Being a Jew #17 // Kosher II

Kosher slaughter

כִּֽי־יַרְחִיב֩ יְהוָ֨ה אֱלֹהֶ֥יךָ אֶֽת־גְּבֽוּלְךָ֮ כַּאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָמַרְתָּ֙ אֹכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶאֱכֹ֣ל בָּשָׂ֑ר בְּכָל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר׃ כִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהוָ֣ה אֱלֹהֶיךָ֮ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָבַחְתָּ֞ מִבְּקָרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהוָה֙ לְךָ֔ כַּאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ׃ אַ֗ךְ כַּאֲשֶׁ֨ר יֵאָכֵ֤ל אֶֽת־הַצְּבִי֙ וְאֶת־הָ֣אַיָּ֔ל כֵּ֖ן תֹּאכְלֶ֑נּוּ הַטָּמֵא֙ וְהַטָּה֔וֹר יַחְדָּ֖ו יֹאכְלֶֽנּוּ׃ רַ֣ק חֲזַ֗ק לְבִלְתִּי֙ אֲכֹ֣ל הַדָּ֔ם כִּ֥י הַדָּ֖ם ה֣וּא הַנָּ֑פֶשׁ וְלֹא־תֹאכַ֥ל הַנֶּ֖פֶשׁ עִם־הַבָּשָֽׂר׃ לֹ֖א תֹּאכְלֶ֑נּוּ עַל־הָאָ֥רֶץ תִּשְׁפְּכֶ֖נּוּ כַּמָּֽיִם׃ לֹ֖א תֹּאכְלֶ֑נּוּ לְמַ֨עַן יִיטַ֤ב לְךָ֙ וּלְבָנֶ֣יךָ אַחֲרֶ֔יךָ כִּֽי־תַעֲשֶׂ֥ה הַיָּשָׁ֖ר בְּעֵינֵ֥י יְהוָֽה׃

Deuteronomy 12:20-25

When the LORD enlarges your territory, as He has promised you, and you say, “I shall eat some meat,” for you have the urge to eat meat, you may eat meat whenever you wish. If the place where the LORD has chosen to establish His name is too far from you, you may slaughter any of the cattle or sheep that the LORD gives you, as I have instructed you; and you may eat to your heart’s content in your settlements. Eat it, however, as the gazelle and the deer are eaten: the unclean may eat it together with the clean. But make sure that you do not partake of the blood; for the blood is the life, and you must not consume the life with the flesh. You must not partake of it; you must pour it out on the ground like water: you must not partake of it, in order that it may go well with you and with your descendants to come, for you will be doing what is right in the sight of the LORD.

ספרי דברים ע״ה:ט״ז

(חולין כח) ר' אלעזר הקפר אומר, וכי מה בא הכתוב ללמדנו (בין צבי לאיל) [מן צבי ואיל]? הרי זה בא ללמד ונמצא למד: מה בהמה בשחיטה אף חיה בשחיטה, אבל עוף אינו אלא מדברי סופרים. (ד"א) [רבי אומר], כאשר צויתיך - מלמד שנצטוה משה על הושט ועל הקנה, ועל רוב אחד בעוף וברוב שנים בבהמה.

Sifrei Devarim 75:16

R. Elazar Hakappar says: Now what did we learn from deer and hart? It came (ostensibly) to teach, but it (in the end) it was found to be taught, viz.: Just as a beast (must be slaughtered) through shechitah, so, game (e.g., deer and hart), through shechitah, (but a bird [must be slaughtered through shechitah] only by ordinance of the scribes). Rebbi says: "as He commanded you" (Ibid. 21) apprises us that Moses was commanded as to gullet and windpipe (as being the loci of shechitah) and as to the (cutting of) the major portion of one (of these being the criterion for shechitah) in a bird and of both, in a beast.

