Hot answers tagged meat
14
the question is more cultural than religious. The notion of mayo and white bread plays to the stereotype of the WASPish cuisine as opposed to the traditional eastern-european influenced foods which would have one expect traditional deli fare of pastrami on rye with mustard and maybe a pickle. the issue of dietary law is not at play here.
11
The Rambam writes (Hilchos Machalos Asuros Perek Beis Halocha Gimmel):
האדם--אף על פי שנאמר בו "ויהי האדם, לנפש חיה" (בראשית ב,ז), אינו בכלל
מיני חיה בעלת פרסה; לפיכך אינו בלא תעשה. והאוכל מבשר האדם או מחלבו,
בין מן החי בין מן המת--אינו לוקה. אבל אסור הוא בעשה, שהרי מנה הכתוב
שבעת מיני חיה ואמר בהן "זאת החיה אשר תאכלו" (ויקרא יא,ב)--הא כל שהוא
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11
To get Kosher meat takes three main steps: choosing the right animal, killing it in the proper way, and removing non-kosher parts from it. (This is all an oversimplification, of course.)
Choosing the right animal
Kosher land mammals are those who chew their cud and have split hooves. Kosher birds are those that aren't one of the ones listed as not kosher ...
10
No. A kosher animal must be specifically slaughtered and prepared according to Jewish laws in order for its meat to be kosher.
These laws are very specific, governing the knife used, the method and stroke of the knife, the method for soaking/salting properly, and checking the innards for defects which would render the animal unkosher. If any of these laws ...
9
Although the Torah says not to cook "in the milk of the mother", this is a common example, since the mother's milk is at hand. In actuality any meat is forbidden with any milk. (Tur Yore De'a 87, Shulchan Aruch YD 87:2)
8
Shulchan Aruch (OC 476:2) writes that those who have the custom not to eat roasted meat on the Seder nights refrain from eating any type of meat that requires slaughtering, including chicken. Although the Korban Pesach could not be offered from such meat, we are still concerned people may come to permit other types of roast. However fish meat is ...
6
Waiting six hours is not based on the scientific definition of digestion. The Talmud (Chullin 105a) says that one must wait from one meal to the next. There is a disagreement among the Rishonim if that actually means from one meal to the next, or if it means the amount of time between the morning and evening meals, which would mean approximately six hours. ...
6
Here's a clear explanation of the Heter side:
The Arugot Habosem (Rabbi Aryeh Lebush Bolchiver, author of Shem Aryeh, Russia, published 1870; kuntras ha'tshuvot in the back, siman 16) very neatly presents the quandary: Birds require a tradition to be kosher and turkey (indik) is a bird that comes from America, a place that was not discovered until the ...
5
According to Rabbi Michael Broyde (in the article "Is Thanksgiving Kosher?" footnote 15), the question of the permissibility of eating turkey was complicated because there were two birds referred to by the same name. For what is now called a turkey, he quotes Rabbi Shlomoh Kluger who forbids it, and Divrei Chayim, Igros HaBosem (probably the author of Arugas ...
5
Kudos to both answers above; just one more point: after the ainmal is slaughtered by a Jew according to Jewish law, the meat is then inspected, soaked, and salted; then it can be packaged in a reasonably tamper-proof container and shipped off and sold at any general supermarket. So you don't have to go to a "kosher butcher shop" per se.
5
Hod's answer above is correct. However, to address your point about "a prayer":
One must recite a b'rachah upon slaughtering an animal, which is the typical practice when performing mitzvos (Rambam, Hil. B'rachos 11:15). However, as usual with birkas hamitzvos, the absence of this blessing does not render the slaughtering unfit (Bi'ur HaGra, YD 1:31).
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4
For Ashkenazim at least, the halacha is like Tosafot, that once one finishes the meat meal, if he starts a new meal he may consume dairy. However, in the common case, people follow their minhag of how long to wait. See the Rama in Shulchan Aruch Yoreh Deah 89:1, as I've seen it traditionally understood -- that he paskens like the יש אומרים that one needs not ...
3
We do have a masorah on turkey. That is:
Bechorot 7a declares that kosher and non-kosher species cannot cross-breed. Thus, if two species can hybridize, and one is known to be kosher it is proof positive that the other is kosher as well. This is cited (Rambam, Ma'achalot Assurot 1:13) as an halachikally valid means of distinguishing between kosher and ...
