It is very considerate of a Muslim to care about helping Jewish people protect the laws of kashrut. I assume it is because the Muslim is motivated by fear of Heaven and care for a fellow human being.
There is no known problem in Kosher law which would restrict Muslims from contact with Kosher bakery goods. (to my knowledge)
Thanks for asking.
Yes, there are multiple levels.
In the Laws of Forbidden Foods 14:16-17, the Rambam writes:
"When a person is overcome by severe hunger, he may be fed forbidden food immediately until his eyesight clears. We do not seek permitted food. Instead, we hurry to feed him what is available.
"We feed him substances bound by more lenient prohibitions first. ...
That is correct and many observant Jews eat this bread (I lived in France for five years). The same is true for many sorts of plain bread, not just baguette.
However one has to check that the oven is only used for plain bread and not for other specialties with cheese or meat, if the supports used in the oven are not covered with grease and if they use the ...
The halacha you're citing is not a leniency that whatever is harmful to dogs is not food. It's a stringency that, even though chametz is no longer fitting for human consumption, as long as it remains a suitable feed for animals such as dogs, the prohibition applies. Anything which is considered food for humans doesn't even enter the discussion.
The animal is part of the antelope family and has split hooves and chewes the cud. I would always consult a rabbi, as this answer is not a halachic dictation. Based on the information in your link there seems to be little not-kosher about the dik-dik.
In the wikipedia entry you cite:
chewing the cud:
Like all even-toed ungulates, they digest their food ...
Based on Footnote 3 of Halachically Speaking Volume 5 Issue 12 (which seems to also be the source of the text in the question):
If Mister Jones has two restaurants, one kosher one not-kosher, and I certify the kosher one, I occasionally go into the non-kosher restaurant to make sure that nothing there claims to be certified by me.
I never would have ...
The Talmud explicitly addresses this.
אמר ליה רבי ירמיה לרבי זירא רבי יוחנן היכי מברך על זית מליח כיון
דשקילא לגרעיניה בצר בצר ליה שיעורא אמר ליה מי סברת כזית גדול בעינן
כזית בינוני בעינן (והא איכא) וההוא דאייתו לקמיה דרבי יוחנן זית גדול
הוה דאע"ג דשקלוה לגרעינותיה פש ליה שיעורא דתנן זית שאמרו לא קטן ולא
גדול אלא בינוני וזהו ...
In regards to your "first" question, the reason that we do not say hagafen before they are processed should really be asked the other way around, which is why do we make hagafen after it is processed, as opposed to any other fruit which does not get a more specialized blessing? The answer is given in Berachos 35b that since wine is סעיד ומשמח, typically ...
R Gil Student addresses this question here and, following a recap of the gemara and Shulkhan Aruch you cite, responds the posekim have unanimously permitted this, but their rationales vary
R. Moshe Feinstein (Iggeros Moshe, Orah Hayim vol. 5 no. 13) rules
that one should ask the person to recite a blessing but, if he
refuses, to serve him food anyway ...
Nitei Gavriel Nesuin 2 - 80:21:38 says that the source for saying L'Chaim on wine is Sefer Hapardes L'Rashi, Ravia Brachos 120, Tanya Rabsi 24, Bach Orach Chaim 174. The reason is that since wine brought a curse on the world when Noach drank and cursed Canaan therefore we say L'Chaim when we drink it. He also mentions in the name of the Baal Shem Tov not to ...
Welcome to Mi Yodeya!
In answer to your first question, the Ramban on that verse asks your question - that is a lot of bread! He suggests that Avraham knew they were angels (which is consistantly the opinion of the Ramban) and the massive bread serving was a type of "gift" to Heaven.
In answer to your second question, he stood by them to be ready to get ...
Where the product is made directly from the whole vegetable as with Kellogg's corn flakes the brocho is Hoadomoh. Where the vegetable has been mashed and reconsituted the brocho is shehakol. (see p 31 of the Handbook for the Halochos of Brochos).
You can see this from the different brocho for Kellogg's and Kemach corn flakes at Star-K online and the brocho ...
Inasmuch as I believe @loewian's answer is the correct answer, I would add that according to one approach (this is the approach taken by Levushei Mordechai siman 86 and Divrei Malkiel 4:22:6, and accepted as Halacha by R' Blumenkrantz (of the publication "The Laws of Pesach")), the halacha of "would not be consumed by a dog" is only applicable to a food ...
You're thinking of Shoftim 7:5
וַיּ֥וֹרֶד אֶת־הָעָ֖ם אֶל־הַמָּ֑יִם (ס) וַיֹּ֨אמֶר יְהוָ֜ה אֶל־גִּדְע֗וֹן כֹּ֣ל אֲשֶׁר־יָלֹק֩ בִּלְשׁוֹנ֨וֹ מִן־הַמַּ֜יִם כַּאֲשֶׁ֧ר יָלֹ֣ק הַכֶּ֗לֶב תַּצִּ֤יג אוֹתוֹ֙ לְבָ֔ד וְכֹ֛ל אֲשֶׁר־יִכְרַ֥ע עַל־בִּרְכָּ֖יו לִשְׁתּֽוֹת׃
So he took the troops down to the water. Then the LORD said to Gideon, “Set apart all those ...
