https://halachipedia.com/index.php?title=Gelatin&feed=atom&action=historyGelatin - Revision history2024-03-29T05:23:24ZRevision history for this page on the wikiMediaWiki 1.39.3https://halachipedia.com/index.php?title=Gelatin&diff=31956&oldid=prevYitzchakSultan1 at 18:31, 13 July 20232023-07-13T18:31:06Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Kashrut]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Kashrut]]</div></td></tr>
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</table>YitzchakSultan1https://halachipedia.com/index.php?title=Gelatin&diff=28965&oldid=prevUnknown user at 01:37, 12 November 20202020-11-12T01:37:11Z<p></p>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;"># If someone eats forbidden foods that are made completely inedible it is nonetheless a rabbinic prohibition. The rabbinic is classically known as ''achsheveh'' (Hebrew: אחשבה, lit. he made it important) it is considered as though he considered it edible since he intentionally eating it.<ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">* Those who hold of achsheveh: Rosh Pesachim 2:1 writes that if someone ate burnt chametz that wasn't edible even to a dog violates a prohibition since he made it significant by eating it. This is further explained by the Trumat Hadeshen responsa 129 and codified by Shulchan Aruch O.C. 442:9.</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">* Those who don't hold of achsheveh at all: Baal Hameor (on Rif Pesachim 5b s.v. ha) explains that chametz which is burnt and inedible is permitted to be eaten. The Maharam Chalavah (Pesachim 21b s.v. vamar), Michtam (Pesachim 21b s.v. lo), Ritva (Pesachim 21b s.v. vamar), Ran (Pesachim 21b s.v. charcho), Talmid HaRashba (Pesachim 21b s.v. charcho), Ri Mnarvona (Pesachim 21b s.v. shcharcho), and Rabbenu Dovid (Pesachim 21b s.v. vamar) agree. The Ritva quotes our teachers and he could be referring to the Raah (footnotes to kovetz klilat yofey). Based on the language of the Rabbenu Dovid it is possible that the Ramban agrees as well. This seems also to be the opinion of the Raavad (on Rif 5b s.v. ha).</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">* Those who hold it is only rabbinic: Taz 442, Mishna Brurah 442:43. See Shach 155.</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">* It doesn't apply in a mixture: See Achiezer 3:33:5, Yabia Omer 8:11, Perisha beginning of YD 103.</del></div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">* It doesn't apply to medicines: Meor Yisrael Pesachim 21b citing Yad Avraham YD 155, Chevlim Bneeymim 5:4, Chazon Ish 116:8, Zera Emet 2:48. See Igrot Moshe 2:92.</ref></del></div></td><td colspan="2" class="diff-side-added"></td></tr>
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</table>Unknown userhttps://halachipedia.com/index.php?title=Gelatin&diff=28964&oldid=prevUnknown user at 23:28, 11 November 20202020-11-11T23:28:35Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 23:28, 11 November 2020</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div></ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div></ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;"># If someone eats forbidden foods that are made completely inedible it is nonetheless a rabbinic prohibition. The rabbinic is classically known as ''achsheveh'' (Hebrew: אחשבה, lit. he made it important) it is considered as though he considered it edible since he intentionally eating it.<ref></ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* Those who hold of achsheveh: Rosh Pesachim 2:1 writes that if someone ate burnt chametz that wasn't edible even to a dog violates a prohibition since he made it significant by eating it. This is further explained by the Trumat Hadeshen responsa 129 and codified by Shulchan Aruch O.C. 442:9.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* Those who don't hold of achsheveh at all: Baal Hameor (on Rif Pesachim 5b s.v. ha) explains that chametz which is burnt and inedible is permitted to be eaten. The Maharam Chalavah (Pesachim 21b s.v. vamar), Michtam (Pesachim 21b s.v. lo), Ritva (Pesachim 21b s.v. vamar), Ran (Pesachim 21b s.v. charcho), Talmid HaRashba (Pesachim 21b s.v. charcho), Ri Mnarvona (Pesachim 21b s.v. shcharcho), and Rabbenu Dovid (Pesachim 21b s.v. vamar) agree. The Ritva quotes our teachers and he could be referring to the Raah (footnotes to kovetz klilat yofey). Based on the language of the Rabbenu Dovid it is possible that the Ramban agrees as well. This seems also to be the opinion of the Raavad (on Rif 5b s.v. ha).</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* Those who hold it is only rabbinic: Taz 442, Mishna Brurah 442:43. See Shach 155.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* It doesn't apply in a mixture: See Achiezer 3:33:5, Yabia Omer 8:11, Perisha beginning of YD 103.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* It doesn't apply to medicines: Meor Yisrael Pesachim 21b citing Yad Avraham YD 155, Chevlim Bneeymim 5:4, Chazon Ish 116:8, Zera Emet 2:48. See Igrot Moshe 2:92.</ref></ins></div></td></tr>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td></tr>
