Kosher

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Kashrut (also kashruth or kashrus , ) is the set of Jewish Taboo food and drink|dietary laws . Food that may be consumed according to halakha (Jewish law) is termed kosher in English, from the Ashkenazi Hebrew|Ashkenazi pronunciation of the Hebrew language|Hebrew term kashér (), meaning "fit" (in this context, fit for consumption). Food that is not in accordance with Jewish law is called treif ( or treyf , derived from Hebrew trefáh ). Kosher can also refer to anything that is fit for use or correct according to halakha , such as a hanukiyah (candelabra for Hannukah ), or a sukkah (a Sukkot booth). The word kosher has become English vernacular, a colloquialism meaning proper , legitimate , genuine , fair , or acceptable .

Among the numerous laws that form part of kashrut are the prohibitions on the consumption of unclean animals (such as pork and most insect s, with the exception of crickets and locusts), mixtures of meat and milk, and the commandment to Ritual slaughter|slaughter mammals and birds according to a process known as shechita . Most of the basic laws of kashrut are derived from the Torah 's Books of Leviticus and Deuteronomy . Their details and practical application, however, is set down in the oral law (eventually codified in the Mishnah and Talmud ) and elaborated on in the later rabbinical literature. While the Torah does not state the rationale for most kashrut laws, many reasons have been suggested, including philosophical, practical and hygienic.

Prohibited foods

The laws of kashrut can be classified according to the origin of the prohibition (Biblical or rabbinical) and whether the prohibition concerns the food itself or a mixture of foods.

Biblically prohibited foods include:

Non-kosher animals and birds (based on Leviticus 11:3–8 and Deuteronomy 14:3–21): mammals require certain identifying characteristics (completely cloven hooves and being ruminants), while birds require a tradition that they can be consumed. Fish require scales and fins. All insects are non-kosher apart from a certain type of locust on which most communities lack a clear tradition

Carrion ( neveilah ): meat from a kosher animal that has not been slaughtered according to the laws of shechita .

Injured ( tereifah ): an animal with a significant defect or injury, such as a fractured bone or particular types of lung adhesions

Blood ( dam ): blood of kosher mammals and fowl is removed through salting, with special procedures for the liver which is very rich in blood

Particular fats ( Chelev|cheilev ): particular parts of the abdominal fat of cattle, goats and sheep must be removed by a process called nikkur

The twisted nerve ( gid hanasheh ): the sciatic nerve , as according to the Bible (Genesis 32:33) the patriarch Jacob's was damaged when he fought with an angel, cannot be eaten and is removed by nikkur

Limb of a living animal ( ever min ha-chai ): according to Genesis 9:4, a limb torn from an animal that is still alive may not be consumed; this law is considered applicable even to non-Jews

Untithed food ( tevel ): produce of the Land of Israel requires the removal of certain tithes, which in ancient times were given to the Kohen|Kohanim (priests), Levite s and the poor ( Heave offering|terumah , First tithe|maaser rishon and Poor tithe|maaser ani respectively)

Fruit during the first three years ( Orlah prohibition|orlah ): according to Leviticus 19:23, fruit from a tree in the first three years after planting cannot be consumed (both in the Land of Israel and the diaspora)

New grain ( chadash ): in Leviticus 23:14 the Bible prohibits newly grown grain (planted after Passover the previous year) until the second day of Passover; there is debate as to whether this law applies to grain grown outside the Land of Israel

Wine of libation ( Kosher wine|yayin nesekh ): wine that may have been dedicated to idolatrous practices

Biblically prohibited mixtures include:

Mixtures of meat and milk ( basar be-chalav ): this law derives from the broad interpretation of the commandment not to "cook a kid in its mother's milk" (Exodus 23:19, 34:26 and Deuteronomy 14:21); other non-kosher food may be used for other benefit (e.g. sold to non-Jews), but mixtures of meat and milk are prohibited even with regards to other benefit

Plants grown together ('' Kil'ayim (prohibition)|kilayim ): in the Land of Israel plants are to be grown separately and not in close proximity. A specific subdivision of this law is kil'ei ha-kerem , the prohibition of planting any grain of vegetable near a grapevine ; this law applies throughout the world, and one may not derive benefit from the produce

Rabbinically prohibited foods include:

