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No. Pigs are singled out by the Torah (Leviticus 11:7) as one of the unkosher animals that have a single kosher sign (they have split hooves but don't chew their cud), and as such, are Biblically prohibited. A Biblical prohibition cannot be overturned (Rambam's Laws of Foundations of the Torah 9:1).
(According to some,) the kashrut laws were not instated ...
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Here is an answer from The Star-K.
Similarly fish gelatin in order to be considered kosher must be produced from kosher species of fish. The use of fish gelatin with meat foods poses an interesting question. As we have mentioned the Shulchan Aruch (Yore Deah:116) prohibits cooking meat and fish together because of health concerns. When dealing with possible ...
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Any Jew, not necessarily a kohen or levi, can slaughter an animal, with few exceptions (Chullin 1:1):
הַכֹּל שׁוֹחֲטִין וּשְׁחִיטָתָן כְּשֵׁרָה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה, וְקָטָן, שֶׁמָּא יְקַלְקְלוּ בִשְׁחִיטָתָן
Anyone [may] slaughter - and his slaughter is valid - except for a deaf-mute, a shoteh [a person who exhibits signs demonstrating a lack of ability ...
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There is an Agadic opinion brought in Or Hachaim in parshas Shmini 11:7 that after the arrival of Moshiach, the pig will begin to chew its cud, and will at that point be Kosher.* Until that day, the Torah clearly gave two signs which we base our dietary laws upon which cannot be ignored.
Whether or not Rabbis throughout the ages have tried to make keeping ...
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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 ...
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See OU.org that broiling is an alternative method for Koshering meat.
The Torah forbids the consumption of the blood of an animal. The two
accepted methods of extracting blood from meat, a process referred to
as “koshering”, are either salting or broiling.
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First of all, meat can be eaten raw (unsalted, unroasted, un-anything, straight from the carcass) after just rinsing it (YD 67:2).
Regarding salting, a non-trivial number of rabbinic authorities (even current ones) have allowed using sugar to 'salt' meat when salt was not an option (for availability or medical reasons). See this article for a sampling of ...
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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
...
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No, pigs will not be kosher food, not even when pigs learn to fly -- well, at least not until the Messiah comes or science finds a way to change the pig from a pig into something else a bit different.
The Torah prohibits animals that can be eaten based on physical characteristics. Leviticus 11:1-32. A kosher animal among mammals must have a cloven hoof ...
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The Rambam explicitly forbids this (MT Hilchot Ma'achalot Assurot 6:11-12)
When meat is salted, it should be salted only in a perforated utensil,
using only salt that is as heavy as coarse sand, since the salt that
is as fine as flour becomes absorbed in the meat and fails to extract
the blood. Also, one must shake off the salt before rinsing the ...
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My answer will address both vegan and vegetarianism.
The Bible is fairly clear that God's ideal diet for all of creation was vegetarianism. And that at some point He allowed the consumption of meat, under various caveats, and usually with disapproving tones. Some people erroneously try and say that mankind was given dominion over the animals, and therefore ...
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Ralbag in his commentary to Genesis 1:29 explains that nothing changed, and man was in fact allowed to eat meat all along. He quotes the Talmudic statement that there was in fact a change, and says that this exposition of some of the Sages is "an utter falsehood from which it is fitting for every man of intelligence to flee". He argues that it is a ...
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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.
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The Talmud addresses this issue in Bava Kamma 41a:
ת"ר ממשמע שנאמר (שמות כא, כח) סקל יסקל השור איני יודע שנבילה היא ונבילה אסורה באכילה מה ת"ל לא יאכל את בשרו מגיד לך הכתוב שאם שחטו לאחר שנגמר דינו אסור באכילה
From the fact that it says "the bull shall be stoned" do I not know that it is neveilah (unslaughtered), and neveilah is ...
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In a recent article in Hakirah, R Moshe David Tendler (the son-in-law of R Moshe Feinstein, a Rosh Yeshiva in YU but also a professor of Jewish Medical Ethics and of Biology at YU), John D Loike and Ira Bedzow write (pp. 196ff) that cloned meat would be universally accepted as kosher if:
The sample was obtained from a kosher animal.
The animal was properly ...
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The Birkei Yosef 551/6 brings those that permit it to be eaten.
However, the Magen Avraham 551/26, Prei Megadim 551/26, Derech Hachaim 9, Mishneh Berurah 551/56 and the Aruch Hashulchan 551/24, write that it may not be eaten.
I don't know about the minhag of the Sefradim.
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R. Pinchas Zavichi quotes a source for this custom. He begins by quoting R. Yissachar Dov Rokeach who proved that the post-Shabbat meal must have been dairy in the times of Israel's wanderings in the wilderness, because based on various legal rules there would have been no meat available for consumption on Saturday night. R. Zavichi then goes on to quote ...
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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 ...
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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 ...
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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 ...
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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 ...
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Judaism believed that God commanded us not to eat pork, and that this will not change. (It is one of Maimonides' 13 Fundamentals of Belief that the Torah will not be exchanged for another.)
It's true that some of the classical commentaries observed that avoiding pork may have certain health benefits, but that was icing on the cake. Irrespective of the ...
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The Aruch Hashulchan 551:28 writes:
ודע שיש שמניחים הסיום מסכת על ימים אלו, כדי לאכול בשר. ודבר מכוער הוא,
דאף על גב דבמועד קטן (ט א) מוכח דמותר לשייר מקצת הגמר לסיום מצוה,
כדאיתא שם בבניין בית המקדש עיין שם, מכל מקום להניח לכתחילה בשביל אכילת
בשר – לא נאה ולא יאה.
ויש שלומדים לכתחלה מסכת כדי לעשות סיום בימים אלו, ודבר זה אפשר, כדי
לעשות ...
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The OU site has an article on this. The explain:
Therefore, products that contain amounts of fish that are not batel b’shishim must be labeled OU Fish, so that consumers will not unwittingly eat the product together with meat. If the amount of fish in the product is batel b’shishim, we do not require the product to be labeled OU Fish, provided that the ...
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Interestingly the Pitchei Tshuva on SA YD 89:1, in the context of eating meat after milk, brings an opinion from Beer Heitev shel Maharit that these could be shaot zemaniot. He quickly writes the Pri Megadim, Hokhmat Adam and Knesset Hagedolah disagree and the minhag is not to use shaot zemaniot.
עבה"ט של מהרי"ט ז"ל אם הם שעות זמניות. ועיין כו"פ ופמ"ג ...
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As explained on Chabad.org, there are multiple reasons provided for the miẓwah of separating meat and milk, which is ultimately regarded as a ḥoq (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 that an ...
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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.
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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 haben, ...
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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
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