animals have their roles to play in the ecosystem - as predators, scavengers, etc. Also, some of them are also useful to us in capacities other than food: consider horses, camels, ...


17

To answer your question clearly, Although the Pentateuch does not seem to make any mention of extraterrestrial life, some places in Nevi'im and Ketuvim may be understood to be making reference to Extraterrestrial life. One instance is in Shoftim 5:23, 'Curse ye Meroz', said the angel of the LORD, 'Curse ye bitterly the inhabitants thereof, because they ...


14

See Tosfos "me'alyah", Pesachim 3b, where it says most were sheep. Background: A non-Jew came and told R' Yehuda ben Beseirah that he routinely goes to Jerusalem to eat from the Korban Pesach (which is forbidden to non-Jews). R' Yehuda wasn't going to Jerusalem himself, and so couldn't notify the Jews there. So he came up with a plan for the non-Jew to get ...


13

If the genetically-engineered pig was gestated in a normal pig, then no it would not be kosher. Rambam, Laws of Prohibited Foods, 1:5--6 (or 4--5 depending on your edition): א,ה [ד] בהמה טהורה שילדה כמין בהמה טמאה--אף על פי שאינו מפריס פרסה, ולא מעלה גרה, אלא כמין סוס או חמור לכל דבר--הרי זה מותר באכילה. במה דברים אמורים, בשילדה בפניו. ... א,ו ...


12

I would think it's simply this: The first few items - "your sons, daughters, servants, maidservants, and animals" - are all under your direct control. It is your personal responsibility to make sure that they rest and don't work on Shabbos. The convert, on the other hand, doesn't belong to you. You should teach him what to do and what not to do, but you ...


12

Rambam, Laws of Prohibitions on Relations, 21:19 (or #20, depending on your edition): וכן אסור לאדם שיקשה עצמו לדעת, או יביא עצמו לידי הרהור ... ולא יסתכל בבהמה חיה ועוף, בשעה שמזדקקין זכר לנקבה; ומותר למרביעי בהמה להכניס כמכחול בשפופרת, מפני שהן עסקין במלאכתן ולא יבואו לידי הרהור.‏ A man should not bring himself to arousal ... [gives a few ...


12

As CharlesKoppelman said in the comments above, it is the custom of some Jewish people to prefer surrounding their children with only pure, kosher images, including those of animals. This is, as he said, not universal, nor even extremely common, AFAIK. I suggest you just ask the parents beforehand. They'll be glad to tell you :D Sources for the ...


11

There are several potential kosher issues with veal. Treifa issues If an animal was seriously sick or wounded before it was kosher slaughtered, it is non-kosher (deemed "treifa", or "torn up"). R' Moshe Feinstein saw some very wobbly-looking calves, he was concerned if they were healthy enough. My understanding is we conclude that veal today doesn't have ...


11

Even food that is made to resemble non-kosher food can be kosher; see, for example, the hechshers on fake bacon bits, fake crab, Morningstar Farms fake sausage, etc. If these foods are still kosher, how much the more so for animal crackers which are clearly not actual animals? (For reasons of marit ayin (giving the wrong impression), however, you should be ...


11

Rashi to Shmuel Aleph 15:3 explains that the Amalekites were sorcerers and were capable of disguising themselves as animals - and for this reason Shaul was commanded to kill even the animals. In his commentary to Devarim 25:19 he brings another explanation: The eradication of the memory of Amaleik had to be absolute, and even if animals remained alive they ...


10

The Mileches Shlomo on Kilayim (8:6) says the gemara in Sanhedrin says that the Dor HaMabul (generation of the flood) turned into monkeys and that is one of the reasons we make the bracha Mishaneh Habriyos translated- who changes the creations-on monkeys.


10

Kitzur Shulchan Aruch (131:1) states: ואל יחשוב האדם שזוהי כפרתו ממש, אלא יחשב כי כל מה שעושין בעוף הזה, היה ראוי לבוא עליו בעונותיו. ויתאונן על חטאיו, והקדוש-ברוך-הוא ברחמיו יקבל תשובתו. A person should not think, however, that this ceremony itself actually atones for him. On the contrary, [he should look at the ceremony as symbolic in nature, ...


10

Igros Moshe Orach Chaim 5:22 holds that pets are not Muktzah at all. This would mean that even if the pet is feeling fine you may pick up and cuddle your dog on Shabbos. Although there are those who disagree with this ruling, possibly in a case of hardship, pain or discomfort your rabbi will permit relying on it. Yabia Omer 5:26 says that one may move a ...


9

The (rarely-seen) commentary of Rabbeinu Ephraim ben Shimshon on the Torah states that Benjamin was a werewolf; the fear that he would die should he leave his father Jacob is that he would turn back into a werewolf and be killed in self-defense by some person. Make of it what you will. Hat tip to Yitzhak of Bein Din L'Din. (See link for more.)