Non-Jewish milk ( chalav akum ): milk that may have an admixture of milk from non-kosher animals (see below for current views on this prohibition)

Non-Jewish cheese ( gevinat akum ): cheese that may have been produced with non-kosher rennet

Non-Jewish wine ( stam yeinam ): wine that while not produced for idolatrous purposes may otherwise have been poured for such a purpose or alternatively when consumed will lead to intermarriage

Food cooked by a non-Jew ( bishul akum ): this law was enacted for concerns of intermarriage

Non-Jewish bread ( pat akum ): this law was enacted for concerns of intermarriage

Health risk ( sakanah ): certain foods and mixtures are considered a health risk, such as mixtures of fish and meat

Permitted and forbidden animals

Only meat from particular species is permissible. Mammals that both chew their cud ( Ruminant|ruminate ) and have Cloven hoof|cloven hooves can be kosher. Animals with one characteristic but not the other (the camel , the hyrax and the hare because they have no cloven hooves, and the pig because it does not ruminate) are specifically excluded (). Shulchan Aruch , Yoreh De'ah 79For a comprehensive review of the issue involving the difficulty that neither the hyrax nor the hare are ruminants, see Natan Slifkin|Rabbi Natan Slifkin's "The Camel, the Hare and the Hyrax."

. In 2008, a rabbinical ruling determined that giraffes and their milk are eligible to be considered kosher. The giraffe has both split hooves and chews its cud, characteristics of animals considered kosher. Findings from 2008 show that giraffe milk curdles, meeting kosher standards. Although kosher, the giraffe is not slaughtered today because the process would be very costly. Giraffes are difficult to restrain, and their use for food could cause the species to become endangered.Shulchan Aruch, Yoreh De'ah 82:1–5

Non-kosher birds are listed outright () but the exact zoological references are disputed and some references refer to families of birds (24 are mentioned). The Mishnah Bavli Chullin 3:22–23 refers to four signs provided by the Chazal|sages . First, a dores (predatory bird) is not kosher. Additionally, kosher birds possess three physical characteristics: an extra toe, a zefek ( crop (anatomy)|crop ), and a korkoban (gizzard) with a peelable Lumen (anatomy)|lumen . However, individual Jews are barred from merely applying these regulations alone; an established tradition ( masorah ) is necessary to allow birds to be consumed, even if it can be substantiated that they meet all four criteria. The only exception to this is turkey. There was a time when certain authorities considered the signs enough, so Jews started eating this bird without a masorah because it possesses all the signs (simanim in Hebrew) and there is a place for this in Jewish law. In Karaite Judaism , there are varying opinions on chicken. Early Karaites avoided chicken because it was not specifically listed as permitted in the Torah. Today, Hakham#Karaite_Judaism|Hakham Meir Rekhavi has argued that chicken is kosher because it is a member of the same order (biology)|order as quail , Galliformes . However, Hakham Avraham Qanai argues that it is not kosher because it is not clear if it is listed in either permitted or prohibited birds. He rebuts the argument using taxonomic arguments, saying the Torah would not give two examples of birds from the same order, doves and pigeons in Columbiformes .

Fish must have fins and scales to be kosher (). Shellfish and other non-fish water fauna are not kosher.Shulchan Aruch, Yoreh De'ah 83 and 84 Here is a Kosher fish list|list of kosher species of fish . Insects are not kosher except for certain species of kosher locust .Shulchan Aruch, Yoreh De'ah 85 Generally any animal that eats other animals, whether they kill their food or eat carrion (), is not kosher, as well as any animal that was partially eaten by other animals (Exodus 22:30/).

Classes	Unclean
Mammals	Carnivores; Animals that either do not chew the cud or do not have cloven hooves (i.e., the camel , the hyrax , the hare and the pig )
Birds	Birds of prey; scavengers
Reptiles	All reptiles are unclean (as well as amphibian s)
Water Animals	Those that do not have both fins and scales
Insects	All, except particular locust that according to most cannot be identified today

