GHS+11-12+Kashrut


 * ~ Unit ||~ Start Date (duration) ||~ Essential Questions ||~ Content / Concepts ||~ Skills ||~ Texts ||~ Supporting / Supplementary Materials ||~ **Assessment** ||
 * 1. The Mitzvot of Taryag that govern the laws of Kashrut

2. The Rabbinical Commandments that govern the laws of Kashrut ||  ||   || 1. Students will learn the meaning of the following kashrut mitzvot/categories

בהמה טמאה

עוף טמא

נבילה

טריפה

שרץ

דג טמא

דם

חלב

גיד הנשה

אבר מן החי

טבל

ערלה

חדש

יין נסך

בשר בחלב

כלאים

בשר בחלב מדרבנן - חיה ועוף

כלאים מדרבנן ?

חלב עכו''ם

גבינת עכו''ם

יין שנגע עכו''ם

בישול עכו''ם

פת עכו''ם

סתם יינם

סכנה

2. Students will know the meaning of מדאורייתא או מדרבנן

3. Students will know whether theabove mitzvot are מדאורייתא או מדרבנן

4. Students will know that for animals and fish, there are kashrut signs, for birds there is just a list of the prohibited birds.

5. The signs for animals are chew cud and split hooves. for fish fins and scales, 6. Common variations of the modern chicken are accepted as kosher, as are ducks, geese, and doves. Sefardic communities eat quail. Turkey has been accepted by nearly all communities as kosher.

7. A kosher animal or bird that has a birth defect, disease or is mortally wounded in ways that are defined by halacha are טריפה if slaughtered and may not be eaten. If the shechita was proper, the animal is forbidden to eat but is not טמא.

8. Meaning of glatt kosher Lungs are examined for the presence of any סירכה - adhesion. If it is free of adhesions, it is called glatt. If there is an adhesion, it can be checked by a rabbi to determine if it is a kosher adhesion or one that renders the animal a treifah. The animal will be kosher, but not glatt kosher.

9.

שיעור איסור אכילה 1. In most cases, to receive the penalty for the transgression, a כזית must be eaten. Regarding drinking, the שיעור is a רביעית. 2. The כזית must be eaten within a certain time span known as כדי אכילת פרס. This is between 3 to 9 minutes.

10.

חצי שיעור

11 טעם כעיקר ||  || Laws of Kashrut Textbook Artscoll Rabbi Forst Chapter 1

Worksheet that has all the basic sources for the Mitzvot from the Torah

. בהמה טמאה .1- Any land animal that doe s not have the two distinctive kashrut signs

)א( וַיְדַבֵּר יְהֹוָה אֶל משֶׁה וְאֶל אַהֲרֹן לֵאמֹר אֲלֵהֶם:

)ב( דַּבְּרוּ אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ מִכָּל הַבְּהֵמָה אֲשֶׁר עַל הָאָרֶץ:

)ג( כֹּל מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע פְּרָסֹת \מַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ:

)ד( אַךְ אֶת זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִסֵי הַפַּרְסָה אֶת הַגָּמָל כִּי מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם:

)ה( וְאֶת הַשָּׁפָן כִּי מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם:

)ו( וְאֶת הָאַרְנֶבֶת כִּי מַעֲלַת גֵּרָה הִוא וּ פַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם:

)ז( וְאֶת הַחֲזִיר כִּי מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא יִגָּר טָמֵא הוּא לָכֶם:

)ח( מִבְּשָׂרָם לֹא תֹאכֵלוּ וּבְנִבְלָתָם לֹא תִגָּעוּ טְמֵאִים הֵם לָכֶם: 1 And the LORD spoke unto Moses and to Aaron, saying unto them: 2 Speak unto the children of Israel, saying: These are the living things which ye may eat among all the beasts that are on the earth. 3 Whatsoever parteth the hoof, and is wholly cloven-footed, and cheweth the cud, among the beasts, that may ye eat. 4 Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you. 5 And the rock-badger, because he cheweth the cud but parteth not the hoof, he is unclean unto you. 6 And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you. 7 And the swine, because he parteth the hoof, and is cloven-footed, but cheweth not the cud, he is unclean unto you. 8 Of their flesh ye shall not eat, and their carcasses ye shall not touch; they are unclean unto you.

2. עוף טמא - Any bird listed in the Torah as not kosher.

)יג( וְאֶת אֵלֶּה תְּשַׁקְּצוּ מִן הָעוֹף לֹא יֵאָכְלוּ שֶׁקֶץ הֵם אֶת הַנֶּשֶׁר וְאֶת הַפֶּרֶס וְאֵת הָעָזְנִיָּה:

)יד( וְאֶת הַדָּאָה וְאֶת הָאַיָּה לְמִינָהּ:

)טו( אֵת כָּל עֹרֵב לְמִינוֹ:

)טז( וְאֵת בַּת הַיַּעֲנָה וְאֶת הַתַּחְמָס וְאֶת הַשָּׁחַף וְאֶת הַנֵּץ לְמִינֵהוּ:

)יז( וְאֶת הַכּוֹס וְאֶת הַשָּׁלָךְ וְאֶת הַיַּנְשׁוּף:

)יח( וְאֶת הַתִּנְשֶׁמֶת וְאֶת הַקָּאָת וְאֶת הָרָחָם:

)יט( וְאֵת הַחֲסִידָה הָאֲנָפָה לְמִינָהּ וְאֶת הַדּוּכִיפַת וְאֶת הָעֲטַלֵּף:

3. נבילה - A kosher animal or bird that died, but not through שחיטה, or a non kosher animal or bird that has died even through שחיטה. ספר דברים פרק יד

)כא( לֹא תֹאכְלוּ כָל נְבֵלָה לַגֵּר אֲשֶׁר בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ אוֹ מָכֹר לְנָכְרִי כִּי עַם קָדוֹשׁ אַתָּה לַיהֹוָה אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב

21 Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto the LORD thy God.

ספר ויקרא פרק כב

)ח( נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה בָהּ אֲנִי יְהֹ

That which dieth of itself, or is torn of beasts, he shall not eat to defile himself therewith: I am the LORD. 4. טריפה - The mortally injured animal

ספר שמות פרק כב

)ל( וְאַנְשֵׁי קֹדֶשׁ תִּהְיוּן לִי וּבָשָׂר בַּשָּׂדֶה טְרֵפָה לֹא תֹאכֵלוּ לַכֶּלֶב תַּשְׁלִכוּן אותו

30. And you shall be holy men to me; nor shall you eat any flesh that is torn of beasts in the field; you shall throw it to the dogs. Animals are assumed to be free of such injuries, but the lungs must be examined after shechitah to assure that the animal is not a treifah.

5. שרץ - Includes rodents, worms, amphibians, or creeping, swimming or flying insects.

the Torah defines certain kosher insects. Certain sefardic communities have a tradition as to which locusts are referred to as kosher, other communities avoid them as they have no clear tradition.

ספר ויקרא פרק יא

)כ( כֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל אַרְבַּע שֶׁקֶץ הוּא לָכֶם:

)כא( אַךְ אֶת זֶה תֹּאכְלוּ מִכֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל אַרְבַּע אֲשֶׁר לֹא \{לֹוֹ\} כְרָעַיִם מִמַּעַל לְרַגְלָיו לְנַתֵּר בָּהֵן עַל הָאָרֶץ:

)כב( אֶת אֵלֶּה מֵהֶם תֹּאכֵלוּ אֶת הָאַרְבֶּה לְמִינוֹ וְאֶת הַסָּלְעָם לְמִינֵהוּ וְאֶת הַחַרְגֹּל לְמִינֵהוּ וְאֶת הֶחָגָב לְמִינֵהוּ:

)כג( וְכֹל שֶׁרֶץ הָעוֹף אֲשֶׁר לוֹ אַרְבַּע רַגְלָיִם שֶׁקֶץ הוּא לָכֶם: 20. All flying animals that creep, going upon all four, shall be an abomination to you.

21. Yet these may you eat of every flying creeping thing that goes upon all four, which have legs above their feet, to leap with upon the earth;

22. These you may eat: the locust after its kind, and the bad locust after its kind, and the cricket after his kind, and the grasshopper after its kind.

23. But all other flying creeping things, which have four feet, shall be an abomination to you.

6. דג טמא - Fish that do not have fins and scales are not kosher. Scales that fall off after coming out of the water are okay.

ספר ויקרא פרק יא

)ט( אֶת זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ:

)י( וְכֹל אֲשֶׁר אֵין לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּיַּמִּים וּבַנְּחָלִים מִכֹּל שֶׁרֶץ הַמַּיִם וּמִכֹּל נֶפֶשׁ הַחַיָּה אֲשֶׁר בַּמָּיִם שֶׁקֶץ הֵם לָכֶם:

)יא( וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת נִבְלָתָם תְּשַׁקֵּצוּ:

)יב( כֹּל אֲשֶׁר אֵין לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמָּיִם שֶׁקֶץ הוּא לָכֶם:

9. These shall you eat of all that are in the waters; whatever has fins and scales in the waters, in the seas, and in the rivers, those shall you eat.

10. And all that have not fins and scales in the seas, and in the rivers, of all that move in the waters, and of any living thing which is in the waters, they shall be an abomination to you;

11. They shall be abomination to you; you shall not eat of their flesh, but you shall have their carcasses in abomination.

12. What ever has no fins nor scales in the waters, that shall be an abomination to you.

7. דם - the blood of animals or fowl is forbidden once it has separated from the body. Therefore, chicken and meat must be salted before cooked. This is called מליחה. Liver can only be kashered through broiling.