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</table>Unknown userhttps://halachipedia.com/index.php?title=Gelatin&diff=22262&oldid=prevYitzchakSultan at 01:22, 13 January 20192019-01-13T01:22:04Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 01:22, 13 January 2019</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1">Line 1:</td>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># 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 [<del style="font-weight: bold; text-decoration: none;">http</del>://www.koltorah.org/<del style="font-weight: bold; text-decoration: none;">ravj</del>/<del style="font-weight: bold; text-decoration: none;">mediGELcaps.htm </del>Rabbi Jachter's article in Kol Torah]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># 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 [<ins style="font-weight: bold; text-decoration: none;">https</ins>://www.koltorah.org/<ins style="font-weight: bold; text-decoration: none;">halachah</ins>/<ins style="font-weight: bold; text-decoration: none;">taking-medicine-in-a-gel-cap-by-rabbi-chaim-jachter?rq=gel%20caps </ins>Rabbi Jachter's article in Kol Torah]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* 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.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* 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.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* '''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. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* '''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. </div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Gelatin&diff=21794&oldid=prevYitzchakSultan at 22:27, 23 October 20182018-10-23T22:27:03Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 22:27, 23 October 2018</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1">Line 1:</td>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Some <del style="font-weight: bold; text-decoration: none;">sephardic </del>poskim <del style="font-weight: bold; text-decoration: none;">say </del>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 [http://www.koltorah.org/ravj/mediGELcaps.htm Rabbi Jachter's article in Kol Torah]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Some <ins style="font-weight: bold; text-decoration: none;">Sephardic </ins>poskim <ins style="font-weight: bold; text-decoration: none;">hold </ins>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 [http://www.koltorah.org/ravj/mediGELcaps.htm Rabbi Jachter's article in Kol Torah]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Rambam Maachalot Asurot 4:18 says that <del style="font-weight: bold; text-decoration: none;">you’re patur on eating </del>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. <del style="font-weight: bold; text-decoration: none;">The </del>Rambam <del style="font-weight: bold; text-decoration: none;">explained that it was forbidden since he </del>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. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Rambam Maachalot Asurot 4:18 says that <ins style="font-weight: bold; text-decoration: none;">it is prohibited to eat </ins>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. <ins style="font-weight: bold; text-decoration: none;">He explains that the </ins>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, <ins style="font-weight: bold; text-decoration: none;">16-</ins>17) is <ins style="font-weight: bold; text-decoration: none;">strict. Tzitz Eliezer 4 introduction is lenient. Har Tzvi YD 83 </ins>and <ins style="font-weight: bold; text-decoration: none;">Igrot Moshe YD 2:27 are strict</ins>.</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div><del style="font-weight: bold; text-decoration: none;">* </del>Rav Aharon Kotler (Mishnat Rav Aharon v. 1, <del style="font-weight: bold; text-decoration: none;">17:</del>17) <del style="font-weight: bold; text-decoration: none;">writes that it </del>is <del style="font-weight: bold; text-decoration: none;">achshaveh to use gelatin from non-kosher animals </del>and <del style="font-weight: bold; text-decoration: none;">would be an isur deoritta once it is reconstituted into something edible</del>. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* <ins style="font-weight: bold; text-decoration: none;">'''Factor for Leniency #1: Made Not Reuy Lachila''': </ins>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. </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* 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. </div></td><td colspan="2" class="diff-side-added"></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* (1) One practical difference is whether the stomach is permitted with milk after it is cooked and softened again. Assuming like the Pri Chadash, it is permitted since it was turned into something that was inedible (based on the concept of the Chavot Daat 103:1). That is the opinion of the Nodeh Beyehuda 26, Tiferet Tzvi 73, Aruch Hashulchan, Yad Yehuda (Badei Hashulchan 87:139). However, if the Pri Megadim is right once the stomach is softened it should be forbidden. That is the opinion of the Pri Megadim, Knesset Hagedola, and Chatom Sofer 81 (Badei Hashulchan). </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* (1) One practical difference is whether the stomach is permitted with milk after it is cooked and softened again. Assuming like the Pri Chadash, it is permitted since it was turned into something that was inedible (based on the concept of the Chavot Daat 103:1). That is the opinion of the Nodeh Beyehuda 26, Tiferet Tzvi 73, Aruch Hashulchan, Yad Yehuda (Badei Hashulchan 87:139). However, if the Pri Megadim is right once the stomach is softened it should be forbidden. That is the opinion of the Pri Megadim, Knesset Hagedola, and Chatom Sofer 81 (Badei Hashulchan). </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* (2) Another question to consider is whether this leniency applies to all forbidden foods or only meat and milk. Har Tzvi YD 83 writes that there's a major dispute between the Shach YD 114:21 who holds that any forbidden food which became inedible is permitted just like the dried stomach (Rama above). However, the Nodeh Beyehuda disagrees that it only applies to a kosher stomach that was dried before it was mixed with milk, but something forbidden to begin with is forbidden even if it becomes inedible. This dispute in fact is really dependent on whether we hold like Rabbi Shimon or Rabbi Meir about Nevelah Sheino Reuy Lger (Avoda Zara 68a, Bechorot 23b). Although the Rashba (Torat Habayit 4:1) and Rosh (Avoda Zara 2:34) hold like Rabbi Meir, the Nodeh Beyehuda 26 is concerned for the Rambam Maachalot Asurot 14:10 who in his opinion holds like Rabbi Meir. Har Tzvi concludes that if the gelatin powder is inedible even for dogs then even the Nodeh Beyehuda would be lenient, but if it is just inedible to humans it isn't clear that it is permitted. Yabia Omer 8:11 quotes many who hold like Rabbi Shimon even in explaining the Rambam (Maggid Mishna Machalot Asurot 2:21, Chavot Daat 103:1). Chatom Sofer YD 98 agrees with Nodeh Beyehuda's explanation of Rambam. Also, Yabia Omer writes that the full text of the Shibolei Haleket 2:34 reveals that he actually permitted all forbidden foods if they're dry like wood like the Shach.</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* (2) Another question to consider is whether this leniency applies to all forbidden foods or only meat and milk. Har Tzvi YD 83 writes that there's a major dispute between the Shach YD 114:21 who holds that any forbidden food which became inedible is permitted just like the dried stomach (Rama above). However, the Nodeh Beyehuda disagrees that it only applies to a kosher stomach that was dried before it was mixed with milk, but something forbidden to begin with is forbidden even if it becomes inedible. This dispute in fact is really dependent on whether we hold like Rabbi Shimon or Rabbi Meir about Nevelah Sheino Reuy Lger (Avoda Zara 68a, Bechorot 23b). Although the Rashba (Torat Habayit 4:1) and Rosh (Avoda Zara 2:34) hold like Rabbi Meir, the Nodeh Beyehuda 26 is concerned for the Rambam Maachalot Asurot 14:10 who in his opinion holds like Rabbi Meir. Har Tzvi concludes that if the gelatin powder is inedible even for dogs then even the Nodeh Beyehuda would be lenient, but if it is just inedible to humans it isn't clear that it is permitted. Yabia Omer 8:11 quotes many who hold like Rabbi Shimon even in explaining the Rambam (Maggid Mishna Machalot Asurot 2:21, Chavot Daat 103:1). Chatom Sofer YD 98 agrees with Nodeh Beyehuda's explanation of Rambam. Also, Yabia Omer writes that the full text of the Shibolei Haleket 2:34 reveals that he actually permitted all forbidden foods if they're dry like wood like the Shach.