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49

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 two ...


26

Rabbi Dr. Natan Slifkin, director of The Biblical Museum of Natural History in Beit Shemesh has an article on this in his Rationalist Judaism blog, here. The paragraph that probably answers your question is: A system of classification has no independent reality. It is simply a means by which we measure and describes the animal kingdom, depending upon our ...


25

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.


24

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 ...


24

No. No matter how they would be classified: Fish: Scales could not be removed without ripping skin. Reptile, insect, animal (Behema/Chaya): Neither a grasshopper, nor split hooves. See picture below. Bird:* No mesora for Ashkenazim. For Sefardim, it would need characteristics (simanim): Extant crop: Subject to observation of specimen. Peelable inner lining ...


21

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 ...


20

The Midrash Tanchuma (Vayikra 1:8) asks your question: ולמה קריבין קרבן מן העוף ומן הכבשים ומן הצאן ומן העזים ולא מן הדגים, שנאמר, [ו] אם מן העוף עולה קרבנו, אלא בשביל שהם בשר ודם כמו האדם ויוצאין מבטן אמן כמו האדם, מכפרים על האדם. אבל הדגים, ביצים הם ויוצאין מהן וחיין. And why do we offer up sacrifices from birds, sheep and goats but not from fish? ...


19

No. Prof. Eliezer Segal, in an essay entitled "Monkey Business," discussing the unfortunate contemporary phenomenon of "Islamicist clerics" preaching that Jews, generally, are descended from apes and pigs, says that there is no Jewish source to be found for this story: Unfortunately, in all the vast stores of ancient rabbinic literature, no text has yet ...


17

The Passuk (Vayikra 11,13) uses the phrase ואת אלה תשקצו מן העוף לא יאכלו when describing all birds bats and insects The word עוף essentially means "a being that flies" This is proven from Tehilim where Dovid Hamelech says: ואמר מי יתן לי אבר כיונה אעופה ואשכנה And I said If only I would be given wings like a dove I would fly... So if one classifies ...


16

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 ...


16

The Maharal (Gur Aryeh ibid) explains that the Gemara which says that a person will surely die in a pit full of snakes and scorpions is only when it is full of snakes and scorpions, but this pit just had a few. The Ohr HaChaim explains that the brothers felt Yosef was deserving of death because he had testified falsely about them to their father in matters ...


15

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 ...


15

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 ...


15

Yes. The Jerusalem Talmud (Tractate Megillah) quotes Rav Imi telling his assistant that if a scholar should visit and need to sleep in the Synagogue, he should let him, and allow him to bring his donkey and other objects in as well. This opinion is codified in the Ran in Tractate Megillah. Rav Moshe Feinstein in his Responsa writes, ...


14

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 ...


13

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 ...


13

According to GlobalNext.org - page 5 the Para Aduma born in 2002 was disqualified as it grew 3 white hairs.


13

Excrement and urine of a live animal (and in fact anything except an entire limb from a live animal) are not ritually impure, and thus don't affect your hat. (Rambam Avot HaTumah 2:3) As an aside, excrement and urine of a deceased animal (as opposed to its flesh) also are not ritually impure. (ibid. 1:15)


12

Despite this being an old question, it recently came up in conversation, so I'll take a stab at it. Three of these sources (the exception being the Chizkuni, which I found myself) come from a footnote to Eliezer Brodt's article on ברכות הראייה printed in Yeshurun vol. 26 There are indeed a few commentaries that mention werewolves: Rashi, in his commentary ...


12

A colleague of mine reminded me that there is actually a Gemara in Berachos 44b that describes a young healthy goat as a 'bar zuza', meaning it costs one zuz. He explained that although Chad Gadya states that the goat was bought for 2 zuz, there are major commentators (see Haggados of the Vlna Gaon and Chasam Sofer) that explain that the repetition of "Chad ...


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 scholarly:...


12

I would think not, because they probably wouldn't be kosher animals. The basic requirements for being a kosher animal are laid out in Deuteronomy 14:6: וְכָל בְּהֵמָה מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע שְׁתֵּי פְרָסוֹת מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ And every animal that has a split hoof and has a hoof cloven into two hoof ...


12

R Moshe Feinstein (Even HaEzer IV:92:2) is against raising veal in inhumane ways. He doesn't say the meat is not kosher (see e.g., this answer on MY). Nevertheless, some (e.g., R Moshe Dovid Tendler, the son-in-law of RMF) do not eat veal for ethical reasons. The questions you raise are nevertheless important and I have also become increasingly sensitive to ...


11

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 ...


11

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 ...


11

One may not raise pigs anywhere. (Shulchan Aruch CM 409:2) One may not raise vicious dogs unless they are always enchained. If one lives in a border town (where he fears the nearby enemy) he may release the dogs at nights. (:3) Animals do not impart or contract ritual impurity while alive (at least not in any situation remotely likely for a pet owner (or ...


11

There are a few explanations, all of which (except one) can be found by looking at the following commentaries on the verse cited in the question, Deut. 23:19: Ibn Ezra thought that dogs were simply understood to be disgraceful animals and not to be associated with the purity of sacrifice Ramban writes that dogs are used for hunting and are therefore ...


11

Kosher mammals (cows, sheep, goats, deer, etc.) and birds (pigeons, chickens, etc.) must be killed by kosher slaughter. So if your pet pigeon dies of natural causes, it’s not kosher. (In fact, if you kosher-slaughtered it but then found it had a massive tumor that would have caused it to die soon anyhow of natural causes, it’s still not kosher!) Kosher fish ...


11

I sent this question a couple of years ago to the OU. They sent me back: Thank you for contacting the OU. This has differing opinions among poskim. Some view it as yotzai min ha'tamei because the non-kosher animal digests the bean and this improves it. Others view it as pirsha b'alma [waste matter whose Importance has become Nullified] and permit ...


11

It's one of the stipulations of Rabbi Yehuda Hachassids ethical will: לא יגדל אדם תורים ובני יונה בתוך ביתו (ע' סי' תתרל"ח). לפי שהבית אשר יגדלו בה או ימותו בניו או לא יהיה לו זרע. One should not grow pigeons or doves in his house, since a house where [one grows pigeons or doves] will not have children or his sons will die. Source Although there ...


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