Separation of meat and milk

Meat and milk (or derivatives) cannot be mixed () in the sense that meat and dairy product s are not served at the same meal, served or cooked in the same utensils, or stored together. Observant Jews have separate sets of dishes, and sometimes different kitchens, for meat and milk, and wait anywhere between one and six hours after eating meat before consuming milk products.Shulchan Aruch, Yoreh De'ah 87 et seq The milchig and fleishig utensils and dishes are the commonly referred to Yiddish delineations between dairy and meat (lit. milky and fleshy ) utensils and dishes respectively. Kashrut: Jewish Dietary Laws

Kosher slaughter

Mammals and fowl must be slaughtered by a trained individual (a shochet ) using a special method of slaughter, shechita (). Among other features, shechita slaughter severs the jugular vein , carotid artery , esophagus and Vertebrate trachea|trachea in a single continuous cutting movement with an unserrated, sharp Shechita#The knife|knife . Failure of any of these criteria renders the meat of the animal unsuitable. The body must be checked after slaughter to confirm that the animal had no medical condition or defect that would have caused it to die of its own accord within a year, which would make the meat unsuitable.Shulchan Aruch, Yoreh De'ah 1–65 These conditions ( treifot ) include 70 different categories of injuries, diseases, and abnormalities whose presence renders the animal non-kosher. It is forbidden to consume certain parts of the animal, such as certain fats ( chelev ) and the sciatic nerve s from the legs. As much blood as possible must be removed () through the kashering process; this is usually done through soaking and salting the meat, but organs rich in blood (the liver ) are grilled over an open flame.Shulchan Aruch Yoreh De'ah 66–78 Fish (and locusts, for those Sephardi Jews who agree that they are both kosher and edible) must be killed before being eaten, but no particular method has been specified in Jewish law.

Kosher utensils

Utensils used for non-kosher foods become non-kosher, and make even otherwise kosher food prepared with them non-kosher. Some such utensils, depending on the material they are made from, can be made suitable for preparing kosher food again by immersion in boiling water or by the application of a blowtorch. Food prepared by Jews in a manner that violates the Shabbat (Sabbath) may not be eaten until the Shabbat is over.Shulchan Aruch, Orach Chayim, 318:1

Passover laws

Passover|Pesach (Passover) has special dietary rules, the most important of which is the prohibition on eating leavened bread or derivatives of this ( chametz , ). Utensils used in preparing and serving chametz are also forbidden on Passover unless they have been cleansed ( kashering ).Shulchan Aruch, Orach Chayim, 431–452 Observant Jews keep separate sets of meat and dairy utensils for Passover use only. In addition, some groups follow various eating restrictions on Passover that go beyond the rules of kashrut , such as not eating gebrochts or garlic .

Produce of the Land of Israel

Biblical rules control the use of agriculture produce. For produce grown in the Land of Israel a modified version of the biblical tithe s must be applied, including Terumat hamaaser|Terumat HaMaaser , Maaser Rishon , Maaser Sheni , and Maaser Ani (untithed produce is called tevel ); the fruit of the first three years of a tree's growth or replanting are forbidden for eating or any other use as orlah ; produce grown in the Land of Israel on the seventh year is Shviit , and unless managed carefully is forbidden as a violation of the Shmita (Sabbatical Year). Some rules of kashrut are not universally observed: the rule against eating yoshon|chadash (new grain) before the 16th of the month Nisan ; many hold that this rule does not apply outside the Land of Israel.

Vegetables

Many vegetarian restaurants and producers of vegetarian foods acquire a hechsher , certifying that a Rabbinical organization has approved their products as being kosher. The hechsher usually certifies that certain vegetables have been checked for insect infestation and steps have been taken to ensure that cooked food meets the requirements of bishul Yisrael . Vegetables such as lettuce , cabbage , broccoli and cauliflower must be checked for insect infestation. The proper procedure for inspecting and cleaning varies by species, growing conditions, and views of individual rabbis.

Pareve foods

See also: Kosher_foods#Eggs|Kosher Eggs

Some processes convert a meat or dairy product into a pareve (neither meat nor dairy) one. For example, rennet is sometimes made from stomach linings, yet is acceptable for making kosher cheese, The rennet must be kosher, either microbial or from special productions of animal rennet using kosher calf stomachs. , Retrieved August 10, 2005. but such cheeses might not be acceptable to some vegetarians, who would eat only cheese made from a vegetarian rennet. The same applies to kosher gelatin , an animal product, supposedly derived from kosher animal sources. Other gelatin-like products from non-animal sources such as agar agar and carageenan are pareve by nature. Fish gelatin is derived from fish and therefore (like all kosher fish products) pareve . egg (food)|Egg s are also considered pareve despite being an animal product; Mayonnaise , for instance, is usually marked "pareve" despite by definition containing egg.