</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* '''Factor for Leniency #2: Changed Foods''': Rabbenu Yonah (cited by Rosh Brachot 6:35) held that a forbidden food that changed into something else is permitted. Even though the Rosh questions the Rabbenu Yonah, his opinion is accepted by many poskim including the Kesef Mishna Kli Mikdash 1:3, Radvaz 3:471, Taz 467:6, Chok Yakov 467, Pri Chadash in Mayim Chayim 10, and Achiezer 3:33:5. Or Letzion 1:34 raises an issue that one can't use the leniency of changed foods if it was initially planned and chemically altered. His proof is from 34a. Rav Ovadia disproves it from the Chatom Sofer YD 117, Even Yekara 140, Imrei Yosher 2:140 and others who don't make this distinction.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* Are bones forbidden to begin with? Rambam (Machalot Asurot 4:18) writes that eating bones are rabbinically forbidden. Rashba in Mishmeret Habayit 6b writes that the bones are permitted and don't have any moist taste that is forbidden. It seems that he disagrees with the Rambam (Machalot Asurot 4:18). (Taz 99:1 and Chavot Daat 99:2 imply this as well. But see Mishnat Rebbe Aharon) Also, potentially, Tosfot Avoda Zara 69a s.v. hahu who permit the bee legs might also disagree with the Rambam. See Achiezer and Rav Yechezkel Abramsky (introduction to Tzitz Eliezer 4) who distinguish between soft and hard bones. </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* '''Factor for Stringency: Achsheveh''': Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 17:17) writes that it is achshaveh to use gelatin from non-kosher animals and would be forbidden once it is reconstituted into something edible. Achiezer 3:33:5 writes that there's no issue of achsheveh since one isn't eating it on its own. Yabia Omer agrees.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div></ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><br/></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Gelatin&diff=21781&oldid=prevYitzchakSultan at 03:37, 19 October 20182018-10-19T03:37:35Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 03:37, 19 October 2018</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1">Line 1:</td>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [<del style="font-weight: bold; text-decoration: none;">https</del>://www.koltorah.org/<del style="font-weight: bold; text-decoration: none;">halachah</del>/<del style="font-weight: bold; text-decoration: none;">taking-medicine-in-a-gel-cap-by-rabbi-chaim-jachter?rq=gelatin </del>Rabbi Jachter's article in Kol Torah]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [<ins style="font-weight: bold; text-decoration: none;">http</ins>://www.koltorah.org/<ins style="font-weight: bold; text-decoration: none;">ravj</ins>/<ins style="font-weight: bold; text-decoration: none;">mediGELcaps.htm </ins>Rabbi Jachter's article in Kol Torah]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Rambam Maachalot Asurot 4:18 says that you’re patur on eating bones from non-kosher animals. Rav Chaim Ozer (Achiezer 3:33:5) writes that dry bones ground up into gelatin should be muter. The Rambam explained that it was forbidden since he 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. </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Rambam Maachalot Asurot 4:18 says that you’re patur on eating bones from non-kosher animals. Rav Chaim Ozer (Achiezer 3:33:5 <ins style="font-weight: bold; text-decoration: none;">and 4:31</ins>) writes that dry bones ground up into gelatin should be muter. The Rambam explained that it was forbidden since he 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. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 17:17) writes that it is achshaveh to use gelatin from non-kosher animals and would be an isur deoritta once it is reconstituted into something edible. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 17:17) writes that it is achshaveh to use gelatin from non-kosher animals and would be an isur deoritta once it is reconstituted into something edible. </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* 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? 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. 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. One practical difference is whether the stomach is permitted with milk after it is cooked and softened again. Assuming like the Pri Chadash, it is permitted since it was turned into something that was inedible (based on the concept of the Chavot Daat 103:1). That is the opinion of the Nodeh Beyehuda 26, Tiferet Tzvi 73, Aruch Hashulchan, Yad Yehuda (Badei Hashulchan 87:139). However, if the Pri Megadim is right once the stomach is softened it should be forbidden. That is the opinion of the Pri Megadim, Knesset Hagedola, and Chatom Sofer 81 (Badei Hashulchan). </div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* 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? <ins style="font-weight: bold; text-decoration: none;">(A) </ins>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. <ins