משנה תורה, הלכות שחיטה א׳:א׳

מִצְוַת עֲשֵׂה שֶׁיִּשְׁחֹט מִי שֶׁיִּרְצֶה לֶאֱכל בְּשַׂר בְּהֵמָה חַיָּה וְעוֹף וְאַחַר כָּךְ יֹאכַל שֶׁנֶּאֱמַר (דברים יב כא) "וְזָבַחְתָּ מִבְּקָרְךָ וּמִצֹּאנְךָ". וְנֶאֱמַר בִּבְכוֹר בַּעַל מוּם (דברים יב כב) "אַךְ כַּאֲשֶׁר יֵאָכֵל אֶת הַצְּבִי וְאֶת הָאַיָּל". הָא לָמַדְתָּ שֶׁחַיָּה כִּבְהֵמָה לְעִנְיַן שְׁחִיטָה. וּבְעוֹף הוּא אוֹמֵר (ויקרא יז יג) "אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ עוֹף" וְגוֹ' (ויקרא יז יג) "וְשָׁפַךְ אֶת דָּמוֹ" מְלַמֵּד שֶׁשְּׁפִיכַת דַּם הָעוֹף כִּשְׁפִיכַת דַּם הַחַיָּה:

Mishneh Torah, Ritual Slaughter 1:1

The biblical positive command is that if anyone wishes to eat the meat of cattle, beasts or birds, he must first perform the rite of sheḥitah; only thereafter he may eat it, as it is written: "You shall slaughter any of your cattle or sheep" (Deuteronomy 12:21) and with regards to the firstborn blemished animal it is written: "however, as the gazelle and the deer are eaten" from here we learn that the beast is slaughtered like game. And with regard to birds it written: "Any Israelite or any foreigner residing among you who hunts any animal or bird that may be eaten must drain out the blood and cover it with earth" (Leviticus 17:13). This comes to teach that the blood of birds must be spilled like the blood of game.

ויקרא ג׳:ט״ו-י״ז

וְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֙לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֙רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָיֹ֖ת יְסִירֶֽנָּה׃ וְהִקְטִירָ֥ם הַכֹּהֵ֖ן הַמִּזְבֵּ֑חָה לֶ֤חֶם אִשֶּׁה֙ לְרֵ֣יחַ נִיחֹ֔חַ כָּל־חֵ֖לֶב לַיהוָֽה׃ חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֽוֹשְׁבֹתֵיכֶ֑ם כָּל־חֵ֥לֶב וְכָל־דָּ֖ם לֹ֥א תֹאכֵֽלוּ׃ (פ)

Leviticus 3:15-17

the two kidneys and the fat that is on them, that is at the loins; and the protuberance on the liver, which he shall remove with the kidneys. The priest shall turn these into smoke on the altar as food, an offering by fire, of pleasing odor. All fat is the LORD’s. It is a law for all time throughout the ages, in all your settlements: you must not eat any fat or any blood.

בראשית ל״ב:כ״ה-ל״ג

וַיִּוָּתֵ֥ר יַעֲקֹ֖ב לְבַדּ֑וֹ וַיֵּאָבֵ֥ק אִישׁ֙ עִמּ֔וֹ עַ֖ד עֲל֥וֹת הַשָּֽׁחַר׃ וַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֙קַע֙ כַּף־יֶ֣רֶךְ יַעֲקֹ֔ב בְּהֵֽאָבְק֖וֹ עִמּֽוֹ׃ וַיֹּ֣אמֶר שַׁלְּחֵ֔נִי כִּ֥י עָלָ֖ה הַשָּׁ֑חַר וַיֹּ֙אמֶר֙ לֹ֣א אֲשַֽׁלֵּחֲךָ֔ כִּ֖י אִם־בֵּרַכְתָּֽנִי׃ וַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַעֲקֹֽב׃ וַיֹּ֗אמֶר לֹ֤א יַעֲקֹב֙ יֵאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹהִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל׃ וַיִּשְׁאַ֣ל יַעֲקֹ֗ב וַיֹּ֙אמֶר֙ הַגִּֽידָה־נָּ֣א שְׁמֶ֔ךָ וַיֹּ֕אמֶר לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וַיְבָ֥רֶךְ אֹת֖וֹ שָֽׁם׃ וַיִּקְרָ֧א יַעֲקֹ֛ב שֵׁ֥ם הַמָּק֖וֹם פְּנִיאֵ֑ל כִּֽי־רָאִ֤יתִי אֱלֹהִים֙ פָּנִ֣ים אֶל־פָּנִ֔ים וַתִּנָּצֵ֖ל נַפְשִֽׁי׃ וַיִּֽזְרַֽח־ל֣וֹ הַשֶּׁ֔מֶשׁ כַּאֲשֶׁ֥ר עָבַ֖ר אֶת־פְּנוּאֵ֑ל וְה֥וּא צֹלֵ֖עַ עַל־יְרֵכֽוֹ׃ עַל־כֵּ֡ן לֹֽא־יֹאכְל֨וּ בְנֵֽי־יִשְׂרָאֵ֜ל אֶת־גִּ֣יד הַנָּשֶׁ֗ה אֲשֶׁר֙ עַל־כַּ֣ף הַיָּרֵ֔ךְ עַ֖ד הַיּ֣וֹם הַזֶּ֑ה כִּ֤י נָגַע֙ בְּכַף־יֶ֣רֶךְ יַעֲקֹ֔ב בְּגִ֖יד הַנָּשֶֽׁה׃