Kashrut has procedures by which equipment can be cleaned of its previous non-kosher use, but that might be inadequate for those with allergies, vegetarians, or adherents to other religious statutes. For example, dairy manufacturing equipment can be cleaned well enough that the rabbis grant pareve status to products manufactured with it. Nevertheless, someone with a strong allergic sensitivity to dairy products might still react to the dairy residue, and that is why some products that are legitimately pareve carry "milk" warnings.

Explanations

Philosophical explanations

Jewish philosophy divides the 613 mitzvot|613 mitzvot into three groups—laws that have a rational explanation and would probably be enacted by most orderly societies ( mishpatim ), laws that are understood after being explained, but would not be legislated without the Torah's command, ( edot ), and laws that do not have a rational explanation ( chukim ). Some Jewish scholars say that kashrut should be categorized as laws for which there is no particular explanation, since the human mind is not always capable of understanding divine intentions. In this line of thinking, the dietary laws were given as a demonstration of God's authority and man must obey without asking why., December 1998 (archived from on 2008-02-12) However, Maimonides believed that Jews were permitted to seek out reasons for the laws of the Torah. Mishneh Torah Korban ot , '' Temurah (Halacha)|Temurah 4:13 (in eds. Frankel; "Rambam L'Am")

Some theologians have said that the laws of kashrut are symbolic in character: Kosher animals represent virtue s, while non-kosher animals represent vice s. The 1st century BCE Letter of Aristeas argues that the laws "have been given& nbsp;... to awake pious thoughts and to form the character". Letter of Aristeas , 145–154 This view reappears in the prolixity|prolix allegories of Philo of Alexandria and in the writings of early Christian Church Fathers . This symbolism hypothesis features in the work of the 19th century Rabbi Samson Raphael Hirsch .

The Torah prohibits "seething the kid (goat, sheep, calf) in its mother's milk", a practice perceived as cruel and insensitive.

Hasidism believes that everyday life is imbued with channels connecting with God|Divinity , the activation of which it sees as helping the Shechinah|Divine Presence to be drawn into the physical world;, chabad.org Hasidism argues that the food laws are related to the way such channels, termed sparks of holiness , interact with various animals.

According to the teachings of Hasidism, sparks of Holiness are released whenever a Jew manipulates any object for a holy reason (which includes eating);, chabad.org however, not all animal products are capable of releasing their sparks of holiness . (Hebrew), chabad.org The Hasidic argument is that animals are imbued with signs that reveal the release of these sparks, and the signs are expressed in the biblical categorization of ritually clean and ritually unclean ;, rabbifriedman.org (archived from on 2007-08-29).

According to Christian theologian Gordon Wenham|Gordon J. Wenham , the purpose of kashrut was to help Jews maintain a distinct and separate existence from other peoples; he says that the effect of the laws was to prevent socialization and intermarriage with non-Jews, preventing Jewish identity from being diluted.Gordon J. Wenham, The Theology of Unclean Food , The Evangelical Quarterly 53, January March 1981, pp.6–15 Wenham argued that since the impact of the food laws was a public affair, this would have enhanced Jewish attachment to them as a reminder of the distinct status of Jews.

Health explanations

While Kashrut predates the germ theory of disease certain rules appear to protect human health. Prohibitions on consuming carrion eaters (Leviticus 11:31) or the use of bowls and vessels in which animals have died (Leviticus 11:31–32) can be seen as preventing disease. Likewise, rules for processing meat, such as glatt , the requirement that lungs be checked to be free of adhesions, would help prevent consumption of animals that had been infected with tuberculosis. Similarly, the ban on slaughtering unconscious animals would prevent certain sick and possibly infectious animals from being consumed. The prohibition against eating pigs (Leviticus 11:3–8) is the preponderance of parasites (e.g., Cysticercosis|worms ) in pigs. The prohibition against eating the harvests of the first three years and the seventh year (Leviticus 19:23–25; 25:3–5) may be seen as letting the soil replenish so that the harvest is not depleted of nutrients.

