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9

Rasash Pesachim 53a writes that if a community's custom is not to eat roasted meat on the evening of 15 Iyar for the same reason it is not eaten on the night of Pesach, then they should not eat it. He writes that even in a community which doesn't have this custom, eating a full roasted lamb in the manner of the Korban Pesach would remain prohibited as that ...


8

See this article in Hebrew for more detail. The overall concept is based on Chulin 37b: (יחזקאל ד) ואומר אהה ה' אלהים הנה נפשי לא מטומאה ונבלה וטרפה לא אכלתי מנעורי ועד עתה ולא בא בפי בשר פגול הנה נפשי לא מטומאה שלא הרהרתי ביום לבא לידי טומאה בלילה ונבלה וטרפה לא אכלתי מנעורי שלא אכלתי בשר כוס כוס מעולם ולא בא בפי בשר פגול שלא אכלתי מבהמה שהורה בה חכם ...


5

Rockland Kosher calls it Chulent Meat. My butcher told me it is any sort of boneless beef that has been cut off to trim a roast.


4

Rabbi Daniel Friedman, in an article entitle Pareve Meat (pp. 93-105), wrote a halachic analysis of this topic for the RJJ Journal of Halacha and Contemporary Society some years ago (Number LIII from Pesach 5767, Spring 2007). His analysis points to 3 possible conclusions: Not Kosher Kosher - Meat Kosher - Pareve Each of these successive conclusions ...


4

This is not much of an answer but, as I have never seen or heard the term, I googled it and found this website: http://www.theyeshivaworld.com/coffeeroom/topic/share-cholent-recipes It gives Chulent recipes and one of the recipes actually speaks of "shabbos meat". Putting two and two together, I got lunch. It seems that some people use the term "shabbos ...


4

Rabbi Daniel Neustat quotes the Yad Efrayim 551:31 and Divrei Yatziv 2:238 as permitting meat for a Seudas Bar Mitzvah on the day of the Bar Mitvzah. However, for this and all Seudas Mitzvah dispensations, if it is during the week that Tisha B'av falls out, only a minyan plus close relatives may partake of the meat and wine (Mishnah Berurah 551:77). Sha'ar ...


4

These questions are dealt with here: The Shulchan Aruch (OC 551:9) writes that one mustn’t eat meat or drink wine during the nine days. The Rema (OC 551:10) adds that if one has a seudas mitzva during this time then one may partake of wine and meat as such celebrations are incomplete without them. This includes Shabbos meals, a bris seuda, a pidyon ...


3

If the chocolate was pareve, then based on YD 95:2, it would seem to be permitted to consume, even if some say it should not have been poured to begin with. If the chocolate was dairy then the pot, chocolate, and cheesecake are not kosher.


3

In Hulin, Daf מו עמ' ב. The concept is perhaps not what you think it is. It is one of the Triefos, a hole in the lungs (called Sircha), which some Poskim (like Rashi) say that if you find some scar in the lung, you need to check if there is a hole, and others say that the scar indicates a hole no matter our further observations find, and the meat is Trief. ...


3

The short answer "Because G0d said so" The longer explanation, fills up volumes of books explaining "why" Hashem said so. You can start with Maimonides "Moreh L'nivuchim' (Guide for the Perplexed), as well as all the books that comment on it. While one of the reasons for the laws may include the humane treatment, the laws of ritual slaughter are not just ...


3

The Torah's prohibition: Don't cook mammal meat in mammal milk. To avoid confusion, the rabbis of the Talmud made the general rule: Don't cook any meat in mammal milk. So the simple answer is -- "because the rabbis didn't ban it." Presumably they were concerned that chicken-in-milk would get confused with beef-in-milk, but didn't feel that eggs ...


3

While a Jew is only Chayav for Ever Min HaChai if he has consumed a Halachic Shiur (minimal amount for culpability), as the category of Shiurim does not extend to a non Jew, non-Jews are liable for Ever Min Hachai even for consuming only the smallest amount. (Sanhedrin 56a, 59b, Rashi; Chullin 102a,121b; Lev. 19:14; Pesachim 22b; Rambam, Melachim 9:10, 12.) ...


3

Form kashrut.com (Footnotes in that article point to other references:) All meat and poultry and their derivatives, even if no meat or poultry is actually visible, e.g., chicken soup, are included. Pareve dishes cooked in a utensil used for meat are permitted. [If a small piece of meat accidentally fell into a pareve dish and its taste will not be ...


2

Shulchan Aruch Yorah 63:1 tells us that the Rabbis decreed that any meat that has been out of eyesight of the Jew (even in his own house) is forbidden unless it has a sign on it, or the person can definitely recognize it. If it is wrapped and sealed it is not a problem. This is based on Rambam, Hilchot Ma'achalot Assurot 8:11, which in turn is based on ...