Genesis 32:25-33

Jacob was left alone. And a man wrestled with him until the break of dawn. When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him. Then he said, “Let me go, for dawn is breaking.” But he answered, “I will not let you go, unless you bless me.” Said the other, “What is your name?” He replied, “Jacob.” Said he, “Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed.” Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!” And he took leave of him there. So Jacob named the place Peniel, meaning, “I have seen a divine being face to face, yet my life has been preserved.” The sun rose upon him as he passed Penuel, limping on his hip. That is why the children of Israel to this day do not eat the thigh muscle that is on the socket of the hip, since Jacob’s hip socket was wrenched at the thigh muscle.

משנה חולין ז׳:א׳

גִּיד הַנָּשֶׁה נוֹהֵג בָּאָרֶץ וּבְחוּצָה לָאָרֶץ, בִּפְנֵי הַבַּיִת וְשֶׁלֹּא בִפְנֵי הַבַּיִת, בְּחֻלִּין וּבְמֻקְדָּשִׁים. וְנוֹהֵג בִּבְהֵמָה וּבְחַיָּה, בְּיָרֵךְ שֶׁל יָמִין וּבְיָרֵךְ שֶׁל שְׂמֹאל. וְאֵינוֹ נוֹהֵג בְּעוֹף, מִפְּנֵי שֶׁאֵין לוֹ כָף. וְנוֹהֵג בְּשָׁלִיל. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ נוֹהֵג בְּשָׁלִיל. וְחֶלְבּוֹ מֻתָּר. וְאֵין הַטַּבָּחִין נֶאֱמָנִין עַל גִּיד הַנָּשֶׁה, דִּבְרֵי רַבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים, נֶאֱמָנִין עָלָיו וְעַל הַחֵלֶב:

Mishnah Chullin 7:1

The prohibition of eating the sciatic nerve applies both in Eretz Yisrael and outside of Eretz Yisrael, in the presence of, i.e., the time of, the Temple and not in the presence of the Temple, and with regard to non-sacred animals and with regard to sacrificial animals. And it applies to domesticated animals and to undomesticated animals, to the thigh of the right leg and to the thigh of the left leg. But it does not apply to a bird, due to the fact that the verse makes reference to the sciatic nerve as being “upon the spoon of the thigh” (Genesis 32:33), and a bird has no spoon of the thigh. And the prohibition applies to a late-term animal fetus [shalil] in the womb. Rabbi Yehuda says: It does not apply to a fetus; and similarly, its fat is permitted. And butchers are not deemed credible to say that the sciatic nerve was removed; this is the statement of Rabbi Meir. And the Rabbis say: They are deemed credible about the sciatic nerve and about the forbidden fat.

