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It may be possible that in the light of new scientific research, perhaps involving genetic engineering, pork eating will be allowed. In particular, a company called Modern Meadow is a working on producing synthetic meat. Tests with engineered comestible ground beef have been successful; in case pork is produced through a similar process, there is no animal ...


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No, pigs will not be kosher food, not even when pigs learn to fly -- well, at least not until the Messiah comes or science finds a way to change the pig from a pig into something else a bit different. The Torah prohibits animals that can be eaten based on physical characteristics. Leviticus 11:1-32. A kosher animal among mammals must have a cloven hoof ...


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There is a Midrash (Shocher Tov 146 I think) referenced by Ri ibn Shu'aib (14th cent.) in his drashos to Torah (Matos-Masei) that pig will become permitted in the future. the Or Hachaim to Leviticus (11:7) explains that pig will change biologically acquiring the sign of a kosher animal (chewing cud in a addition to split hooves). While some commentators ...


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Judaism believed that God commanded us not to eat pork, and that this will not change. (It is one of Maimonides' 13 Fundamentals of Belief that the Torah will not be exchanged for another.) It's true that some of the classical commentaries observed that avoiding pork may have certain health benefits, but that was icing on the cake. Irrespective of the ...


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No. Pigs are singled out by the Torah (Leviticus 11:7) as one of the unkosher animals that have a single kosher sign (they have split hooves but don't chew their cud), and as such, are Biblically prohibited. A Biblical prohibition cannot be overturned (Rambam's Laws of Foundations of the Torah 9:1). (According to some,) the kashrut laws were not instated ...


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There is an Agadic opinion brought in Or Hachaim in parshas Shmini 11:7 that after the arrival of Moshiach, the pig will begin to chew its cud, and will at that point be Kosher.* Until that day, the Torah clearly gave two signs which we base our dietary laws upon which cannot be ignored. Whether or not Rabbis throughout the ages have tried to make keeping ...


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There are two ways to think about this situation: We do not see beis din proactively removing agents that posses the potential to cause damage beforehand - they don't fill up pits, confiscate animals, or remove public obstacles, though they can declare them ownerless. Infectious disease represents a damaging agent (most likely eish) that a person is ...


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These articles quote Rav Shmuel Kamenetsky (and sort of Rabbi Shmaryahu Yosef Chaim Kanievsky) as saying that vaccines are ineffective and a hoax. Their position seems to be not just permitting non-vaccination but advocating it. I acknowledge it may or may not be read as a true prohibition. If they believe vaccines to have no positive effect, getting one ...


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According to R' Dr. David Shabtai, in a 2013 Times of Israel blog post, there is no such source: The religious exemption exists to protect people whose religion forbids vaccination, to allow religious practice without governmental intervention. The basis for this exemption is to protect people whose religion prohibits vaccinations. This is not true ...



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