ספר ויקרא פרק יז

)י( וְאִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וּמִן הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יֹאכַל כָּל דָּם וְנָתַתִּי פָנַי בַּנֶּפֶשׁ הָאֹכֶלֶת אֶת הַדָּם וְהִכְרַתִּי אֹתָהּ מִקֶּרֶב עַמָּהּ:

)יא( כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל הַמִּזְבֵּחַ לְכַפֵּר עַל נַפְשֹׁתֵיכֶם כִּי הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר:

)יב( עַל כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל נֶפֶשׁ מִכֶּם לֹא תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכֲכֶם לֹא יֹאכַל דָּם:

)יג( וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת דָּמוֹ וְכִסָּהוּ בֶּעָפָר:

)יד( כִּי נֶפֶשׁ כָּל בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל בָּשָׂר דָּמוֹ הִוא כָּל אֹכְלָיו יִכָּרֵת:

10. And whoever there is of the house of Israel, or of the strangers who sojourn among you, who eats any kind of blood; I will set my face against that soul who eats blood, and will cut him off from among his people. 11. For the life of the flesh is in the blood; and I have given it to you upon the altar to make an atonement for your souls; for it is the blood that makes an atonement for the soul. 12. Therefore I said to the people of Israel, No soul of you shall eat blood, nor shall any stranger who sojourns among you eat blood. 13. And whoever there is of the people of Israel, or of the strangers who sojourn among you, who hunts and catches any beast or bird that may be eaten; he shall pour out its blood, and cover it with dust. 14. For it is the life of all flesh; the blood of it is for its life; therefore I said to the people of Israel, You shall not eat the blood of any kind of flesh; for the life of all flesh is its blood; whoever eats it shall be cut off. 8. חֵלֶב - The fat from certain internal organs must be removed from a kosher cow, sheep or goat. The process is called ניקור.

ספר ויקרא פרק ז

)כג( דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל לֵאמֹר כָּל חֵלֶב שׁוֹר וְכֶשֶׂב וָעֵז לֹא תֹאכֵלוּ

23. Speak to the people of Israel, saying, You shall eat no kind of fat, of ox, or of sheep, or of goat.

רמב"ם יד החזקה - הלכות מאכלות אסורות פרק ז

)ה( שלשה חלבים הן שחייבין עליהן כרת חלב שעל הקרב ושעל שתי הכליות ושעל הכסלים

יום שני, י' בשבט, תשע"גThere are 3 forbidden fats with the penalty of karet, the fat that is upon the entrails,

And the fat on the two kidneys, and the fat which is by the flanks

9. גיד הנשה - The Torah prohibits eating the sciatic nerve in both hind thighs of any kosher land animal domesticated or wild. The removal of the nerve and and the surrounding fat is called ניקור - nikkur. In most countries, the hind part of an animal is not eaten at all.

כד( וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר:

)כה( וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף יְרֵכוֹ וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ:

)כו( וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי:

)כז( וַיֹּאמֶר אֵלָיו מַה שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב:

)כח( וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים וַתּוּכָל:

)כט( וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּידָה נָּא שְׁמֶךָ וַיֹּאמֶר לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וַיְבָרֶךְ אֹתוֹ שָׁם:

)ל( וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי רָאִיתִי אֱלֹהִים פָּנִים אֶל פָּנִים וַתִּנָּצֵל נַפְשִׁי:

)לא( וַיִּזְרַח לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת פְּנוּאֵל וְהוּא צֹלֵעַ עַל יְרֵכוֹ:

)לב( עַל כֵּן לֹא יֹאכְלוּ בְנֵי יִשְׂרָאֵל אֶת גִּיד הַנָּשֶׁה אֲשֶׁר עַל כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה:

25. And Jacob was left alone; and there wrestled a man with him until the breaking of the day. 26. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was out of joint, as he wrestled with him.

27. And he said, Let me go, for the day breaks. And he said, I will not let you go, except you bless me. 28. And he said to him, What is your name? And he said, Jacob.

29. And he said, Your name shall be called no more Jacob, but Israel; for as a prince you have power with God and with men, and have prevailed. 30. And Jacob asked him, and said, Tell me, I beg you, your name. And he said, Why is it that you ask after my name? And he blessed him there. 31. And Jacob called the name of the place Peniel; for I have seen God face to face, and my life is preserved.

32. And as he passed over Penuel the sun rose upon him, and he limped upon his thigh.

33. Therefore the people of Israel do not eat of the sinew of the vein, which is in the hollow of the thigh, to this day; because he touched the hollow of Jacob's thigh in the sinew of the vein. 10. אבר מין החי On may not eat a limb of an animal or bird that was removed while the animal was alive. (If only meat is removed, it falls under the prohibition of טריפה)

ספר דברים פרק יב

)כג( רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ וְלֹא תֹאכַל הַנֶּפֶשׁ עִם הַבָּשָׂר:

23. Only be sure that you eat not the blood; for the blood is the life; and you may not eat the life with the flesh.

ספר בראשית פרק ט

)א( וַיְבָרֶךְ אֱלֹהִים אֶת נֹחַ וְאֶת בָּנָיו וַיֹּאמֶר לָהֶם פְּרוּ וּרְבוּ וּמִלְאוּ אֶת הָאָרֶץ:

)ג( כָּל רֶמֶשׂ אֲשֶׁר הוּא חַי לָכֶם יִהְיֶה לְאָכְלָה כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת כֹּל:

)ד( אַךְ בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ:

1. And God blessed Noah and his sons, and said to them, Be fruitful, and multiply, and replenish the earth. 3. Every moving thing that lives shall be food for you; even as the green herb have I given you all things.

4. But flesh with its life, which is its blood, you shall not eat.

שו"ע יורה דעה סימן יג

)א( בהמה חיה ועוף טעונין שחיטה דגים וחגבים אין טעונין שחיטה: הגה ומותר לאוכלם מתים. או לחתוך מהם אבר ולאכלו. אבל אסור לאכלן חיים משום בל תשקצוIt is permitted to eat fish and kosher insects when dead or to cut off a limb and eat it, but not to eat them alive on account of - You should not be disgusting 11. טבל - produce from which תרומות ומעשרות were not set aside.

ספר ויקרא פרק כב

)טו( וְלֹא יְחַלְּלוּ אֶת קָדְשֵׁי בְּנֵי יִשְׂרָאֵל אֵת אֲשֶׁר יָרִימוּ לַיהֹוָה:

The verse is being taken to mean - Do not profane the holy items of the Jews (while they are still in the produce) that they will be separating to Hashem. 12. ערלה - On who plants a tree, be it in Israel or out of Israel, may not eat any of the produce of the first 3 years. (the 4th year, the produce must be eaten in ירושלים.)

ספר ויקרא פרק יט

)כג( וְכִי תָבֹאוּ אֶל הָאָרֶץ וּנְטַעְתֶּם כָּל עֵץ מַאֲכָל וַעֲרַלְתֶּם עָרְלָתוֹ אֶת פִּרְיוֹ שָׁלשׁ שָׁנִים יִהְיֶה לָכֶם עֲרֵלִים לֹא יֵאָכֵל:

)כד( וּבַשָּׁנָה הָרְבִיעִת יִהְיֶה כָּל פִּרְיוֹ קֹדֶשׁ הִלּוּלִים לַיהֹוָה:

)כה( וּבַשָּׁנָה הַחֲמִישִׁת תֹּאכְלוּ אֶת פִּרְיוֹ לְהוֹסִיף לָכֶם תְּבוּאָתוֹ אֲנִי יְהֹוָה אֱלֹהֵיכֶם

23. And when you shall come into the land, and shall have planted all kinds of trees for food, then you shall count its fruit as uncircumcised; three years shall it be uncircumcised to you; it shall not be eaten.

24. But in the fourth year all its fruit shall be holy for praise giving to the Lord.

25. And in the fifth year shall you eat of its fruit, that it may yield to you its produce; I am the Lord your God. 13. חדש (New) - Any of the 5 grains - (wheat, barley, rye, oats, and spelt) that take root in after the 16th of ניסן are forbidden until after the following 16th of ניסן.

ספר ויקרא פרק כג

)י( דַּבֵּר אֶל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם כִּי תָבֹאוּ אֶל הָאָרֶץ אֲשֶׁר אֲנִי נֹתֵן לָכֶם וּקְצַרְתֶּם אֶת קְצִירָהּ וַהֲבֵאתֶם אֶת עֹמֶר רֵאשִׁית קְצִירְכֶם אֶל הַכֹּהֵן:

)יא( וְהֵנִיף אֶת הָעֹמֶר לִפְנֵי יְהֹוָה לִרְצֹנְכֶם מִמָּחֳרַת הַשַּׁבָּת יְנִיפֶנּוּ הַכֹּהֵן:

)יב( וַעֲשִׂיתֶם בְּיוֹם הֲנִיפְכֶם אֶת הָעֹמֶר כֶּבֶשׂ תָּמִים בֶּן שְׁנָתוֹ לְעֹלָה לַיהֹוָה:

)יג( וּמִנְחָתוֹ שְׁנֵי עֶשְׂרֹנִים סֹלֶת בְּלוּלָה בַשֶּׁמֶן אִשֶּׁה לַיהֹוָה רֵיחַ נִיחֹחַ וְנִסְכֹּה יַיִן רְבִיעִת הַהִין:

)יד( וְלֶחֶם וְקָלִי וְכַרְמֶל לֹא תֹאכְלוּ עַד עֶצֶם הַיּוֹם הַזֶּה עַד הֲבִיאֲכֶם אֶת קָרְבַּן אֱלֹהֵיכֶם חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל משְׁבֹתֵיכֶם: 10. Speak to the people of Israel, and say to them, When you come to the land which I give to you, and shall reap its harvest, then you shall bring a sheaf of the first fruits of your harvest to the priest; 11. And he shall wave the sheaf before the Lord, to be accepted for you; on the next day after the sabbath the priest shall wave it.

12. And you shall offer that day when you wave the sheaf a male lamb without blemish of the first year for a burnt offering to the Lord. 13. And the meal offering of it shall be two tenth deals of fine flour mixed with oil, an offering made by fire to the Lord for a sweet savor; and the drink offering of it shall be of wine, the fourth part of a hin.

14. And you shall eat nor bread, nor parched grain, nor green ears, until the same day that you have brought an offering to your God; it shall be a statute forever throughout your generations in all your dwellings. It is hotly debated if this prohibition,

A. applies to grain grown outside of Israel

B. applies to grain grown in fields that belong to a gentile.

14. יין נסך - One may not eat or derive benefit from wine or other foods that that have been used in a sacrificial manner for idolatry.