Meat and Dairy

דברים י״ד:כ״א

לֹ֣א תֹאכְל֣וּ כָל־נְ֠בֵלָה לַגֵּ֨ר אֲשֶׁר־בִּשְׁעָרֶ֜יךָ תִּתְּנֶ֣נָּה וַאֲכָלָ֗הּ א֤וֹ מָכֹר֙ לְנָכְרִ֔י כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַיהוָ֖ה אֱלֹהֶ֑יךָ לֹֽא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃ (פ)

Deuteronomy 14:21

You shall not eat anything that has died a natural death; give it to the stranger in your community to eat, or you may sell it to a foreigner. For you are a people consecrated to the LORD your God. You shall not boil a kid in its mother’s milk.

רמב"ן על דברים י״ד:כ״א:א׳

וטעם כי עם קדוש אתה לה' אלהיך דבק עם לא תבשל גדי בחלב אמו כי איננו מאכל נתעב אבל יאסור אותו להיותנו קדושים במאכלים או להיותנו קדושים שלא נהיה עם אכזרי לא ירחמו שנחלוב את האם ונוציא ממנה החלב שנבשל בו הבן ואף על פי שכל בשר בחלב יכנס בלאו הזה כי כל מינקת תקרא אם וכל יונק יקרא גדי והוא דרך הבישול והנה בכולם אכזריות [...]

Ramban on Deuteronomy 14:21:1

The reason why the words "for you are a people consecrated to the Lord your God" were attached to the prohibition of cooking a kid in its mother's milk is not because it is a repugnant food, but rather because we are sanctified through our food and so that we are not cruel, to milk the mother and use the milk to cook the child. Though every type of meat and milk is included in this prohibition, since every feeding mother is named "mother" and every breastfeeding child is named "kid" and in every type of cooking there is cruelty.

ספורנו על דברים י״ד:כ״א:ג׳

לא תבשל גדי כמעשה הכנענים שהיו חושבים להרבות בזה הפעל מקניהם וקנינם וכל בהמתם:

Sforno on Deuteronomy 14:21:3

"Though shalt not cook a kid" as is the custom among the Gentiles who believe that by doing so they will increase the numbers of their livestock (compare Moreh Nevuchim, section three 3,48).

חולין קט״ו ב:ו׳

דבי רבי ישמעאל תנא (שמות כג, יט) לא תבשל גדי בחלב אמו ג' פעמים אחד לאיסור אכילה ואחד לאיסור הנאה ואחד לאיסור בשול.

Chullin 115b:6

The school of Rabbi Yishmael taught: The Torah states three times: “You shall not cook a kid in its mother’s milk” (Exodus 23:19, 34:26; Deuteronomy 14:21). One verse serves to teach the prohibition against eating meat cooked in milk, and one serves to teach the prohibition against deriving benefit from it, and one serves to teach the prohibition against cooking meat in milk.

משנה חולין ח׳:א׳

כָּל הַבָּשָׂר אָסוּר לְבַשֵּׁל בְּחָלָב, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. וְאָסוּר לְהַעֲלוֹתוֹ עִם הַגְּבִינָה עַל הַשֻּׁלְחָן, חוּץ מִבְּשַׂר דָּגִים וַחֲגָבִים. הַנּוֹדֵר מִן הַבָּשָׂר, מֻתָּר בִּבְשַׂר דָּגִים וַחֲגָבִים. הָעוֹף עוֹלֶה עִם הַגְּבִינָה עַל הַשֻּׁלְחָן וְאֵינוֹ נֶאֱכָל, דִּבְרֵי בֵית שַׁמַּאי. וּבֵית הִלֵּל אוֹמְרִים, לֹא עוֹלֶה וְלֹא נֶאֱכָל. אָמַר רַבִּי יוֹסֵי, זוֹ מִקֻּלֵּי בֵית שַׁמַּאי וּמֵחֻמְרֵי בֵית הִלֵּל. בְּאֵיזֶה שֻׁלְחָן אָמְרוּ, בַּשֻּׁלְחָן שֶׁאוֹכֵל עָלָיו. אֲבָל בַּשֻּׁלְחָן שֶׁסּוֹדֵר עָלָיו אֶת הַתַּבְשִׁיל, נוֹתֵן זֶה בְצַד זֶה וְאֵינוֹ חוֹשֵׁשׁ:

