General Overview of Kashrut: Difference between revisions

#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>