-

רמב"ם יד החזקה - הלכות מאכלות אסורות פרק יא

)א( יין שנתנסך לעכו"ם אסור בהנייה והשותה ממנו כל שהוא לוקה מן התורה וכן האוכל כל שהוא מתקרובת עכו"ם מבשר או מפירות אפילו מים ומלח האוכל מהן כל שהוא לוקה שנאמר אשר חלב זבחימו יאכלו ישתו יין נסיכם יקומו וגו' Something unusual about this prohibition is that the full violation occurs by eating any amount, it is not necessary to eat a כזית. דברים פרק לב' )לז( וְאָמַר אֵי אֱלֹהֵימוֹ צוּר חָסָיוּ בוֹ:

)לח( אֲשֶׁר חֵלֶב זְבָחֵימוֹ יֹאכֵלוּ יִשְׁתּוּ יֵין נְסִיכָם יָקוּמוּ וְיַעְזְרֻכֶם יְהִי עֲלֵיכֶם סִתְרָה:

37. And he shall say, Where are their gods, their rock in whom they trusted,

38. Those who ate the fat of their sacrifices, and drank the wine of their drink offerings? Let them rise up and help you, and be your protection.

ספר שמות פרק לד

)טו( פֶּן תִּכְרֹת בְּרִית לְיוֹשֵׁב הָאָרֶץ וְזָנוּ אַחֲרֵי אֱלֹהֵיהֶם וְזָבְחוּ לֵאלֹהֵיהֶם וְקָרָא לְךָ וְאָכַלְתָּ מִזִּבְחוֹ:

@15. Lest you make a covenant with the inhabitants of the land, and they go after their gods, and sacrifice to their gods, and one calls you, and you eat of his sacrifice

15. בשר בחלב - It is prohibited to eat the meat of a cow, goat, or sheep cooked with milk. (1) ספר שמות פרק כג

)יט( רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהֹוָה אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ:

19. The first of the first fruits of your land you shall bring into the house of the Lord your God. You shall not boil a kid in its mother's milk.

(2) ספר שמות פרק לד

)כו( רֵאשִׁית בִּכּוּרֵי אַדְמָתְךָ תָּבִיא בֵּית יְהֹוָה אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ:

26. The first of the first fruits of your land you shall bring into the house of the Lord your God. You shall not boil a kid in its mother's milk.

(3) ספר דברים פרק יד

)כא( לֹא תֹאכְלוּ כָל נְבֵלָה לַגֵּר אֲשֶׁר בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ אוֹ מָכֹר לְנָכְרִי כִּי עַם קָדוֹשׁ אַתָּה לַיהֹוָה אֱלֹהֶיךָ לֹא תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ:

21. You shall not eat of any thing that dies of itself; you shall give it to the stranger that is in your gates, that he may eat it; or you may sell it to a foreigner; for you are a holy people to the Lord your God. You shall not boil a kid in its mother's milk. רש"י על שמות פרק כג פסוק יט

ובג' מקומות נכתב בתורה א' לאיסור אכילה וא' לאיסור הנאה וא' לאיסור בישול )פסחים כז חולין קטו(:

This איסור includes cooking meat milk together, eating the resultant product, and deriving any benefit from the product.

16. כלאים - One may not plant any vegetable or grain plant near a grape vine. This is called כלאי הכרם. The produce is forbidden in אכילה and הנאה. (Grains and vegetables planted next to each other are called כלאי זרעים and in such a case the produce is permitted. )

ספר דברים פרק כב

)ט( לֹא תִזְרַע כַּרְמְךָ כִּלְאָיִם פֶּן תִּקְדַּשׁ הַמְלֵאָה הַזֶּרַע אֲשֶׁר תִּזְרָע וּתְבוּאַת הַכָּרֶם:

9. You shall not sow your vineyard with different seeds; lest the fruit of your seed which you have sown, and the fruit of your vineyard, be defiled. || 1. teacher made worksheets in dagesh (can be opened in davka word processor)

|| 1. Pretest on material to be covered in the course including the first unit - the pretest has been uploaded under the name kashrut assess ment can be viewed in davka reader 2. test on Unit 1 file in dagesh

||
 * Unit 2 - The philosophy of kashrut ||  || 1. Are there reasons behind chukim?

2. If so, it is appropriate to seek out reasons

3. what are some philosophical approaches to understanding kashrut law || 1. opinion of Rambam that chuki must have reason

2. Chazal that appear to say chukim do not have reasons

What difference does it make to God whether a beast is killed by cutting the neck in front or in the back ? Surely the commandments are only intended as a means of trying man; in accordance with the verse," The word of God is a test"

Rambam interprets this to mean details of the halacha, Ramban says trying to demonstrate purpose of the mitzot for man, not to benefit g-d.

3. kashrut is kedusha, directing sexual and appetitive instincts to act thru halacha is kedusha - these 2 sections of law in Rambams book of s efer kedusha is sexual and eating differentiating factor in man is ability for mind to be over emotions - to be a free agent holiness is person being in charge over instincts

2 kinds of prohibitions - cant have at all and situations

this way always acts from txelem elokim this way man is totally free being - acts from chachmah g-d is free being -

why period chosen must have a physical phenomenon for halacha to work with like with tefillin mezzuzah tzitizit

ספר משלי פרק ג (יז) דְּרָכֶיהָ דַרְכֵי נֹעַם וְכָל נְתִיבוֹתֶיהָ שָׁלוֹם

4. kashrut worked out so most domesticated animals - chicken, cows, goats etc. are kosher

5. Ramban - the reason for birds that are forbideen is because they can produce bad traits in one who eats it

5b. some say forbidden foods are metamtem halev

6. an optional study of the koteret Harambam on Macalot asurot and the class of Rabbi Chait on philosophy of the different categories of kashrut || 1. locating relevant sources || Rambam Guide for the Perplexed - Section 3 Chapters 25, 26, 27, 28, 35, 48

can be viewed in worksheet below



ספר ויקרא פרק יא

(מד( כִּי אֲנִי יְדֹוָד אֱלֹהֵיכֶם וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדשִׁים כִּי קָדוֹשׁ אָנִי וְלֹא תְטַמְּאוּ אֶת נַפְשֹׁתֵיכֶם בְּכָל הַשֶּׁרֶץ הָרֹמֵשׂ עַל הָאָרֶץ:

(מה( כִּי אֲנִי יְדֹוָד הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיֹת לָכֶם לֵאלֹהִים וִהְיִיתֶם קְדשִׁים כִּי קָדוֹשׁ אָנִי:

רמב"ן על דברים פרק כב פסוק ו בעבור שלא נתאכזר ואמר הרב ואל תשיב עלי ממאמר החכמים (ברכות לג:) האומר על קן צפור יגיעו רחמיך, כי זו אחת משתי סברות, סברת מי שיראה כי אין טעם למצות אלא חפץ הבורא, ואנחנו מחזיקים בסברא השניה שיהיה בכל המצות טעם והוקשה עליו עוד מה שמצא בב"ר (מד א) וכי מה איכפת לו להקב"ה בין שוחט מן הצואר לשוחט מן העורף, הא לא נתנו המצות אלא לצרף בהם את הבריות שנאמר (משלי ל ה) כל אמרת אלוה צרופה:  וזה הענין שגזר הרב במצות שיש להם טעם, מבואר הוא מאד כי בכל אחד טעם ותועלת ותקון לאדם, מלבד שכרן מאת המצוה בהן יתברך וכבר ארז"ל (סנהדרין כא:) מפני מה לא נתגלו טעמי תורה וכו', ודרשו (פסחים קיט) ולמכסה עתיק, זה המגלה דברים שכסה עתיק יומין ומאי ניהו טעמי תורה וכבר דרשו בפרה אדומה (במדב"ר יט ג ד), שאמר שלמה על הכל עמדתי, ופרשה של פרה אדומה חקרתי ושאלתי ופשפשתי, אמרתי אחכמה והיא רחוקה ממני (קהלת ז כג), ואמר ר' יוסי בר' חנינא אמר לו הקב"ה למשה לך אני מגלה טעם פרה אדומה אבל לאחרים חקה, דכתיב (זכריה יד ו) והיה ביום ההוא לא יהיה אור יקרות וקפאון, יקפאון כתיב, דברים המכוסים מכם בעולם הזה עתידין להיות צפויים לעולם הבא, כהדין סמיא דצפי, דכתיב (ישעיה מב טז) והולכתי עורים בדרך לא ידעו, וכתיב (שם) אלה הדברים עשיתים ולא עזבתים, שכבר עשיתים לר' עקיבא הנה בארו שאין מניעות טעמי תורה ממנו אלא עורון בשכלנו, ושכבר נתגלה טעם החמורה שבהם לחכמי ישראל, וכאלה רבות בדבריהם, ובתורה ובמקרא דברים רבים מודיעין כן, והרב הזכיר מהן: אבל אלו ההגדות אשר נתקשו על הרב, כפי דעתי ענין אחר להם, שרצו לומר שאין התועלת במצות להקב"ה בעצמו יתעלה, אבל התועלת באדם עצמו למנוע ממנו נזק או אמונה רעה או מדה מגונה, או לזכור הנסים ונפלאות הבורא יתברך ולדעת את השם וזהו "לצרף בהן", שיהיו ככסף צרוף, כי הצורף הכסף אין מעשהו בלא טעם, אבל להוציא ממנו כל סיג, וכן המצות להוציא מלבנו כל אמונה רעה ולהודיענו האמת ולזוכרו תמיד:  ולשון זו האגדה עצמה הוזכרה בילמדנו (תנחומא שמיני ח) בפרשת זאת החיה, וכי מה איכפת לו להקב"ה בין שוחט בהמה ואוכל או נוחר ואוכל כלום אתה מועילו או כלום אתה מזיקו, או מה איכפת לו בין אוכל טהורות או אוכל טמאות, אם חכמת חכמת לך (משלי ט יב), הא לא נתנו המצות אלא לצרף את הבריות, שנאמר (תהלים יב ז) אמרות ה' אמרות טהורות, ונאמר כל אמרת אלוה צרופה, למה, שיהא מגין עליך הנה מפורש בכאן שלא באו לומר אלא שאין התועלת אליו יתעלה שיצטרך לאורה כמחושב מן המנורה, ושיצטרך למאכל הקרבנות וריח הקטרת, כנראה מפשוטיהם ואפילו הזכר לנפלאותיו שעשה שצוה לעשות לזכר ליציאת מצרים ומעשה בראשית, אין התועלת לו, רק שנדע אנחנו האמת ונזכה בו עד שנהיה ראויים להיות מגן עלינו, כי כבודנו וספרנו בנפלאותיו מאפס ותוהו נחשבו לו: והביא ראיה מן השוחט מן הצואר והעורף לומר שכולם לנו ולא להקב"ה, לפי שלא יתכן לומר בשחיטה שיהא בה תועלת וכבוד לבורא יתברך בצואר יותר מהעורף או הניחור, אלא לנו הם להדריכנו בנתיבות הרחמים גם בעת השחיטה והביאו ראיה אחרת, או מה איכפת לו בין אוכל טהורות והם המאכלים המותרים, לאוכל טמאות והם המאכלים האסורים, שאמרה בהם התורה (ויקרא יא כח) טמאים המה לכם, ורמז שהוא להיותנו נקיי הנפש חכמים משכילי האמת ואמרם אם חכמת חכמת לך, הזכירו כי המצות המעשיות כגון שחיטת הצואר ללמדנו המדות הטובות, והמצות הגדורות במינין לזקק את נפשותינו, כמו שאמרה תורה (שם כ כה) ולא תשקצו את נפשותיכם בבהמה ובעוף ובכל אשר תרמוש האדמה אשר הבדלתי לכם לטמא, א"כ כלם לתועלתנו בלבד וזה כמו שאמר אליהוא (איוב לה ו) אם חטאת מה תפעל בו ורבו פשעיך מה תעשה לו, ואמר (שם פסוק ז) או מה מידך יקח וזה דבר מוסכם בכל דברי רבותינו:

רמב"ן על ויקרא פרק יא פסוק יג )יג) ואת אלה תשקצו מן העוף לא נאסרו מכל העופות אלא אלו הנזכרים בפרשה זו בלבד, עם מיניהם (כ)[ב]אותן שנאמר בהם למינו ולמינה, כי הכתוב לא הזכיר סימן בעוף טמא לאיסור או בטהור להיתר, אבל אמר ואת אלה תשקצו מן העוף, לא אחרים מלבד אלה וכן בשרצים המטמאים שהזכירם בפרט, אינן בדין הזה בלתי אלה הנקובים בפרשה בשמות:  ורבותינו למדו סימנים בעופות (חולין נט -), והן להכיר בהן שאין בעל אותן הסימנין מן המינין האלה האסורים והסימן הגדול בעופות היא הדריסה, שכל עוף הדורס לעולם טמא, כי התורה הרחיקתהו מפני שדמו מחומם לאכזריותו ושחור וגס, ומוליד המרירה השרופה השחרחורת, ונותן אכזריות בלב ואין בכל העולם עוף שידרוס מלבד הנזכרים בפרשה, והנה כל עוף שידרוס נדע שהוא מאלו הנזכרים ואם בידוע שאינו דורס ודאי מותר, שאין בכל האסורים עוף שאינו דורס זולתי אחד והוא פרס או עזניה, ולא חשו לו חכמים מפני שאינו מצוי בישוב (חולין סב) אלא במדברות הוא שוכן תמיד ואולי מפני שהוא שוכן בחרבות דמו נשרף ורע כדורסין ואסרתו תורה עמהם: ועוד מנו חכמים בסימנין, שאם נמצא עוף שיש לו אצבע יתרה וזפק וקורקבן נקלף בידוע שטהור הוא, כי ידוע להם שאינו דורס אבל כשיש בו שני סימנין מן השלשה הנזכרים נאסור אותו, כי העורב יש בו אצבע יתרה וקורקבן נקלף ואנו חוששין לו ולמיניו שהם כולם בעלי שני סימנין ואין צריך לומר שאם לא היה לו אלא סימן אחד מן השלשה האלו הנזכרים שנאסור אותו, כי שאר העופות האסורין כולן כך הם בסימן אחד, בלתי הנשר שאין בו אחד מכל אלו השלשה: וענין הדריסה הוא הצד ציד, שירדוף העופות ויתפשם חיים וידרסם בידיו ויאכל אותם כאשר יעשה הנץ הגס הנקרא אסטו"ר, והנץ הדק הנקרא אשפרוי"ר בלע"ז, ובערבי בוץ וזה משפט העופות באסורם והתירם על הדרך הנכון והמתחוור בגמרא, ואשר חקרנוהו ומצאנוהו כן בבדיקת העופות: והנה טעם האיסור בעופות, מפני אכזריות תולדותם, והבהמות יתכן שיהיו כן, מפני שאין בבעלי הגרה והפרסה השסועה דורס, והשאר כולם יטרופו: והנה נמצא בתולדתם שנוי מה שהזכירו חכמים (ע"ז לה:), שכל חלב הטהורים עומד וחלב הטמאים כולם איננו נקפא ולא יתגבן לעולם, והנה הם משונים, ויתכן מזה שיזיקו באיברי הזרע, ויהיה הזרע המתאסף מן הלחה שבהם קרה ולחה ולא תוליד כלל, או לא תוליד בטוב ונכון, מלבד שיש במותרים טובה ידועה בדרך הרפואות וראיתי בקצת ספרי הנסיונות, שחלב ה

ספר חתם סופר על מסכת כתובות דף ק/ב ונ"ל בשלמא אכילת איסור אע"ג דבאונס הוה ופטור מעונש מ"מ מטמטם הלב כמבואר ברמ"א יו"ד סס"י פ"א

רמב"ם יד החזקה - הלכות מאכלות אסורות הקדמה הלכות מאכלות אסורות יש בכללן שמונה ועשרים מצות ארבע מצות עשה וארבע ועשרים מצות לא תעשה וזה הוא פרטן:  (א) לבדוק בסימני בהמה וחיה להבדיל בין טמאה לטהורה (ב) לבדוק בסימני העוף להבדיל בין הטמא לטהור (ג) לבדוק בסימני חגבים להבדיל בין טמא לטהור (ד) לבדוק בסימני דגים להבדיל בין טמא לטהור (ה) שלא לאכול בהמה וחיה טמאה (ו) שלא לאכול עוף טמא (ז) שלא לאכול דגים טמאים (ח) שלא לאכול שרץ העוף (ט) שלא לאכול שרץ הארץ (י) שלא לאכול רמש הארץ (יא) שלא לאכול תולעת הפירות כשתצא לאויר (יב) שלא לאכול שרץ המים (יג) שלא לאכול נבילה (יד) שלא ליהנות בשור הנסקל (טו) שלא לאכול טרפה (טז) שלא לאכול אבר מן החי (יז) שלא לאכול דם (יח) שלא לאכול חלב בהמה טהורה (יט) שלא לאכול גיד הנשה (כ) שלא לאכול בשר בחלב (כא) שלא לבשלו (כב) שלא לאכול לחם תבואה חדשה (כג) שלא לאכול קלי מן החדש (כד) שלא לאכול כרמל מן החדש (כה) שלא לאכול ערלה (כו) שלא לאכול כלאי הכרם (כז) שלא לאכול טבל (כח) שלא לשתות יין נסך וביאור מצות אלו בפרקים אלו: || media type="file" key="HL-212 Rambam - Koteres of Ma'acholos Assuros.mp3" width="240" height="20" ||   || ביטול ||  || 1. Does Bitul affect our understanding of the philosophy of kahrut?
 * unit 3

2. Should the halachas of taam, and bitul be updated in light of modern science || Students will learn the meaning and concepts behind the following terms

A. ביטול

B. תערובות

C. טעם

טעם כעיקר

D. יבש ביבש and לח בלח

E. מין במינוֹ מין בשאינו מינו

F.. בטל ברוב

G. בטל בששים

H. When the combinations above are batul from the Torah,and when they are batul rabinically

I. The issue of whether one can eat all three pieces in a yavesh byavesh, and the conceptual basis of the argument - is bittul nullification of issur, or just you can assume what you are eating came from the majority

J. אפשר לסוחטו אסור

or אפשר לסוחטו מותר

K. חתיכה נעשית נבילה

L. אין מבטלין איסור לכתחילה

M. The psak for Ashkenazim that all issurim are naasis neveilah, and sefardim that only by meat and milk, and the conceptual difference between milk/meat and other prohibitions

N. items that are not batel, especially חתיכה ראויה להתכבד

2. Bittul of yavesh byavesh poses problem for theory that non-kosher items are spiritually bad for you which is y they are forbidden - possible answer - in minmal quantity not a problem

3. kashrut given over to rabbis to determine - it is the halachic reality that is important - not the physical reality

4.  שולחן ערוך יורה דעה

is where kashrut law found

5. Rav Yosef Karo is he shulchan aruch proper, the Ashkenazim follow the rama || 1. using a shuchan aruch to study a halacha || 1.Laws of Kashrut Textbook Artscoll Rabbi Forst Chapter 2

2. Shulchan Aruch Yoreh Deah 109

שו"ע יורה דעה - סימן קט סימן קט - דין יבש ביבש שנתערב:  )א) חתיכה שאינה ראויה להתכבד שנתערבה באחרות מין במינו יבש ביבש, (דהיינו שאין נבלל, והאיסור עומד בעצמו אלא שנתערב ואינו מכירו) (ב"י בשם תשובת הרשב"א והרמב"ן וסה"ת) חד בתרי, בטיל, ומותר לאכלן אדם אחד, כל אחת בפני עצמה. אבל לא יאכל שלשתם יחד. ויש מי שאוסר לאכלם אדם אחד א', אפילו זה אחר זה: הגה - וכן יש לנהוג לכתחלה. ויש מחמירין להשליך אחד או ליתן לא"י (הגהות ש"ד בשם מוהר"ם ורש"י בע"ז דף ע"ד ע"א). ואינו אלא חומרא בעלמא. וכל זה כשנתערב במינו, אבל שלא במינו ואינו מכירו, אפילו יבש ביבש צריך ששים (טור בשם בעל התרומה ועוד הרבה פוסקים). ואין חילוק בכל זה בין אם האיסור מדרבנן או מדאורייתא (בית יוסף בשם הפוסקים דלא כהגהת ש"ד). וע"ל סימן קכ"ב אם נתערבו כלים ביחד: || 1. Teacher created worksheets and audio review



media type="file" key="bittul review kashrut 2012 fall audio.mp3" width="240" height="20"

|| Teacher Generated Tests

|| Using the same oven for meat and dairy ||  ||   || Taught through group project method
 * unit 4