Mishnah Chullin 8:1

It is prohibited to cook any meat of domesticated and undomesticated animals and birds in milk, except for the meat of fish and grasshoppers, whose halakhic status is not that of meat. And likewise, the Sages issued a decree that it is prohibited to place any meat together with milk products, e.g., cheese, on one table. The reason for this prohibition is that one might come to eat them after they absorb substances from each other. This prohibition applies to all types of meat, except for the meat of fish and grasshoppers. And one who takes a vow that meat is prohibited to him is permitted to eat the meat of fish and grasshoppers. The meat of birds may be placed with cheese on one table but may not be eaten together with it; this is the statement of Beit Shammai. And Beit Hillel say: It may neither be placed on one table nor be eaten with cheese. Rabbi Yosei said: This is one of the disputes involving leniencies of Beit Shammai and stringencies of Beit Hillel. The mishna elaborates: With regard to which table are these halakhot stated? It is with regard to a table upon which one eats. But on a table upon which one prepares the cooked food, one may place this meat alongside that cheese or vice versa, and need not be concerned that perhaps they will be mixed and one will come to eat them together.

חולין ק״ה א:ו׳

בעא מיניה רב אסי מרבי יוחנן כמה ישהה בין בשר לגבינה א"ל ולא כלום איני והא אמר רב חסדא אכל בשר אסור לאכול גבינה גבינה מותר לאכול בשר אלא כמה ישהה בין גבינה לבשר א"ל ולא כלום

Chullin 105a:6

§ Rav Asi posed a dilemma to Rabbi Yoḥanan: How much time should one wait between eating meat and eating cheese? Rabbi Yoḥanan said to him: No time at all. The Gemara asks: Is that so? But doesn’t Rav Ḥisda say: If one ate meat, it is prohibited for him to eat cheese immediately, but if he ate cheese it is permitted for him to eat meat without delay? Rather, Rav Asi actually asked Rabbi Yoḥanan the following question: How much time should one wait between eating cheese and eating meat? In response to this question, Rabbi Yoḥanan said to him: No time at all.

רש"י על חולין ק״ה א:ו׳:ב׳

אסור לאכול גבינה - משום דבשר מוציא שומן והוא נדבק בפה ומאריך בטעמו:

Rashi on Chullin 105a:6:2

It is forbidden to eat cheese - Because meat exudes fat that stays in the mouth and the taste stays in the mouth.

חולין ק״ה א:ז׳-ט׳

גופא אמר רב חסדא אכל בשר אסור לאכול גבינה גבינה מותר לאכול בשר אמר ליה רב אחא בר יוסף לרב חסדא בשר שבין השינים מהו קרי עליה (במדבר יא, לג) הבשר עודנו בין שיניהם אמר מר עוקבא אנא להא מלתא חלא בר חמרא לגבי אבא דאילו אבא כי הוה אכיל בשרא האידנא לא הוה אכל גבינה עד למחר עד השתא ואילו אנא בהא סעודתא הוא דלא אכילנא לסעודתא אחריתא אכילנא.

Chullin 105a:7-9

After tangentially citing a statement of Rav Ḥisda, the Gemara discusses the matter itself. Rav Ḥisda says: If one ate meat, it is prohibited for him to eat cheese immediately, as the meat contains fatty substances that stick to one’s mouth and preserve the flavor of meat. But if he ate cheese it is permitted for him to eat meat without delay. Rav Aḥa bar Yosef said to Rav Ḥisda: In the case of meat that is between the teeth, what is the halakha? Are these remnants considered meat to the extent that one may not eat cheese as long as they are in his mouth? In response, Rav Ḥisda read about him the following verse: “While the meat was yet between their teeth” (Numbers 11:33). This verse indicates that even when the meat is between one’s teeth it is still considered meat, and therefore one may not partake of cheese until that meat has been removed. Mar Ukva said: I am, with regard to this matter, like vinegar, son of wine, with respect to Father, i.e., my practice is inferior to that of my father. As Father, if he were to eat meat at this time, would not eat cheese until tomorrow at this time. But as for me, only at this meal, during which I ate meat, do I not eat cheese; at a different meal on the same day I will eat cheese.