3
The unsalted meat should not come in contact with any kosher food or vessels until the process of salting is completed.
Step one: Take the meat and wash it well then soak it in a special vessel (used specifically for this) for a half hour (Rama 69:1). When finished soaking let the water drip off before salting. If using a knife to cut open clots or to just ...
3
Sefer HaToda'ah, authored by R' Eliyahu Ki Tov says in (part 2, page 374):
וכבר נתפשט המגהג שלא לאכול אפילו תבשיל שנתבשל
בו בשר. אבל מותר לאכול תבשיל שיתבשל בקדרה של בשר.
The custom to not eat even a cooked item that has been cooked with meat has already become popular. But it is permissible to eat a cooked item that was cooked in a meat ...
3
The Midrash Agadah (attributed to Rabbi Mosheh HaDarshan), also quoted by Torah Temimah (note 66), answers that the reason why Adam wasn't allowed to eat meat was because before he sinned, everyone (including animals) was supposed to live forever. Therefore, he wasn't permitted to remove a life from the world. After his sin, it was determined that everyone ...
3
Certainly. At least one shabbos will occur during the Nine Days, and meat is permitted for consumption then. Until refrigeration was invented, eating meat on Shabbos meant -- well yes they had other preservation methods, but most likely people would be buying it during the Nine Days too.
Similarly someone could be making a seudas mitzva and permitted to ...
2
There is a leniency and stringency each way depending on the context:
Shulchan Aruch mentions the muktza status of bones separated from their meat twice: in Seif 27 and Seif 29. In Seif 27, Shulchan Aruch states that although the bones are no longer fit for human consumption they are not considered muktza as they can still be given to dogs. Seif 29 rules ...
2
These two articles on Chabad.org break it down well, see them for full details and sources
:
"Judaism and Vegetarianism" and "Chassidic Masters - Meat"
In short:
Originally, Meat was forbidden, since man was unable to elevate it [When a person drinks a glass of water, eats an apple, or slaughters an ox and consumes its meat, these are converted into the ...
2
this egg - a tavshil shel bassar (although excluded by the Shulchan aruch) is included in the 9 days prohibition by the vast majority of Ashkenazic poskim as well as several contemporary sefardic ones as well - similar to laws of meat and milk.
see this excellent comprehensive article by rabbi Y. spitz addressing this exact issue (in the postscript):
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2
This issue depends on whether you are sefardi or ashkenazi. Although a minority opinion holds that if one always has a meaty rosh chodesh seuda (meal) then he may do so on rosh chodesh av as well, the vast majority of poskim — including the chayei adam (133,15) and mishna brura (551, 58) — rule that one may not have meat on rosh chodesh itself; they hold the ...
2
Nitei Gavriel Purim 58:1 brings in the name of the Rosh Yosef and others that by meat it is 2 portions so long they are from different parts of the animal, since they have different tastes. He brings from the Shaalos U'Teshuvos Sheeris Yehuda 93 that it can even be from the same part of the animal so long it is 2 portions
It seems to me from the language of ...
1
The modern bird is so bred to be heavy and fronloaded, that the toms are too clumsy to mate at all, and it is totally dependent (commercial concerns notwithstanding) on AI. If we were to invert the halacha that "what breeds is not triefa" should we be concerned that this bird has been bred into functional sterility? Or that the seven week old market weight ...
1
When Halacha deals with foods which are Ikar/Tafel (main/subordinate) - the Ikar/Tafel relationship is a logical one.
In this case the bread has nothing to do with neither the fish nor the meat - so it wouldn't be in the geder of Ikar/Tafel.
In your example above, eating the bread after the salty fish is in order not to harm him in his throat - this is ...
1
The Gemara (Hullin 105a) rules that meat stuck between the teeth is still considered meat:
אמר ליה רב אחא בר יוםף לרב חםדא בשר שבין השינים מהו?
קרי עליה "הבשר עודנו בין שיניהם"
(My translation:) Rav Akha said to Rav Hasda, "What is the law of meat stuck between the teeth?" He answered him with a pasuk: "'the meat was still between ...
1
the answer is no, one does not have to wait again. although the badei hashulchan quotes the haflaah as saying you do, its a mistake as the haflaah inside (yd 87) concludes that one does not have to wait. whichever reason one holds of why we wait after eating meat - neither will apply as there is no taam basar in your palate or throat with basar particles ...
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