style="font-weight: bold; text-decoration: none;">(B) </ins>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. </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Har Tzvi YD 83 writes that there's a major dispute between the Shach YD 114:21 any forbidden food which became inedible is permitted just like the dried stomach (Rama above). However, the Nodeh Beyehuda disagrees that it only applies to a kosher stomach that was dried before it was mixed with milk, but something forbidden to begin with is forbidden even if it becomes inedible. This dispute in fact is really dependent on whether we hold like Rabbi Shimon or Rabbi Meir about Nevelah Sheino Reuy Lger (Avoda Zara 68a, Bechorot 23b). Although the Rashba (Torat Habayit 4:1) and Rosh (Avoda Zara 2:34) hold like Rabbi Meir, the Nodeh Beyehuda 26 is concerned for the Rambam Maachalot Asurot 14:10 who in his opinion holds like Rabbi Meir. Har Tzvi concludes that if the gelatin powder is inedible even for dogs then even the Nodeh Beyehuda would be lenient, but if it is just inedible to humans it isn't clear that it is permitted. Yabia Omer 8:11 quotes many who hold like Rabbi Shimon even in explaining the Rambam (Maggid Mishna Machalot Asurot 2:21, Chavot Daat 103:1). Chatom Sofer YD 98 agrees with Nodeh Beyehuda's explanation of Rambam. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* (1) </ins>One practical difference is whether the stomach is permitted with milk after it is cooked and softened again. Assuming like the Pri Chadash, it is permitted since it was turned into something that was inedible (based on the concept of the Chavot Daat 103:1). That is the opinion of the Nodeh Beyehuda 26, Tiferet Tzvi 73, Aruch Hashulchan, Yad Yehuda (Badei Hashulchan 87:139). However, if the Pri Megadim is right once the stomach is softened it should be forbidden. That is the opinion of the Pri Megadim, Knesset Hagedola, and Chatom Sofer 81 (Badei Hashulchan). </div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* <ins style="font-weight: bold; text-decoration: none;">(2) Another question to consider is whether this leniency applies to all forbidden foods or only meat and milk. </ins>Har Tzvi YD 83 writes that there's a major dispute between the Shach YD 114:21 <ins style="font-weight: bold; text-decoration: none;">who holds that </ins>any forbidden food which became inedible is permitted just like the dried stomach (Rama above). However, the Nodeh Beyehuda disagrees that it only applies to a kosher stomach that was dried before it was mixed with milk, but something forbidden to begin with is forbidden even if it becomes inedible. This dispute in fact is really dependent on whether we hold like Rabbi Shimon or Rabbi Meir about Nevelah Sheino Reuy Lger (Avoda Zara 68a, Bechorot 23b). Although the Rashba (Torat Habayit 4:1) and Rosh (Avoda Zara 2:34) hold like Rabbi Meir, the Nodeh Beyehuda 26 is concerned for the Rambam Maachalot Asurot 14:10 who in his opinion holds like Rabbi Meir. Har Tzvi concludes that if the gelatin powder is inedible even for dogs then even the Nodeh Beyehuda would be lenient, but if it is just inedible to humans it isn't clear that it is permitted. Yabia Omer 8:11 quotes many who hold like Rabbi Shimon even in explaining the Rambam (Maggid Mishna Machalot Asurot 2:21, Chavot Daat 103:1). Chatom Sofer YD 98 agrees with Nodeh Beyehuda's explanation of Rambam<ins style="font-weight: bold; text-decoration: none;">. Also, Yabia Omer writes that the full text of the Shibolei Haleket 2:34 reveals that he actually permitted all forbidden foods if they're dry like wood like the Shach</ins>.</ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td></tr>
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</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Gelatin&diff=21778&oldid=prevDlhanon at 22:03, 16 October 20182018-10-16T22:03:07Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 22:03, 16 October 2018</td>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [<del style="font-weight: bold; text-decoration: none;">http</del>://www.koltorah.org/<del style="font-weight: bold; text-decoration: none;">ravj</del>/<del style="font-weight: bold; text-decoration: none;">mediGELcaps.htm </del>Rabbi Jachter's article in Kol Torah]</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [<ins style="font-weight: bold; text-decoration: none;">https</ins>://www.koltorah.org/<ins style="font-weight: bold; text-decoration: none;">halachah</ins>/<ins style="font-weight: bold; text-decoration: none;">taking-medicine-in-a-gel-cap-by-rabbi-chaim-jachter?rq=gelatin </ins>Rabbi Jachter's article in Kol Torah]</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Rambam Maachalot Asurot 4:18 says that you’re patur on eating bones from non-kosher animals. Rav Chaim Ozer (Achiezer 3:33:5) writes that dry bones ground up into gelatin should be muter. The Rambam explained that it was forbidden since he 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. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Rambam Maachalot Asurot 4:18 says that you’re patur on eating bones from non-kosher animals. Rav Chaim Ozer (Achiezer 3:33:5) writes that dry bones ground up into gelatin should be muter. The Rambam explained that it was forbidden since he 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. </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 17:17) writes that it is achshaveh to use gelatin from non-kosher animals and would be an isur deoritta once it is reconstituted into something edible. </div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>* Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 17:17) writes that it is achshaveh to use gelatin from non-kosher animals and would be an isur deoritta once it is reconstituted into something edible. </div></td></tr>
</table>Dlhanonhttps://halachipedia.com/index.php?title=Gelatin&diff=21773&oldid=prevYitzchakSultan at 22:30, 15 October 20182018-10-15T22:30:36Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
<col class="diff-marker" />
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<col class="diff-marker" />
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 22:30, 15 October 2018</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1">Line 1:</td>
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<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [http://www.koltorah.org/ravj/mediGELcaps.htm Rabbi Jachter's article in Kol Torah]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [http://www.koltorah.org/ravj/mediGELcaps.htm Rabbi Jachter's article in Kol Torah]</div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>* Rambam <del style="font-weight: bold; text-decoration: none;">maachalot asurot </del>4:18 says that you’re patur on eating bones from non-kosher animals. Rav Chaim Ozer (Achiezer 33:5) <del style="font-weight: bold; text-decoration: none;">says </del>that dry bones ground up into gelatin should be muter. Rambam <del style="font-weight: bold; text-decoration: none;">just said patur </del>since he was talking about moist bones, however, dry bones are <del style="font-weight: bold; text-decoration: none;">muter</del>. 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.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>* Rambam <ins style="font-weight: bold; text-decoration: none;">Maachalot Asurot </ins>4:18 says that you’re patur on eating bones from non-kosher animals. Rav Chaim Ozer (Achiezer <ins style="font-weight: bold; text-decoration: none;">3:</ins>33:5) <ins style="font-weight: bold; text-decoration: none;">writes </ins>that dry bones ground up into gelatin should be muter. <ins style="font-weight: bold; text-decoration: none;">The </ins>Rambam <ins style="font-weight: bold; text-decoration: none;">explained that it was forbidden </ins>since he was talking about moist bones, however, dry bones are <ins style="font-weight: bold; text-decoration: none;">completely permitted</ins>. 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. </div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 17:17) writes that it <del style="font-weight: bold; text-decoration: none;">was </del>achshaveh to use gelatin from non-kosher animals and would be an isur deoritta. </ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* </ins>Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 17:17) writes that it <ins style="font-weight: bold; text-decoration: none;">is </ins>achshaveh to use gelatin from non-kosher animals and would be an isur deoritta <ins style="font-weight: bold; text-decoration: none;">once it is reconstituted into something edible. </ins></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* 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? 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. 