9

Technically, shape does not determine kashrus. An lion shaped animal cracker is not a lion, just some wheat in the shape of a lion (it's like saying that one who eats cookies in the shape of a person is commiting cannibalism). However, according to Kabbalah, non-kosher animals come from the three impure klippos (shells). Therefore, The Lubavitcher Rebbe ...


8

Shulchan Aruch, YD 87:3: אינו נוהג אלא בבשר בהמה טהורה בחלב בהמה טהורה אבל בשר טהורה בחלב טמאה או בשר טמאה בחלב טהורה מותרים בבישול ובהנאה "[The prohibition] is only relevant with regards to meat from a kosher animal in milk from a kosher animal, but with regards to meat from a kosher animal in milk from a non-kosher animal or meat from a non-kosher ...


8

The Torah itself says (Ex. 22:30) that the meat of an animal that is tereifah (fatally injured) should be "thrown to the dogs." Now, granted, the animal wasn't necessarily a pet when it was alive (whether anyone back then kept pets is pretty uncertain anyway), but you had the obligation to feed it before yourself (Berachos 40a based on Deut. 11:15), and you ...


8

The Iggerot Moshe (Helek Bet Hoshen Mishpat 47) writes that if you have a bug, and it bothers you, you may kill, but preferably not by hand. He says there is no ISUR. Since there is no problem in killing a bug, I would assume since Saar Bale Hayim Deorayta, I would assume that you should kill him. EDIT: I asked a big Talmid Hacham, and he said according to ...


8

According to here, Okapi is indeed kosher but is not the Zemer. According to here: The zemer, listed among the ten types of kosher animals in Deuteronomy (14:5), is identified as the giraffe by Rav Saadia Gaon, Rabbenu Yona, Radak, the Septuagint, and many others. According to here, land animals without a tradition of their kashrut cannot be ruled as ...


8

Shulchan Aruch Yoreh Deah 298:1 אין אסור משום כלאים, אלא צמר רחלים ואילים עם פשתן. אבל צמר גמלים וצמר ארנבים ונוצה של עזים וכל שאר מינים, מותרים בפשתן. The only thing forbidden because of Shaatnez is sheep and ram wool with linen; camel wool, rabbit wool, goat hair, or other similar items are permitted with linen. The rule that only sheep and ram ...


8

You seem to be looking for the Bar Yuchnei. Talmud Bechoros 56b: פעם אחת נפלה ביצת בר יוכני וטבעה ששים כרכים ושברה שלש מאות ארזים Once the Bar Yuchnei's egg fell and it flooded sixty cities and destroyed three hundred cedars. The gemara there says that normally this wouldn't happen, but this particular egg was rotten so the bird threw it away. It ...


8

Bamidbar 22:23 mentions how Bilam's donkey saw an angel which Bilam could not see. Rashi ad loc. implies that this was not a unique case: there are at times things that an animal can perceive which a human can not.


7

The Midrash is quoted as saying "Why is its name called chazir? Because the Holy Name Blessed Be He will return it to Israel." A lot of commentaries learn this non literally (see here and here and here for examples). Others learn it literally. The Or Hachayim (Vayikrah 11:7), for example, says that when Moshiach comes the nature of the pig will change, and ...


7

Tosafot (Sanhedrin 56B) says that Adam HaRishon was able to eat meat that had died by itself he just was not able to kill the meat and eat it. However, if one of the limbs of the animal fell off by itself, he was not allowed to eat it, because of the prohibition of Ever Min Hachai. Rambam holds that Adam wasn't given the prohibition of Ever Min Hachai. The ...


7

Your question really comes earlier, for in the plague immediately after the pestilence, we find: וַיְהִי, שְׁחִין אֲבַעְבֻּעֹת, פֹּרֵחַ, בָּאָדָם וּבַבְּהֵמָה "and it became a boil breaking forth with blains upon man and upon beast." which implies that the Egyptians had animals on which boils "broke forth". Abarbanel, in his description of the ...


7

Similar to several answers above: there was a Jewish biologist who consulted for NASA when they were concerned about viruses being brought back by astronauts and the like. He said he spoke with Rabbi Menachem Mendel Schneurson, the 7th Lubavitcher Rebbe, about extraterrestrial life. The Rebbe said that sentient beings would be theologically problematic, but ...


7

Rashi (46:34): כי תועבת מצרים כל רעה צאן: לפי שהם להם אלהות: are abhorrent to the Egyptians: Because they (the sheep) are their gods. The Siftei Chachamim (46:34) (in his second answer) gives a different twist to the word "To'evah", and explains Rashi a little differently. He says that Yosef is telling his brothers that the Egyptians greatly ...



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