There is a concern that by opening the box, a usable vessel has been completed, which can be a violation of the prohibition of makeh b'patish, one of the 39 forbidden categories of "work" on Shabbath and Yom Tov.
From Halachipedia (based on Shemirath Shabbath KeHilchatha 9:10-1):
Cardboard boxes closed with gummed paper or tape, papers stuck together, or ...
There is something like you mention in the Talmud Yerushalmi in Demai 7:1:
Rebbi and Rabbi Yossi were invited as guests to eat at the home of a certain man. However, the Rabbis suspected that he did not properly tithe the food being served, and they wanted to attempt to tithe the food secretly. Their suspicion was noticed by another man who told the owner ...
He already said God's name in vain since non-kosher food doesn't warrant a blessing. Eating the food now isn't going to help that.
אכל דבר איסור, אף על פי שאינו אסור אלא מדרבנן, אין מזמנין עליו ואין מברכין עליו לא בתחלה ולא בסוף. (שולחן ערוך או"ח סימן קצו:א)
If one ate something prohibited, even if it was only prohibited rabbinically, one does not ...
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 ...
This article is quite detailed on explaining when you don't need to make a bracha. The article contains source references, as well.
A bracha is recited when we experience pleasure from eating the food
that God has provided. This primarily includes pleasure due to “taste”
– i.e. pleasure in the mouth or throat.
Similarly, if a food is in a state ...
The Bracha Al Haadama is cited in tosfot Brachot in name of the machzor of Rabenu Tam (an annotation written by Rabbenu tam in his Machzor), Tosfot said also that Rabenu Tam further reversed his position. The bracha was a birkat Me'en shalosh (as al hamichia or al haets or al hagefen for 7 species of fruits for which torah praised the country of Israel) but ...
Refer to this communication between Dayan Westheim zt"l and Rabbi Yehoshua Kaganoff here on p.64. The full letter is very enlightening and sheds light on their production/manufacture and the resulting halachic breakdown:
It is worth noting that the argument for them being ha'adamah is as follows:
Regarding the proper Brocho on the Paskesz product of ...
Nitei Gavriel Yom Kippur 16:9 says the Minhag is to eat round Challas dipped in honey.
16:10:15 brings in the name of the Magen Avraham 608:7 to eat fish and fowl. (some eat the Kapara chicken at this meal). In the name of Rabbi Shalom Ber of Lubavitch Zatzal, not to eat salt. Also to eat Kreplach (meat dumplings).
16:14 Not to eat things that increase ...
Ibn Ezra is of the opinion that it was the type of food they were eating that positively affected their appearance. He goes into detail inferring what exactly the food was, which would have the effect of filling one up (and reddening one's face?), but he concludes that any food one is eating out of desire/preference will be more likely to have these effects ...
This is a great question, which is debated by two of the great Acharonim. The gemara in Sanhedrin 74b considers that specific details of Jewish law might apply to Bnei Noach when they intersect with their mitzvot, since they are included in the "associated rules" (avizrayhu) of those mitzvot. (The specific example there is not relevant to us.)
There are ...
Wikipedia brings the following quote from Rabbi Maimon, father of the Rambam:
"אין להקל בשום מנהג ואפילו מנהג קל. ויתחייב כל נכון לו עשות משתה ושמחה ומאכל, לפרסם הנס שעשה השם יתברך עמנו באותם הימים. ופשט המנהג לעשות סופגנין, בערבי אלספינג, והם הצפחיות בדבש, ובתרגום: האיסקריטין, והוא מנהג הקדמונים משום שהם קלויים בשמן, זכר לברכתו"
I have found in the article (p. 8 of the PDF) of Eliezer Papo that it is
מאכל ספרדי דומה לבורקס שלנו היום – כיסנים ממולאים בבשר או בגבינה.
a Sephardic food similar to our bourekas today – dumplings filled with meat or cheese.
It says that it is the same as the current empanada, so Robev's and Joel K's guess was correct.
"Purification?" No. (And this kind of thinking has unfortunately lead to OCD in some people.)
Technically, if I eat a non-kosher-slaughtered chicken, that renders me "ritually impure", and I can't enter the Temple until I do a ritual bath and wait until nightfall; but those laws are generally moot with regards to the world in which we live today.
The gemara in Shabbos says (140b)
בל תשחית דגופא עדיף
Damaging (lit. בל תשחית [lit. destruction]) of one's body is more important [than בל תשחית of food]
Seems pretty simple that if overeating is harmful to a person's body (which it is), it should be avoided even at the cost of wasting food.