CONTENT

A. List and define the issues involved in the topic. 20

B. Research, list and explain the halachic principles that govern the issues 40

C. Based on the interaction between the issues and the principles, establish guidelines for using the same oven for ovens or sinks. 50

D. Include 2 primary sources such as the

מחבר, the רמא, the שך or the ט''ז in your product. 15

E. Write an appropriate test for the topic that examines the issues, principles and guidelines 35

F. Present and teach the content of your project to the other students. Materials - 30 Presentation - 30

2. StarK, Kafk, OU, OK, CRC, Kashrut.com

are good sources for topic such as this . 3 three major issues A smell b. steam c. contact

4. Regarding reicah lav milsa bedieved and permitted echatchila when 1 item covered so a challah cooked with chicken in oven uncovered shud not tbe eaten with milk if one has other challah, no other challah one cud use it

b. reichah is a separate quality, steam is actual substance of the issur

5. contact -, no transfer of taste from vessel to vessel and this is why we double wrap

6. for condensation we may be able to assume shishim

7. basic procedure for 1 oven, pick it as dairy or meat for uncovered use

and then use the other covered unless you are sure which has no steam and racks are clean || 1.using technology or other methods to make presentation

2. writing a test

3. collaboration

4. researching and then synthesizing from many sources

5. using appropriate internet sources to research halacha

6. using primary source from shulchan aruch || 1. 1.Laws of Kashrut Textbook Artscoll Rabbi Forst 221-226

2. StarK, OU, KafK, CRC, OK, Kashrut.com || [|Kashrut for ovens]

media type="file" key="one oven and one sink review.mp3" width="240" height="20" ||  || Using the same sink for meat and dairy ||  ||   || Taught through group project method
 * unit 5

CONTENT

A. List and define the issues involved in the topic. 20

B. Research, list and explain the halachic principles that govern the issues 40

C. Based on the interaction between the issues and the principles, establish guidelines for using the same oven for ovens or sinks. 50

D. Include 2 primary sources such as the

מחבר, the רמא, the שך or the ט''ז in your product. 15

E. Write an appropriate test for the topic that examines the issues, principles and guidelines 35

F. Present and teach the content of your project to the other students. Materials - 30 Presentation - 30

2. StarK, Kafk, OU, OK, CRC, Kashrut.com

are good sources for topic such as this

3. Issues yad soledes water can cause taste of meat and milk to get one into the other

a method of determining not yad soledes is if one can leave hand in water for sustained time

4. Iruy Keli Rishon is what comes out of sink

5. Iruy only penetrates kidei kelipa

6. Nosen taam lifgam cant forbid

in sink either through 24 hours passing or presence of soap

7. Nat Bar Nat will allow one to wash pareve dishes in meat or dairy sinks that are clean

8. acc, to Rama iruy cant be mavlia taste from a food it falls onto into a dish - to rama one may simultaneously wash dairy and meat in sinks

9. the Shach disagrees

10. The Shach is a major commentator/posek who can not be ignored

11. basin method - separate basins for meat and dairy best because iruy cant go in more than kidei kelipa - better to have basin on rack to keep out of collecting water

12, Reb Moshe only requires separate racks, not basins || 1.using technology or other methods to make presentation

2. writing a test

3. collaboration

4. researching and then synthesizing from many sources

5. using appropriate internet sources to research halacha

6. using primary source from shulchan aruch || 1. 1.Laws of Kashrut Textbook Artscoll Rabbi Forst 245-253

2. StarK, OU, KafK, CRC, OK, Kashrut.com

3. Rama -Chapter 95 paragraph 3 and the Shach 20 ||

media type="file" key="one oven and one sink review.mp3" width="240" height="20" || 1. the project is assessed 2. test - ||
 * units 4, 5 supplemental

dishwashers, microwaves and koshering oven ||  ||   || 1. Reb Moshe allows use of 1 dishwasher for meat and milk if separate racks, otherwise not

2. Microwaves huge problem of steam and dirt, kashrut agencies dispute if one can use one for both

if one does, one needs separate glass trays to put plates on and must be covered well when it is not the type one uses uncovered

better to have separate microwaves

3. kasher an oven by cleaning well and turning up for an hour

4. self cleaning oven run clean cycle and it is kashered ||  ||

Precautionary measures A. not eat meat or milk at same table B. waiting 6 hours after meat to eat milk ||  ||   || 1. One may not eat chicken or meat with dairy by him at the table
 * unit 6

2. If dairy not in reach on the table, okay

3. 2 acquaintances may not eat milk and meat together at same table

4. if they don't like or know each other okay

5. Pores Mappah oaky or putting up a reminder

6. does not apply to eating next to a prohibited item

7. waiting 6 hours after eating milk The gemara said I woulod eat cheese int he next meal

Debate what this means, Rambam - a time span that separates between meals - 6 hours, on account of meat in the teeth Tosafos - literally the next meal which is where one hour comes from.

Rashi - 6 hours on account of fat sticking to the palate

8.We are strict and follow all opinions so that A. chew meat and did not swallow must wait B. Remove meat in teeth after 6 hours B. but tasting with tongue one can eat dairy after

9. Sick one may eat dairy after meat if needed after kinuach and hadacha - but not sefardim

10. Kids infants - no waiting

3+ wait 1 hour

6+ wait 6

11. some wait only 5.5 hours and I read that Reb Chaim based it on Rambam who says like 6 hours.

12. After eating dairy one may eat meat after kinuach, hadacha, and washing hands

13. after dairy, sefardim definitely can just eat chicken with no prep actions, Ashkenazim hard cheese must wait 6 hours for all, normal cheese not clear if need kinuach and hadacha b4 eating chicken. || 1. using the shulachan aruch and the Shach || שו"ע יורה דעה - סימן פט פט - שלא לאכול גבינה אחר בשר:  )א) אכל בשר, אפילו של חיה ועוף, לא יאכל גבינה אחריו עד שישהה שש שעות. ואפילו אם שהה כשיעור, אם יש בשר בין השינים, צריך להסירו. והלועס לתינוק, צריך להמתין:  הגה - ואם מצא אחר כך בשר שבין השינים, ומסירו, צריך להדיח פיו קודם שיאכל גבינה (הר"ן פכ"ה). ויש אומרים דאין צריכין להמתין שש שעות, רק מיד אם סלק ובירך ברכת המזון, מותר על ידי קנוח והדחה (תוס' ומרדכי פכ"ה והגהות אשיר"י והג"ה מיימוני פ"ט דמ"א וראבי"ה). והמנהג הפשוט במדינות אלו, להמתין אחר אכילת הבשר שעה אחת, ואוכלין אחר כך גבינה. מיהו צריכים לברך גם כן ברכת המזון אחר הבשר (ע"פ הארוך והגהות ש"ד), דאז הוי כסעודה אחרת, דמותר לאכול לדברי המקילין. אבל בלא ברכת המזון, לא מהני המתנת שעה. ואין חילוק אם המתין השעה קודם ברכת המזון, או אחר כך (ד"ע ממהרא"י ולאפוקי או"ה). ואם מצא בשר בין שיניו, אחר השעה, צריך לנקרו ולהסירו. ויש אומרים דאין לברך ברכת המזון על מנת לאכול גבינה (ארוך בשם מהר"ח), אבל אין נזהרין בזה. ויש מדקדקים להמתין שש שעות אחר אכילת בשר לגבינה, וכן נכון לעשות: )ב) אכל גבינה, מותר לאכול אחריו בשר, מיד, ובלבד שיעיין ידיו שלא יהא שום דבר מהגבינה נדבק בהם. ואם היה בלילה, שאינו יכול לעיין אותם היטב, צריך לרחצם. וצריך לקנח פיו ולהדיחו. והקינוח הוא שילעוס פת ויקנח בו פיו יפה, וכן בכל דבר שירצה, חוץ מקימחא ותמרי וירקא, לפי שהם נדבקים בחניכים (פי' מקום למעלה מבית הבליעה קרוב לשינים) ואין מקנחים יפה. ואחר כך ידיח פיו במים או ביין. במה דברים אמורים, בבשר בהמה וחיה. אבל אם בא לאכול בשר עוף, אחר גבינה, אינו צריך לא קינוח ולא נטילה: הגה - ויש מחמירין אפילו בבשר אחר גבינה (מרדכי בשם מהר"ם וב"י בא"ח סעיף קע"ג), וכן נוהגין שכל שהגבינה קשה אין אוכלין אחריה אפילו בשר עוף, כמו בגבינה אחר בשר. (וכן הוא בזוהר). ויש מקילין. ואין למחות, רק שיעשו קנוח והדחה ונטילת ידים. מיהו טוב להחמיר  and the Shach - 9

1. 1.Laws of Kashrut Textbook Artscoll Rabbi Forst Chapter 8 || ||  test || בישול עכום ||  ||   || A. בישול עכום is Rabbinical prohibition
 * unit 7

B. 2 possible reasons behind the prohibition of בישול עכו''ם 1. to discourage socialization that cud lead to intermarriage 2. perhaps non-kosher get mixed in

Pischey Teshuva says difference is if applies to Jews who do not keep kosher

C. Only applies to 1. food wud be served at kings table 2. food was not edible if not cooked

D. if Jew does part of process - not bshul akkum - may just light the fire

E. Pilot light - rama okay but not acceptred

F. Sefardi - not enough for Jew to light the fire.

G. Cooked In jews home by maid better not to rely, at least don't do it for guests

H. argument if it forbids the vessels

I. Reb Moshe - does not apply to automated factory items like tuna

J. applies to homemaker gentile bread but not to gentile baker bread. || 1. locating valid internet articles || Shulachan ASruch - Yoreh Deah 113