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. One practical difference is whether the stomach is permitted with milk after it is cooked and softened again. Assuming like the Pri Chadash, it is permitted since it was turned into something that was inedible (based on the concept of the Chavot Daat 103:1). That is the opinion of the Nodeh Beyehuda 26, Tiferet Tzvi 73, Aruch Hashulchan, Yad Yehuda (Badei Hashulchan 87:139). However, if the Pri Megadim is right once the stomach is softened it should be forbidden. That is the opinion of the Pri Megadim, Knesset Hagedola, and Chatom Sofer 81 (Badei Hashulchan). </ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* Har Tzvi YD 83 writes that there's a major dispute between the Shach YD 114:21 any forbidden food which became inedible is permitted just like the dried stomach (Rama above). However, the Nodeh Beyehuda disagrees that it only applies to a kosher stomach that was dried before it was mixed with milk, but something forbidden to begin with is forbidden even if it becomes inedible. This dispute in fact is really dependent on whether we hold like Rabbi Shimon or Rabbi Meir about Nevelah Sheino Reuy Lger (Avoda Zara 68a, Bechorot 23b). Although the Rashba (Torat Habayit 4:1) and Rosh (Avoda Zara 2:34) hold like Rabbi Meir, the Nodeh Beyehuda 26 is concerned for the Rambam Maachalot Asurot 14:10 who in his opinion holds like Rabbi Meir. Har Tzvi concludes that if the gelatin powder is inedible even for dogs then even the Nodeh Beyehuda would be lenient, but if it is just inedible to humans it isn't clear that it is permitted. Yabia Omer 8:11 quotes many who hold like Rabbi Shimon even in explaining the Rambam (Maggid Mishna Machalot Asurot 2:21, Chavot Daat 103:1). Chatom Sofer YD 98 agrees with Nodeh Beyehuda's explanation of Rambam</ins>. </ref></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Kashrut]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Kashrut]]</div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Gelatin&diff=18210&oldid=prevYitzchakSultan at 14:31, 8 March 20162016-03-08T14:31:56Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 14:31, 8 March 2016</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1">Line 1:</td>
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<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [http://www.koltorah.org/ravj/mediGELcaps.htm Rabbi Jachter's article in Kol Torah]</ref></div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [http://www.koltorah.org/ravj/mediGELcaps.htm Rabbi Jachter's article in Kol Torah]</div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">* Rambam maachalot asurot 4:18 says that you’re patur on eating bones from non-kosher animals. Rav Chaim Ozer (Achiezer 33:5) says that dry bones ground up into gelatin should be muter. Rambam just said patur since he was talking about moist bones, however, dry bones are muter. 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.</ins></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">Rav Aharon Kotler (Mishnat Rav Aharon v. 1, 17:17) writes that it was achshaveh to use gelatin from non-kosher animals and would be an isur deoritta. </ins></ref></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>#Regarding gelatin in [[medications]], see the [[Medications]] page.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Kashrut]]</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>[[Category:Kashrut]]</div></td></tr>
</table>YitzchakSultanhttps://halachipedia.com/index.php?title=Gelatin&diff=13673&oldid=prevYitzchakSultan at 21:36, 11 February 20142014-02-11T21:36:33Z<p></p>
<table style="background-color: #fff; color: #202122;" data-mw="interface">
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<col class="diff-marker" />
<col class="diff-content" />
<tr class="diff-title" lang="en">
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">← Older revision</td>
<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 21:36, 11 February 2014</td>
</tr><tr><td colspan="2" class="diff-lineno" id="mw-diff-left-l1">Line 1:</td>
<td colspan="2" class="diff-lineno">Line 1:</td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [http://www.koltorah.org/ravj/mediGELcaps.htm Rabbi Jachter's article in Kol Torah]</ref></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Some sephardic poskim say 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 [http://www.koltorah.org/ravj/mediGELcaps.htm Rabbi Jachter's article in Kol Torah]</ref></div></td></tr>
<tr><td class="diff-marker" data-marker="−"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>#Regarding gelatin in medications, see the [[Medications]] page.</div></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>#Regarding gelatin in <ins style="font-weight: bold; text-decoration: none;">[[</ins>medications<ins style="font-weight: bold; text-decoration: none;">]]</ins>, see the [[Medications]] page.</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>==Sources==</div></td></tr>
<tr><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td><td class="diff-marker"></td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div><references/></div></td></tr>
<tr><td colspan="2" class="diff-side-deleted"></td><td class="diff-marker" data-marker="+"></td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div><ins style="font-weight: bold; text-decoration: none;">[[Category:Kashrut]]</ins></div></td></tr>
</table>YitzchakSultan