There have been attempts to provide empirical support for the view that Jewish food laws have an over-arching health benefit or purpose, one of the earliest being from Maimonides in his Guide for the Perplexed . In 1953, David Macht , an Orthodox Jew and proponent of the theory of biblical scientific foresight , conducted toxin|toxicity experiments on many kinds of animals and fish. His experiment involved lupin seedlings being supplied with extracts from the meat of various animals; Macht reported that in 100% of cases, extracts from ritually unclean meat inhibited the seedling's growth more than that from ritually clean meats. op. cit. At the same time, these explanations are controversial. Scholar Lester L. Grabbe, writing in the Oxford Bible Commentary on Leviticus, states that "n explanation now almost universally rejected is that the laws in this section have hygiene as their basis. Although some of the laws of ritual purity roughly correspond to modern ideas of physical cleanliness, many of them have little to do with hygiene. For example, there is no evidence that the 'unclean' animals are intrinsically bad to eat or to be avoided in a Mediterranean climate, as is sometimes asserted."The Oxford Bible Commentary, eds. J. Barton and J. Muddiman. Oxford: Oxford University Press. 2001: 99.

Supervision and marketing

Hashgacha

Certain foods must be prepared in whole or in part by Jews. This includes kosher wine|grape wine ,Shulchan Aruch, Yoreh De'ah 114 certain cooked foods ( Bishul Yisrael|bishul akum ),Shulchan Aruch, Yoreh De'ah 113 cheese ( gvinat akum ), and according to some also butter (''chem'at akum'');Shulchan Aruch, Yoreh De'ah 115 dairy products (Hebrew: ??? ????? chalav Yisrael "milk of Israel");Many rely on lenient rulings by Rabbi Moshe Feinstein in Teshuvot Igrot Moshe. Yoreh De'ah 1:47 and other 20th century rabbinic authorities who rule that strict government supervision prevents the admixture of non-kosher milk, making supervision unnecessary. See also and bread ( Pat Yisrael ).Shulchan Aruch, Yoreh De'ah 112, Orach Chayim 603

Product labeling standards

Although reading the label of food products can identify obviously non-kosher ingredients, some countries allow manufacturers to omit identification of certain ingredients. Such "hidden" ingredients may include lubricant s and flavoring s, among other Food additive|additives ; in some cases, for instance, the use of natural flavorings, these ingredients are more likely to be derived from non-kosher substances. Furthermore, certain products, such as fish, have a high rate of Applied Food Technologies#History of Fish Species Labeling Laws (US)|mislabeling which may substitute a non-kosher fish into a package labeled as a species of kosher fish.

Producers of foods and food additives can contact Jewish religious authorities to have their products certified as kosher : this would most likely involve a visit to the manufacturing facilities by a committee from a rabbinic organization, rather than by an individual rabbi, in order to inspect the production methods and contents, and if everything is sufficiently kosher a certificate would be issued.

Manufacturers sometimes identify the products that have received such certification by adding particular graphical symbols to the label. These symbols are known in Judaism as hechsher im . Due to differences in kashrut standards held by different organizations, the hechsheirim of certain Jewish authorities may at times be considered invalid by other Jewish authorities; the certification mark s of the various rabbis and organisations are too numerous to list, but one of the most commonly used in the United States of America is that of the Union of Orthodox Congregations , who use a U inside a circle, symbolising the initials of Orthodox Union . A single K is sometimes used as a symbol for kosher , but since many countries do not allow letters to be trademark ed (the method by which other symbols are protected from misuse), it only indicates that the company producing the product claims that it is kosher.

Many of the certification symbols are accompanied by additional letters or words to indicate the category of the product, according to Jewish religious law; the categorisation may conflict with legal classifications, especially in the case of food that Jewish religious law regards as dairy , but legal classification does not.