Journal of Halacha and Contemporary Society article on bisshul akkum

and []

and [] || Teacher generated worksheet || teacher generated test ||

 CHAPTER XXV [MAN's] actions are divided as regards their object into four classes; they are either purposeless, unimportant, in vain, or good. An action is in vain if the object which is sought by it is not obtained on account of some obstacles. Thus people frequently use the phrase" thou hast worked in vain" in reference to a person who looks out for some one and cannot find him: or who undertakes the troubles of a journey for his business without profit. Our endeavours and exertions are in vain as regards a patient that is not cured. This applies to all actions which are intended for certain purposes that are not realized. Purposeless are such actions, which serve no purpose at all. Some persons, e.g., do something with their hands whilst thinking of something else. The actions of the insane and confused are of this kind.- Unimportant are such actions by which a trivial object is sought, an object that is not necessary and is not of great use. This is the case when a person dances without seeking to benefit his digestion by that exercise, or performs certain actions for the purpose of causing laughter. Such actions are certainly mere pastimes. Whether an action belongs to this class or not depends on the intention of those who perform it, and on the degree of their perfection. For many things are necessary or very useful in the opinion of one person and superfluous in the opinion of another. E.g., bodily exercise, in its different kinds, is necessary for the proper preservation of health in the opinion of him who understands the science of medicine; writing is considered as very useful by scholars. When people take exercise by playing with the ball, wrestling, stretching out the hands or keeping back the breathing, or do certain things as preparation for writing, shape the pen and get the paper ready, such actions are mere pastimes in the eyes of the ignorant, but the wise do not consider them as unimportant. Useful are such actions as serve a proper purpose: being either necessary or useful for the purpose which is to be attained. This division [of man's actions] is, as I believe, not open to any objection. For every action is either intended for a certain purpose or is not intended; and if intended for a certain purpose, that purpose may be important or unimportant, is sometimes attained and sometimes missed. This division is therefore complete. After having explained this division, I contend that no intelligent person can assume that any of the actions of God can be in vain, purposeless, or unimportant. According to our view and the view of all that follow the Law of Moses, all actions of God are" exceedingly good." Thus Scripture says," And God saw everything that he had made, and behold, it was very good" (Gen. i. 31). And that which God made for a certain thing is necessary or [at least) very useful for the existence of that thing. Thus food is necessary for the existence of living beings: the possession of eyes is very useful to man during his life, although food only serves to sustain living beings a certain time, and the senses are only intended to procure to animals the advantages of sensation. The philosophers likewise assume that in Nature there is nothing in vain, so that everything that is not the product of human industry serves a certain purpose, which may be known or unknown to us. There are thinkers that assume that God does not create one thing for the sake of another, that existing things are not to each other in the relation of cause and effect; that they are all the direct result of the Will of God, and do not serve any purpose. According to this opinion we cannot ask why has He made this and not that; for He does what pleases Him, without following a fixed system. Those who defend this theory must consider the actions of God as purposeless, and even as inferior to purposeless actions: for when we perform purposeless actions, our attention is engaged by other things and we do not know what we are doing; but God, according to these theorists, knows what He is doing, and knowingly does it for no purpose or use whatever. The absurdity of assuming that some of God's actions are trivial, is apparent even at first sight, and no notice need be taken of the nonsensical idea that monkeys were created for our pastime. Such opinions originate only in man's ignorance of the nature of transient beings, and in his overlooking the principle that it was intended by the Creator to produce in its present form everything whose existence is possible; a different form was not decreed by the Divine Wisdom, and the existence [of objects of a different form] is therefore impossible, because the existence of all things depends on the decree of GoXs wisdom. Those who hold that God's works serve no purpose whatever believe that an examination of the totality of existing things compels them to adopt this theory. They ask what is the purpose of the whole Universe ? they necessarily answer, like all those who believe in the Creation, that it was created because God willed it so, and for no other purpose. The same answer they apply to all parts of the Universe, and do not admit that the hole in the uvea and the transparency of the cornea are intended for the purpose of allowing the rpiritur visus to pass and to perceive certain objects; they do not assume that these circumstances are causes for the sight; the hole in the uvea and the transparent matter over it are not there because of the sight, but because of the Will of God, although the sense of sight could have been created in a different form. There are passages in the Bible which at first sight we might understand to imply this theory. E.g.," The Lord hath done whatever he pleased" (Ps. cxxxv. 6):" His soul desired it and he made it" (job xxiii. 13):" Who will say unto thee, What doest thou ?" (Eccles. viii. 4). The meaning of these and similar verses is this: whatever God desires to do is necessarily done; there is nothing that could prevent the realization of His will. The object of His will is only that which is possible, and of the things possible only such as His wisdom decrees upon. When God desires to produce the best work, no obstacle or hindrance intervenes between Hirn and that work. This is the opinion held by all religious people, also by the philosophers; it is also our opinion. For although we believe that God created the Universe from nothing, most of our wise and learned men believe that the Creation was not the exclusive result of Ilis will; but Ilis wisdom, which we are unable to comprehend, made the actual existence of the Universe necessary. The same unchangeable wisdom found it as necessary that non-existence should precede the existence of the Universe. Our Sages frequently express this idea in the explanation of the words," He hath made everything beautiful in his time" (Eccles. iii. 11), only in order to avoid that which is objectionable, viz., the opinion that God does things without any purpose whatever. This is the belief of most of our Theologians: and in a similar manner have the Prophets expressed the idea that all parts of natural products are well arranged, in good order, connected with each other, and stand to each other in the relation of cause and effect; nothing of them is purposeless, trivial, or in vain; they are all the result of great wisdom. Comp." 0 Lord, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches" (PS. CiV. 24):" And all his works are done in truth" (ibid. 4) The Lord by wisdom hath founded the earth" (Prov. iii. 19). This idea occurs frequently; there is no necessity to believe otherwise; philosophic speculation leads to the same result; viz., that in the whole of Nature there is nothing purposeless, trivial, or unnecessary, especially in the Nature of the spheres, which are in the best condition and order, in accordance with their superior substance. Know that the difficulties which lead to confusion in the question what is the purpose of the Universe or of any of its parts, arise from two causes : firstly, man has an erroneous idea of himself, and believes that the whole world exists only for his sake; secondly, he is ignorant both about the nature of the sublunary world, and about the Creator's intention to give existence to all beings whose existence is possible, because existence is undoubtedly good. The consequences of that error and of the ignorance about the two things named, are doubts and confusion, which lead many to imagine that some of God's works are trivial, others purposeless, and others in vain. Those who adopt this absurd idea that God's actions are utterly purposeless, and refuse to consider them as the result of Ilis wisdom, are afraid they might otherwise be compelled to admit the theory of the Eternity of the Universe, and guard themselves against it by the above theory I have already told you the view which is set forth in Scripture on this question, and which it is proper to accept. It is this: it is not unreasonable to assume that the works of God, their existence and preceding non-existence, are the result of His wisdom, but we are unable to understand many of the ways of His wisdom in His works. On this principle the whole Law of Moses is based; it begins with this principle:" And God saw all that He had made, and, behold, it was very good" (Gen. i. 3 1): and it ends with this principle:" The Rock, perfect is His work" (Deut. xxxii. 4). Note it. When you examine this view and that of the philosophers, taking into consideration all preceding chapters which are connected with this subject, you will find that there is no other difference of opinion as regards any portions of the Universe, except that the philosophers believe in the Eternity of the Universe and we believe in the Creation. Note this. CHAPTER XXVI As Theologians are divided on the question whether the actions of God are the result of His wisdom, or only of His will without being intended for any purpose whatever, so they are also divided as regards the object of the commandments which God gave us. Some of them hold that the commandments have no object at all; and are only dictated by the win of God. Others are of opinion that all commandments and prohibitions are dictated by His wisdom and serve a certain aim; consequently there is a reason for each one of the precepts: they are enjoined because they are useful. All of us, the common people as well as the scholars, believe that there is a reason for every precept, although there are commandments the reason of which is unknown to us, and in which the ways of God's wisdom are incomprehensible. This view is distinctly expressed in Scripture; comp." righteous statutes and judgments" (Deut. iv. 8) the judgments of the Lord are true, and righteous altogether" (Ps. xix. to). There are commandments which are called hukkim," ordinances," like the prohibition of wearing garments of wool and linen (sha'atnez), boiling meat and milk together, and the sending of the goat [into the wilderness on the Day of Atonement]. Our Sages use in reference to them phrases like the following:" These are things which I have fully ordained for thee: and you dare not criticize them" :" Your evil inclination is turned against them" : and" non-Jews find them strange." But our Sages generally do not think that such precepts have no cause whatever, and serve no purpose; for this would lead us to assume that God's actions are purposeless. On the contrary, they hold that even these ordinances have a cause, and are certainly intended for some use, although it is not known to us; owing either to the deficiency of our knowledge or the weakness of our intellect. Consequently there is a cause for every commandment: every positive or negative precept serves a useful object; in some cases the usefulness is evident, e.g., the prohibition of murder and theft; in others the usefulness is not so evident, e.g., the prohibition of enjoying the fruit of a tree in the first three years (Lev. xix. 73), or of a vineyard in which other seeds have been growing (Deut. xxii. 9). Those commandments, whose object is generally evident, are called" judgments" (mishpatim): those whose object is not generally clear are called" ordinances" (hukkim). Thus they say [in reference to the words of Moses] : Ki lo dabar rek hu mi-kem Oit." for it is not a vain thing for you," Deut. xxxii. 74):" It is not in vain, and if it is in vain, it is only so through you." That is to say, the giving of these commandments is not a vain thing and without any useful object; and if it appears so to you in any commandment, it is owing to the deficiency in your comprehension. You certainly know the famous saying that Solomon knew the reason for all commandments except that of the" red heifer." Our Sages also said that God concealed the causes of commandments, lest people should despise them, as Solomon did in respect to three commandments, the reason for which is dearly stated. In this sense they always speak; and Scriptural texts support the idea. I have, however, found one utterance made by them in Bereshit-rabba (sect. xliv.), which might at first sight appear to imply that some commandments have no other reason but the fact that they are commanded, that no other object is intended by them, and that they do not serve any useful object I mean the following passage: What difference does it make to God whether a beast is killed by cutting the neck in front or in the back ? Surely the commandments are only intended as a means of trying man; in accordance with the verse," The word of God is a test" (lit. tried) (Ps. xviii. 31). Although this passage is very strange, and has no parallel in the writings of our Sages, I explain it, as you shall soon hear, in such a manner that I remain in accord with the meaning of their words and do not depart from the principle which we agreed upon, that the commandments serve a useful object;" for it is not a vain thing for you" :" I have not said to the seed of Jacob, seek me in vain. I the Lord speak righteousness, declare that which is right" (Isa. xlv. 19). I will now tell you what intelligent persons ought to believe in this respect; namely, that each commandment has necessarily a cause, as far as its general character is concerned, and serves a certain object; but as regards its details we hold that it has no ulterior object. Thus killing animals for the purpose of obtaining good food is certainly useful, as we intend to show (below, ch. xlviii.); that, however, the killing should not be performed by nehirah (poleaxing the animal), but by shehitah (cutting the neck), and by dividing the oesophagus and the windpipe in a certain place; these regulations and the like are nothing but tests for man's obedience. In this sense you will understand the example quoted by our Sages [that there is no difference] between killing the animal by cutting its neck in front and cutting it in the back. I give this instance only because it has been mentioned by our Sages; but in reality [there is some reason for these regulations]. For as it has become necessary to eat the flesh of animals, it was intended by the above regulations to ensure an easy death and to effect it by suitable means; whilst decapitation requires a sword or a similar instrument, the shehitah can be performed with any instrument; and in order to ensure an easy death our Sages insisted that the knife should be well sharpened. A more suitable instance can be cited from the detailed commandments concerning sacrifices. The law that sacrifices should be brought is evidently of great use, as will be shown by us (infra, chap. xlvi.): but we cannot say why one offering should be a lamb, whilst another is a ram; and why a fixed number of them should be brought. Those who trouble themselves to find a cause for any of these detailed rules, are in my eyes void of sense: they do not remove any difficulties, but rather increase them. Those who believe that these detailed rules originate in a certain cause, are as far from the truth as those who assume that the whole law is useless. You must know that Divine Wisdom demanded it -- or, if you prefer, say that circumstances made it necessary-that there should be parts [of His work] which have no certain object: and as regards the Law, it appears to be impossible that it should not include some matter of this kind. That it cannot be avoided may be seen from the following instance. You ask why must a lamb be sacrificed and not a ram ? but the same question would be asked, why a ram had been commanded instead of a lamb, so long as one particular kind is required. The same is to be said as to the question why were seven lambs sacrificed and not eight; the same question might have been asked if there were eight, ten, or twenty lambs, so long as some definite number of lambs were sacrificed. It is almost similar to the nature of a thing which can receive different forms, but actually receives one of them. We must not ask why it has this form and not another which is likewise possible, because we should have to ask the same question if instead of its actual form the thing had any of the other possible forms. Note this, and understand it. The repeated assertion of our Sages that there are reasons for all commandments, and the tradition that Solomon knew them, refer to the general purpose of the commandments, and not to the object of every detail. This being the case, I find it convenient to divide the six hundred and thirteen precepts into classes: each class will include many precepts of the same kind, or related to each other by their character. I will [first] explain the reason of each class, and show its undoubted and undisputed object, and then I shall discuss each commandment in the class, and expound its reason. Only very few will be left unexplained, the reason for which I have been unable to trace unto this day. I have also been able to comprehend in some cases even the object of many of the conditions and details as far as these can be discovered. You will hear all this later on. But in order to fully explain these reasons I must premise several chapters; in these I will discuss principles which form the basis of my theory. I will now begin these chapters.

