General Overview of Kashrut: Difference between revisions

#Fish which has fins and scales are Kosher, while all others are non-Kosher.<ref>Vayikra 11:12, S”A YD 83:1 </ref> Fish do not need ritual slaughtering.<ref>S”A YD 13:1 </ref>

#Blood of any animal or bird is forbidden to be eaten. Therefore after a kosher animal is ritually slaughtered it must be salted properly in order to remove the blood.<ref>Vayikra 7:26-27, Devarim 12:23, Rambam Machalot Assurot 6:10, S”A YD 66:1</ref>

#Any animal, kosher or not, may not be eaten unless it has first been ritually slaughtered properly, otherwise, the animal is considered Nevelah. An unwarranted pause, excessive pressure, or using a jagged knife are among the numerous defects of a ritual slaughtering which would cause the animal to be Nevelah.<ref>S”A YD 18:1, 23:1-2, 24:1 </ref>

#An animal which has a health defect or disease which Chazal specify is considered Teriefah and is forbidden to eat.<ref>The Mishna Chullin 42a enumerate 18 defects and the Rambam Hilchot Shechitah 10:9 counts 70. </ref>

#Certain fats of domestic animals (cattle, sheep, and goat) are forbidden, however, fat of birds or other kosher animals is permissible. Therefore after the ritual slaughtering, the butcher or other expert removes these forbidden fats.<ref>Shulchan Aruch YD 64:1 </ref>

eat fish and cheese because milk is derived from blood which causes the one who eats it to become cruel and when that mixes with fish which causes the one who eats it to become lazy together they are negative for a person's soul. He concludes that fish and cheese causes bad middot and tzarat. See Darkei Teshuva 116:43.</ref> Such is the Syrian practice.<ref>[https://www.dailyhalacha.com/displayRead.asp?readID=770 Rabbi Mansour]</ref> After the fact, if fish was cooked with milk it is nonetheless permitted even if it isn't nullified.<ref>Yalkut Yosef (Isur Vheter v. 3 p. 314 87:86)</ref>

#Since the calves are fattened with a meat and milk formula there is an issue of eating an animal that was fattened with something that's forbidden in benefit (''nitfatma biusrei hanah'').<ref>Rama YD 60:1 based on Avoda Zara 49a. Kaf Hachaim 60:12 is strict.</ref> There are several factors to permit the meat nonetheless. First, not all rishonim agree that the halacha forbids an animal that was fattened with something that's forbidden to benefit from.<ref>Piskei Tosfot Temurah n. 20 writes that an animal that suckled from a teref animal is permitted for consumption. Peleti 60:1 explains that the Piskei Tosfot hold that behema shnitfatma is permitted except for avoda zara which is forbidden to benefit from even in an abnormal way. However, that won't really help by veal since meat and milk is forbidden even in an abnormal way (RJJ article). Pri Chadash YD 60:5 is lenient after the fact to consume an animal that was fattened with food that is forbidden to benefit from since Rashi and Rambam are lenient. See Isur Vheter 47:9, Pri Megadim SD 60:5, Igrot Moshe OC 1:147, Tuv Taam Vdaat 2:236</ref>  Second, since the meat is non-kosher some rishonim hold that the meat and milk combination is not forbidden to benefit from.<ref>Dagul Mirvavah 87:1 based on Rambam Pirush Mishnayot Keritut 3:4</ref> Third, perhaps the diet of the veal is comprised of other permitted ingredients and the forbidden benefit is only considered one factor but not the sole contributor (''zeh vzeh gorem'').<ref>RJJ article cites Mesorah v. 15 pp. 74-8 who suggests that it is zeh vzeh gorem because of the water that the calves drink. RJJ Article p. 17 clarifies that the kosher ingredients in the formula aren't considered zeh vzeh gorem because of chaticha naaseh nevelah. Pri Chadash 47:9 is lenient on any zeh vzeh gorem where the animal itself is considered a gorem together with the food, but his opinion is disputed by Kanfei Yonah YD 60. Also, Bet Hillel 60:1 based on Tosfot A"Z 48b s.v. vrabbanan writes that the animal isn't considered one of the factors as a gorem.</ref> Forth, the meat and milk were individually cooked before being cooked together in which case it might not be considered a meat and milk combination that is forbidden to benefit from.<ref>Pri Megadim OC 673:1 writes that there's no ''bishul achar bishul'' of meat and milk if they were already cooked together but if they were cooked separately it is still forbidden to cook them together. Yalkut Yosef Isur Vheter v. 3 p. 190 writes that it is possible to question this.</ref> The kashrut organizations have tried to mitigate this issue by using a kli sheni to create the formula and not kli rishon, which would also not create a meat and milk combination that is forbidden.<ref>Pri Megadim SD 87:19 writes that cooking meat and milk together in a kli sheni isn't considered cooking and the result would be permitted to benefit from. Yalkut Yosef Isur Vheter v. 3 p. 111 agrees.</ref>