D—Dairy

M— Meat , including poultry

Pareve—Food that is neither meat nor dairy

Fish

P— Passover -related ( P is not used for Pareve )

In many cases constant supervision is required because, for various reasons, such as changes in manufacturing processes, products that once were kosher may cease to be so. For example, a kosher lubricating oil may be replaced by one containing tallow , which many rabbinic authorities view as non-kosher. Such changes are often co-ordinated with the supervising rabbi, or supervising organisation, to ensure that new packaging does not suggest any hechsher or kashrut . In some cases, however, existing stocks of pre-printed labels with the hechsher may continue to be used on the now non-kosher product. An active Grapevine (gossip)|grapevine among the Jewish community discusses which products are now questionable, as well as products which have become kosher but whose labels have yet to carry the hechsher . Some newspapers and periodicals also discuss kashrut products.

Many coffee creamers currently sold in the United States are labeled as "non-dairy", yet also have a "D" alongside their hechsher , which indicates a dairy status. This is because of an ingredient (usually Casein|sodium caseinate ), which is derived from milk. The rabbis categorize it as dairy that cannot be mixed with meat, but the US government considers it to lack the nutritional value of milk.

Products labeled kosher-style are nonkosher products that have characteristics of kosher foods, such as all-beef hot dog s, or are flavored or prepared in a manner consistent with Ashkenazi practices, like dill pickles . The designation usually refers to delicatessen items.

History of kosher marketing

In 1911, Procter & Gamble was the first company to advertise that their product, Crisco, was kosher. Over the next two decades, companies such as Lender's Bagels , Maxwell House , Manischewitz , and Empire Kosher|Empire evolved and gave the kosher market more shelf space. In the 1960s, Hebrew National hotdogs launched a "we answer to a higher authority" campaign to appeal to Jews and non-Jews alike. From that point on, kosher became a symbol for both quality and value. The kosher market quickly expanded, and with it more opportunities for kosher products. According to Menachem Lubinsky, founder of the Kosherfest trade fair, there may be as many as kosher consumers and in sales of kosher products in the USA.

Legal usage

Advertising standards laws in many jurisdictions prohibit the use of the phrase kosher in a product's labelling, unless it can be shown that the product conforms to Jewish dietary laws; however, the legal qualifications for conforming to Jewish dietary laws are often defined differently in different jurisdictions. For example, in some places the law may require that a rabbi certify the kashrut nature, in others the rules of kosher are fully defined in law, and in others still it is sufficient that the manufacturer only believes that the product complies with Jewish dietary regulations. In several cases, laws restricting the use of the term kosher have later been determined to be illegal religious interference.

Society and culture

Adherence

About one-sixth of American Jews maintain the kosher diet. Many Jews observe kashrut partially, by abstaining from pork or shellfish, or not drinking milk with a meat dish. Some keep kosher at home but will eat in a non-kosher restaurant. Jews comprise only about 20% of the market for kosher food in the United States. A sizable non-Jewish segment of the population views kosher certification as an indication of wholesomeness. Strict vegetarians, Muslims, Hindus, and people with allergies to dairy foods, often consider the kosher-parve designation as an assurance that a food contains no animal-derived ingredients, including milk and all of its derivatives, although the products still might contain fish or eggs.

Linguistics

??? in Ancient Hebrew means, be advantageous, proper, suitable, or succeed http://tmcdaniel.palmerseminary.edu/BDB.pdf according to the Brown-Driver-Briggs Hebrew and English Lexicon. In Modern Hebrew, it generally refers to Kashrut but can also sometimes mean "proper".

By extension, wiktionary:kosher|kosher has come to mean legitimate , acceptable , permissible , genuine , and authentic . For example, the Babylonian Talmud uses kosher in the sense of virtuous , when referring to the Darius the Great of Persia|Dãrayavahush I (known in English, via Latin , as Darius ) as a "kosher king"; Darius, a Persia n King, assisted in building the Second Temple . Rosh Hashanah (tractate)|Tractate Rosh Hashanah 3b, Schottenstein Edition , Mesorah Publications Ltd.

The word kosher is also part of some common product names. Sometimes it is used as an abbreviation of koshering , meaning the process for making something kosher ; for example, kosher salt is a form of salt with irregularly shaped crystals, making it particularly suitable for preparing meat according to the rules of kashrut , because the increased surface area of the crystals absorbs blood more effectively. At other times it is used as a synonym for Jewish tradition ; for example, a kosher dill pickled cucumber|pickle is simply a pickle made in the traditional manner of Jewish New York City pickle makers, using a generous addition of garlic to the brine, and is not necessarily compliant with the traditional Jewish food laws.

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