CHAPTER XXVII THE general object of the Law is twofold: the well-being of the soul, and the well-being of the body. The well-being of the soul is promoted by correct opinions communicated to the people according to their capacity. Some of these opinions are therefore imparted in a plain form, others allegorically: because certain opinions are in their plain form too strong for the capacity of the common people. The well-being of the body is established by a proper management of the relations in which we live one to another. This we can attain in two ways: first by removing all violence from our midst: that is to say, that we do not do every one as he pleases, desires, and is able to do; but every one of us does that which contributes towards the common welfare. Secondly, by teaching every one of us such good morals as must produce a good social state. Of these two objects, the one, the well-being of the soul, or the communication of correct opinions, comes undoubtedly first in rank, but the other, the well-being of the body, the government of the state, and the establishment of the best possible relations among men, is anterior in nature and time. The latter object is required first: it is also treated [in the Law] most carefully and most minutely, because the well-being of the soul can only be obtained after that of the body has been secured. For it has already been found that man has a double perfection: the first perfection is that of the body, and the second perfection is that of the soul. The first consists in the most healthy condition of his material relations, and this is only possible when man has all his wants supplied, as they arise; if he has his food, and other things needful for his body, e.g., shelter, bath, and the like. But one man alone cannot procure all this; it is impossible for a single man to obtain this comfort; it is only possible in society, since man, as is well known, is by nature social. The second perfection of man consists in his becoming an actually intelligent being; i.e., he knows about the things in existence all that a person perfectly developed is capable of knowing. This second perfection certainly does not include any action or good conduct, but only knowledge, which is arrived at by speculation, or established by research. It is clear that the second and superior kind of perfection can only be attained when the first perfection has been acquired: for a person that is suffering from great hunger, thirst, heat, or cold, cannot grasp an idea even if communicated by others, much less can he arrive at it by his own reasoning. But when a person is in possession of the first perfection, then he may possibly acquire the second perfection, which is undoubtedly of a superior kind, and is alone the source of eternal life. The true Law, which as we said is one, and beside which there is no other Law, viz., the Law of our teacher Moses, has for its purpose to give us the twofold perfection. It aims first at the establishment of good mutual relations among men by removing injustice and creating the noblest feelings. In this way the people in every land are enabled to stay and continue in one condition, and every one can acquire his first perfection. Secondly, it seeks to train us in faith, and to impart correct and true opinions when the intellect is sufficiently developed. Scripture clearly mentions the twofold perfection, and tells us that its acquisition is the object of all the divine commandments. Comp." And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive as it is this day" (Dent. vi. 24). Here the second perfection is first mentioned because it is of greater importance, being, as we have shown, the ultimate aim of man's existence. This perfection is expressed in the phrase," for our good always." You know the interpretation of our Sages," ' that it may be well with thee' (ibid. xxii. 7), namely, in the world that is all good, 'and that thou mayest prolong thy days' (ibid.), i.e., in the world that is all eternal." In the same sense I explain the words," for our good always," to mean that we may come into the world that is all good and eternal, where we may live permanently; and the words," that he might preserve us alive as it is this day," I explain as referring to our first and temporal existence, to that of our body, which cannot be in a perfect and good condition except by the co-operation of society, as has been shown by us. CHAPTER XXVIII IT is necessary to bear in mind that Scripture only teaches the chief points of those true principles which lead to the true perfection of man, and only demands in general terms faith in them. Thus Scripture teaches the Existence, the Unity, the Omniscience, the Omnipotence, the Win, and the Eternity of God. All this is given in the form of final results, but they cannot be understood fully and accurately except after the acquisition of many kinds of knowledge. Scripture further demands belief in certain truths, the belief in which is indispensable in regulating our social relations: such is the belief that God is angry with those who disobey Him, for it leads us to the fear and dread of disobedience [to the will of God]. There are other truths in reference to the whole of the Universe which form the substance of the various and many kinds of speculative sciences, and afford the means of verifying the above-mentioned principles as their final result. But Scripture does not so distinctly prescribe the belief in them as it does in the first case; it is implied in the commandment," to love the Lord" (Deut. xi. 13). It may be inferred from the words," And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might" (ibid. vi. 5), what stress is laid on this commandment to love God. We have already shown in the Mishneh-torah (res. ha-torah ii. 2) that this love is only possible when we comprehend the real nature of things, and understand the divine wisdom displayed therein. We have likewise mentioned there what our Sages remark on this subject. The result of all these preliminary remarks is this : The reason of a commandment, whether positive or negative, is clear, and its usefulness evident, if it directly tends to remove injustice, or to teach good conduct that furthers the well-being of society, or to impart a truth which ought to be believed either on its own merit or as being indispensable for facilitating the removal of injustice or the teaching of good morals. There is no occasion to ask for the object of such commandments: for no one can, e.g., be in doubt as to the reason why we have been commanded to believe that God is one: why we are forbidden to murder, to steal, and to take vengeance, or to retaliate, or why we are commanded to love one another. But there are precepts concerning which people are in doubt, and of divided opinions, some believing that they are mere commands, and serve no purpose whatever, whilst others believe that they serve a certain purpose, which, however, is unknown to man. Such are those precepts which in their literal meaning do not seem to further any of the three above-named results : to impart some truth, to teach some moral, or to remove injustice. They do not seem to have any influence upon the well-being of the soul by imparting any truth, or upon the well-being of the body by suggesting such ways and rules as are useful in the government of a state, or in the management of a household. Such are the prohibitions of wearing garments containing wool and linen; of sowing divers seeds, or of boiling meat and milk together; the commandment of covering the blood [of slaughtered beasts and birds], the ceremony of breaking the neck of a calf [in case of a person being found slain, and the murderer being unknown]; the law concerning the first-born of an ass, and the like. I am prepared to tell you my explanation of all these commandments, and to assign for them a true reason supported by proof, with the exception of some minor rules, and of a few commandments, as I have mentioned above. I will show that all these and similar laws must have some bearing upon one of the following three things, viz., the regulation of our opinions, or the improvement of our social relations, which implies two things, the removal of injustice, and the teaching of good morals. Consider what we said of the opinions [implied in the laws]; in some cases the law contains a truth which is itself the only object of that law, as e.g., the truth of the Unity, Eternity, and Incorporeality of God; in other cases, that truth is only the means of securing the removal of injustice, or the acquisition of good morals; such is the belief that God is angry with those who oppress their fellow-men, as it is said," Mine anger will be kindled, and I will slay," etc. (Exod. xxii. 23); or the belief that God hears the crying of the oppressed and vexed, to deliver them out of the hands of the oppressor and tyrant, as it is written," And it shall come to pass, when he will cry unto me, that I will hear, for I am gracious (Exod. xxii. 25).

