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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 ...


7

Shepherds move herds. They help raise animals (which provide milk and wool, especially the sheep). There is nothing in the job description of a shepherd that requires killing animals.


6

A person who eats on Yom Kipour does not make kiddush and have two challah rolls, plus meat and fish just as any other yom tov. The reason being that they should be eating as little as possible - just enough to keep alive & healthy. However, they do say יַעֲלֶה וְיָבֹא if they ate enough bread - as well as רְצֵה if it's also Shabbat. Enough bread: 27 ...


5

If you see the Mishna Brurah in Siman 552 he writes that's from the din of gemara,but regarding minhag its assur from Rosh Chodesh


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.


5

People were vegetarians before the flood; the change is noted in Gen 9. But food isn't the only use for sheep. Hevel probably kept sheep for wool, since after the expulsion from the garden (Gen 3:23) people needed to clothe themselves. (God made clothes for Adam and Chava (3:21), but it doesn't say he continued to do so for everyone else.) Additionally, ...


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

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 ...


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 ...


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 ...


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

R' Yaakov Shechter maintains that while it is very nice to have a minyan, it is not a necessity, and a Siyum is considered a 'Sedudas Mitzva' irrespective as to how many are present. כל ענין המניין הוא רק לחבב המצוה ולעשות את הסעודה לגומרה של תורה ברוב עם, אבל השמחה היא בעצם הסיום וראוי לערוך על כך סעודה גם בינו לבין עצמו ודינה כסעודת מצוה לכל דבר וענין. ...


3

Raw, unsalted meat is completely kosher. Just rinse and eat. Shulchan Aruch Yoreh Deah siman 67 siff 2. EDIT. The Shach in siman 76 s.k. 2 also point out that unsalted roasted meat even if only rare is also permitted to eat. The point of my original answer was to dispel any misconceptions about blood, but this edit will answer the assumed question more ...


3

The tongue has no inherent holiness. The Kohein may sell it or even give it as a gift to whomever he wants (even a non-Jew). (ShA YD 61:13)


2

Simlah Chadashah says that someone who is as drunk as Lot is the same as the שוטה. He also adds that someone who is not quite that drunk yet may not slaughter ab initio, but if he did and it is certain (if he says he is certain or someone was observing him) that there was no דרסה (undue pressure in שחיטה) then it is allowed. A city שוחט should not be drunk ...


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

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

There were certain intestines that were taken off the market by the F.D.A. along with animal feet. After reappearing on the market when regulations were laxed, the new generation simply had no interest. Especially if they are expensive and no longer on the taste pallet of your average person. As far as Rocky Mountain Oysters, all parts from the hind ...


2

According to the Beit Yoseph, certain sirchos are kosher without any further bedika (examination). These are sircha c'sidran and sircha b'dophen tsar. An animal which has such sirchot is kosher Beit Yoseph, but is not chalak. If it has no sirchos at all, it is chalak. The Rama himself did not allow those sirchos which the Beit Yoseph allowed, in fact the ...


2

Glatt and Chalak have different stringencies and leniencies relative to the other. From kosherpoint.com: Not all sirchot are equal. There are certain areas of the lung, where a sircha will not make the animal treif. However, there are differing opinions as to the extent of these areas. The Sephardi view (following the Beit Yosef) is more lenient – ...


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

A relative of mine (no further source available) suggested that on Pesach, we became a new nation. Just as one is extremely careful with a newborn infant, for whom an injury or illness can be much more severe than for an adult, one is extremely careful with the laws of Pesach - the holiday of the nation's birth.



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