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Gelatin: Difference between revisions
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# Some Sephardic poskim hold that there's what to rely on to eat any type of gelatin since in the processing of gelatin, the bones of non-kosher animals are degraded into non-edible substances which are then regenerated with chemicals.<ref>[http://www.halachayomit.co.il/QuestionDetails.aspx?ID=669 HalachaYomit.co.il]. See further at [ | # Some Sephardic poskim hold that there's what to rely on to eat any type of gelatin since in the processing of gelatin, the bones of non-kosher animals are degraded into non-edible substances which are then regenerated with chemicals.<ref>[http://www.halachayomit.co.il/QuestionDetails.aspx?ID=669 HalachaYomit.co.il]. See further at [https://www.koltorah.org/halachah/taking-medicine-in-a-gel-cap-by-rabbi-chaim-jachter?rq=gel%20caps Rabbi Jachter's article in Kol Torah] | ||
* Rambam Maachalot Asurot 4:18 says that it is prohibited to eat bones from non-kosher animals. Rav Chaim Ozer (Achiezer 3:33:5 and 4:31) writes that dry bones ground up into gelatin should be muter. He explains that the Rambam was talking about moist bones, however, dry bones are completely permitted. Also, the bone is crushed and eaten up by acid so we shouldn’t have to worry about noten taam ligam of tastes in the bones from the meat after 24 hours. Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 16-17) is strict. Tzitz Eliezer 4 introduction is lenient. Har Tzvi YD 83 and Igrot Moshe YD 2:27 are strict. | * Rambam Maachalot Asurot 4:18 says that it is prohibited to eat bones from non-kosher animals. Rav Chaim Ozer (Achiezer 3:33:5 and 4:31) writes that dry bones ground up into gelatin should be muter. He explains that the Rambam was talking about moist bones, however, dry bones are completely permitted. Also, the bone is crushed and eaten up by acid so we shouldn’t have to worry about noten taam ligam of tastes in the bones from the meat after 24 hours. Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 16-17) is strict. Tzitz Eliezer 4 introduction is lenient. Har Tzvi YD 83 and Igrot Moshe YD 2:27 are strict. | ||
* '''Factor for Leniency #1: Made Not Reuy Lachila''': The Rama YD 87:10 quotes the Shibolei Haleket who holds that the stomach of an animal isn't considered meat for purposes of using it to curdle milk if it is totally dry like wood. Why is it permitted? (A) The Pri Chadash 103:2 explains that the reason it is permitted is because once the stomach is totally dry it is inedible for human consumption. Badei Hashulchan 87:134 also cites the Nodeh Beyehuda 26, Shvut Yakov 2:70, and Pitchei Teshuva 155:6 agree with the Pri Chadash. (B) However, the Pri Megadim S"D 103:2 writes that the reason is because the stomach that is dry like wood doesn't give off a good taste of meat Badei Hashulchan adds that the Levush agrees. | * '''Factor for Leniency #1: Made Not Reuy Lachila''': The Rama YD 87:10 quotes the Shibolei Haleket who holds that the stomach of an animal isn't considered meat for purposes of using it to curdle milk if it is totally dry like wood. Why is it permitted? (A) The Pri Chadash 103:2 explains that the reason it is permitted is because once the stomach is totally dry it is inedible for human consumption. Badei Hashulchan 87:134 also cites the Nodeh Beyehuda 26, Shvut Yakov 2:70, and Pitchei Teshuva 155:6 agree with the Pri Chadash. (B) However, the Pri Megadim S"D 103:2 writes that the reason is because the stomach that is dry like wood doesn't give off a good taste of meat Badei Hashulchan adds that the Levush agrees. | ||