2

As you stated, the Shulchan Aruch Yoreh Deah 116:2 forbids the consumption of meat and fish products together, out of concern that it is unhealthy. Since this is a health issue, it should apply to all types of meat and fish. I say this because, if it only applied to certain types of fish and meat, then the Shulchan Oruch would have specified the cases in ...


2

Ask explained on Chabad.org, there are multiple rationales provided for the mitzwah of separating meat and milk, which is ultimately regarded as a hoq (Divine decree): Some argue that it is cruel to cook a baby in the very milk that was intended to nourish it Others suggest that the reason for this mitzvah is health related. Maimonides asserts ...


2

Copied from my post to a similar question here: Rabbi Daniel Friedman, in an article entitle Pareve Meat (pp. 93-105), wrote a halachic analysis of this topic for the RJJ Journal of Halacha and Contemporary Society some years ago (Number LIII from Pesach 5767, Spring 2007). His analysis points to 3 possible conclusions: Not Kosher Kosher - Meat Kosher - ...


2

Igros Moshe Even HaEzer IV: 92:2 The main quote is עכ"פ חזינן שלא כל דבר רשאי האדם לעשות בבבהמות שמצער אותם אף שהוא להרויח מזה אלא דבר שהוא הנאת האדם ממש כשחיטת הבהמות לאכילה ולעבוד בהם וכדומה In any case, we see that nothing is proper for a person to do to animals that causes them pain even if it causes a profit except for something that benefits the ...


2

1) The fact that meat comes at the cost of killing an animal, we don't make a special Beracha. Similar to why we don't say Shehecheyanu by a Bris Milah because the child is in pain. 2) The animal itself gets its nourishment from vegetation, so in that sense it can't get a greater Beracha than its life source.


2

The basis of the custom is from the Arizal, who says that one who is careful from even a Mashehu (any amount) of Chametz on Pesach will not sin (accidentally) the whole year. Therefore as many stringencies as possible should be kept. This is brought in halachic Achronim, most notably the Ba'er Hetev on Shulchan Aruch Orach Chaim (which is where it was most ...


1

Per Chabad.org it is permitted כשעושים סעודת ברית מילה או פדיון הבן במוצאי תשעה-באב, מותר להזמין כמה אנשים שרוצים, וכולם מותרים אז בבשר ויין


1

Chametz on Pesach happens to be one of the only prohibitions even when it gets mixed with some other substance, doesn't become nullified (Batel Beshishim). The only other prohibition I could think of off the top of my head that has similar restrictions is Yayin Nesech (and other Avodah-Zarah related issurim). Another difference would be the fact that ...


1

My guess for the derivation is that, since fire can not be kindled on Shabbos, any meat served hot has to have been stewing since the day before... and hence "shabbos meat" would be stew meat, which does tend to be the tougher cuts.


1

Basically, the Bible says only eat it if it was killed properly. If it died any other way, you can feed it to your pet (i.e. you can derive benefit from it), just don't eat it. The same would apply to a cow that died of old age! There are only three categories of dead animals -- "kosher slaughtered"; "kosher slaughtered but it was going to die soon anyhow of ...


1

One may not reuse the Zeroa if it was cooked on Yom Tov since it is forbidden to cook on one day of a festival in order to eat the food on the second day or on a weekday. The Zeroa should be eaten by day since we do not eat roasted meat on the nights of Pesach. However if it was cooked prior to Yom Tov to the best of my knowledge there is no issue using the ...


1

As I answered here, I think the stem cells used to create artificial meat would be considered a Davar HaMa'amad (an item that causes the food to exist in its present form, and without it would not exist). a Davar HaMa'amad is never nullified, as such, in order for the artificial meat to be kosher, the stem cells would have to come from a kosher animal.


1

That’s because meat produced through this process could be considered parve – neither meat nor dairy — according to Rabbi Menachem Genack, CEO of the Orthodox Union’s kosher division. Thus, under traditional Jewish law, the burger could be paired with dairy products. Several key conditions would have to be met to create kosher, parve cultured ...


1

This was in Woody Allen's "Annie Hall" where the WASPy Diane Keaton character orders it in a New York kosher deli.


1

For a number of reasons, including that the cells are not visible to the naked eye and have changed beyond recognition, Rav Aviner shlita understand such meat to be kosher and parve but cautions that the matter must [ultimately] be decided by the leading Torah scholars.


1

In a recent statement by COR - Kasruch Council of Canada, they say that it's too early for them to come up with an official position, but that they plan to do so "when the time comes." They preliminarily list the following "interesting halachick issues": The source animal would have to be kosher, and shechted. If the cells are taken from a live animal, ...



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