CHAPTER XXXV IN accordance with this intention I find it convenient to divide all precepts into fourteen classes. The first class comprises those precepts which form fundamental principles, such as we have enumerated in Hilkot yesode ha-torah. Repentance and fasts belong also to this class, as will be shown. The second class comprises the precepts which are connected with the prohibition of idolatry, and which have been described by us in Hilkot a'bodah-zarah. The laws concerning garments of linen and wool, concerning the fruit of trees in the first three years after they have been planted, and concerning divers seeds in a vineyard, are likewise contained in this class. The object of these precepts is to establish certain true principles and to perpetuate them among the people. The third class is formed by commandments which are connected with the improvement of the moral condition [of mankind]; these are mentioned in Hilket de'ot. It is known that by a good moral state those social relations, which are indispensable for the well-being of mankind, are brought to perfection. The fourth class includes precepts relating to charity, loans, gifts, and the like, e.g., the rules respecting" valuations," (scil., of things devoted to sacred purposes, Lev. xxvii. 1-27);" things devoted" (ibid. ver. 28); laws concerning loans and servants, and all the laws enumerated in the section Zera'im, except the rules of" mixtures" and" the fruit of trees in the first three years." The object of these precepts is dear; their benefit concerns an people by turns; for he who is rich to-day may one day be poor -- either he himself or his descendants; and he who is now poor, he himself or his son may be rich to-morrow. The fifth class contains those precepts which relate to the prevention of wrong and violence; they are included in our book in the section Nezikin. Their beneficial character is evident. The sixth class is formed of precepts respecting fines, e.g., the laws on theft and robbery, on false witnesses, and most of the laws contained in the section Sholetim belong to this class. Their benefit is apparent; for if sinners and robbers were not punished, injury would not be prevented at all: and persons scheming evil would not become rarer. They are wrong who suppose that it would be an act of mercy to abandon the laws of compensation for injuries: on the contrary, it would be perfect cruelty and injury to the social state of the country. It is an act of mercy that God commanded" judges and officers thou shalt appoint to thee in all thy gates" (Dent. xvi. 118). The seventh class comprises those laws which regulate the business transactions of men with each other; e.g., laws about loans, hire, trust, buying, selling, and the like; the rules about inheritance belong to this class. We have described these precepts in the sections Kinyan and Mishpatim. The object of these precepts is evident, for monetary transactions are necessary for the peoples of all countries, and it is impossible to have these transactions without a proper standard of equity and without useful regulations. The eighth class includes those precepts which relate to certain days, as Sabbaths and holydays: they are enumerated in the section Zentannim. The Law states dearly the reason and object of each of these precepts: they are to serve as a means for establishing a certain principle among us, or securing bodily recreation, or effecting both things at the same time, as will be shown by me. The ninth class comprises the general laws concerning religious rites and ceremonies, e.g., laws concerning prayers, the reading of Shema', and the other rules given in the section Jhabah, with the exception of the law concerning circumcision. The object of these laws is apparent; they all prescribe actions which firmly establish the love of God in our minds, as also the right belief concerning Him and His attributes. The tenth class is formed of precepts which relate to the Sanctuary, its vessels, and its ministers: they are contained in the section 'Abodah. The object of these precepts has already been mentioned by us (supra, chap. xxxii.). The eleventh class includes those precepts which relate to Sacrifices. Most of these laws we have mentioned in the sections 'Abodah and Korbanot. We have already shown the general use of the sacrificial laws, and their necessity in ancient time. The twelfth class comprises the laws concerning things unclean and dean. The general object of these laws is, as will be explained by me, to discourage people from [frequently] entering the Sanctuary; in order that their minds be impressed with the greatness of the Sanctuary, and approach it with respect and reverence. The thirteenth class includes the precepts concerning forbidden food and the like; we have given them in Hilkot maakalot asurot; the laws about vows and temperance belong also to this class. The object of all these laws is to restrain the growth of desire, the indulgence in seeking that which is pleasant, and the disposition to consider the appetite for eating and drinking as the end [of man's existence]. We have explained this in our Commentary on the Mishnah, in the Introduction (chap. iv.) to The Sayings of the Fathers. The fourteenth class comprises the precepts concerning forbidden sexual intercourse; they are given in the section Nashim and Hilkot issure-biah. The laws concerning the intermixture of cattle belong to this class. The object of these precepts is likewise to diminish sexual intercourse, to restrain as much as possible indulgence in lust, and [to teach.] that this enjoyment is not, as foolish people think, the final cause of man's existence. We have explained this in our Commentary on The Sayings of the Fathers (Introd., chap. viii.). The laws about circumcision belong to this class. As is well known, the precepts are also divided into two classes, viz., precepts concerning the relation between man and God, and precepts concerning the relation between man and man. Of the classes into which we divide the precepts and which we have enumerated, the fifth, sixth, and seventh, and part of the third, include laws concerning the relation of man to man. The other classes contain the laws about the relation of man to God, i.e., positive or negative precepts, which tend to improve the moral or intellectual condition of mankind, or to regulate such of each man's actions which [directly] only concern him and lead him to perfection. For these are called laws concerning man's relation to God, although in reality they lead to results which concern also his fellow-men; because these results become only apparent after a long series of intermediate links, and from a general point of view; whilst directly these laws are not intended to prevent man from injuring his fellow-man. Note this. Having described the laws of these classes, 1 will now again consider the precepts of each class, and explain the reason and use of those which are believed to be useless or unreasonable, with the exception of a few, the object of which I have not yet comprehended.

CHAPTER XLVIII THE precepts of the thirteenth class are those which we have enumerated in the" Laws concerning forbidden food" (Hilkot maakalot asurot)," Laws concerning killing animals for food" (Hilkot shehitah), and" Laws concerning vows and Nazaritism" (Hilkot nedarim u-nezirot). We have fully and very explicitly discussed the object of this class in this treatise, and in our Commentary on the Sayings of the Fathers. We will here add a few remarks in reviewing the single commandments which are mentioned there. I maintain that the food which is forbidden by the Law is unwholesome. There is nothing among the forbidden kinds of food whose injurious character is doubted, except pork (Lev. id. 7), and fat (ibid. vii. 23). But also in these cases the doubt is not justified. For pork contains more moisture than necessary [for human food], and too much of superfluous matter. The principal reason why the Law forbids swine's flesh is to be found in the circumstance that its habits and its food are very dirty and loathsome. It has already been pointed out how emphatically the Law enjoins the removal of the sight of loathsome objects, even in the field and in the camp; how much more objectionable is such a sight in towns. But if it were allowed to eat swine's flesh, the streets and houses would be more dirty than any cesspool, as may be seen at present in the country of the Franks. A saying of our Sages declares:" The mouth of a swine is as dirty as dung itself" (B.T. Ber. 25a). The fat of the intestines makes us full, interrupts our digestion, and produces cold and thick blood; it is more fit for fuel [than for human food]. Blood (Lev. xvii. 12), and nebelah, i.e., the flesh of an animal that died of itself (Deut. xiv. 21), are indigestible, and injurious as food: Trejah, an animal in a diseased state (Exod. xxii. 30), is on the way of becoming a nebelah. The characteristics given in the Law (Lev. xi., and Dent. xiv.) of the permitted animals, viz., chewing the cud and divided hoofs for cattle, and fins and scales for fish, are in themselves neither the cause of the permission when they are present, nor of the prohibition when they are absent; but merely signs by which the recommended species of animals can be discerned from those that are forbidden. The reason why the sinew that shrank is prohibited is stated in the Law (Gen. xxxii. 33). It is prohibited to cut off a limb of a living animal and eat it, because such act would produce cruelty, and develop it: besides, the heathen kings used to do it: it was also a kind of idolatrous worship to cut off a certain limb of a living animal and to eat it. Meat boiled in milk is undoubtedly gross food, and makes overfull; but I think that most probably it is also prohibited because it is somehow connected with idolatry, forming perhaps part of the service. or being used on some festival of the heathen. I find a support for this view in the circumstance that the Law mentions the prohibition twice after the commandment given concerning the festivals" Three times in the year all thy males shall appear before the Lord God" (Exod. xxiii. 17, and xxxiv. 73), as if to say," When you come before me on your festivals, do not seethe your food in the manner as the heathen used to do." This I consider as the best reason for the prohibition: but as far as I have seen the books on Sabean rites, nothing is mentioned of this custom. The commandment concerning the killing of animals is necessary, because the natural food of man consists of vegetables and of the flesh of animals: the best meat is that of animals permitted to be used as food. No doctor has any doubts about this. Since, therefore, the desire of procuring good food necessitates the slaying of animals, the Law enjoins that the death of the animal should be the easiest. It is not allowed to torment the animal by cutting the throat in a clumsy manner, by poleaxing, or by cutting off a limb whilst the animal is alive. It is also prohibited to kill an animal with its young on the same day (Lev. xxii. 28), in order that people should be restrained and prevented from killing the two together in such a manner that the young is slain in the sight of the mother; for the pain of the animals under such circumstances is very great. There is no difference in this case between the pain of man and the pain of other living beings, since the love and tenderness of the mother for her young ones is not produced by reasoning, but by imagination, and this faculty exists not only in man but in most living beings. This law applies only to ox and lamb, because of the domestic animals used as food these alone are permitted to us, and in these cases the mother recognises her young. The same reason applies to the law which enjoins that we should let the mother fly away when we take the young. The eggs over which the bird sits, and the young that are in need of their mother, are generally unfit for food, and when the mother is sent away she does not see the taking of her young ones, and does not feel any pain. In most cases, however, this commandment will cause man to leave the whole nest untouched, because [the young or the eggs], which he is allowed to take, are, as a rule, unfit for food. If the Law provides that such grief should not be caused to cattle or birch, how much more careful must we be that we should not cause grief to our fellowmen. When in the Talmud (Ber. p. 33b) those are blamed who use in their prayer the phrase," Thy mercy extendeth to young birds," it is the expression of the one of the two opinions mentioned by us, namely, that the precepts of the Law have no other reason but the Divine will. We follow the other opinion. The reason why we cover the blood when we kill animals, and why we do it only when we kill dean beasts and clean birds, has already been explained by us (supra, chap. xlvi., p. 362). In addition to the things prohibited by the Law, we are also commanded to observe the prohibitions enjoined by our own vows (Num. xxx.). If we say, This bread or this meat is forbidden for us, we are not allowed to partake of that food. The object of that precept is to train us in temperance, that we should be able to control our appetites for eating and drinking. Our Sages say accordingly," Vows are a fence for abstinence." As women are easily provoked to anger, owing to their greater excitability and the weakness of their mind, their oaths, if entirely under their own control, would cause great grief, quarrel, and disorder in the family; one kind of food would be allowed for the husband, and forbidden for the wife: another kind forbidden for the daughter, and allowed for the mother. Therefore the Law gives the father of the family control over the vows of those dependent on him. A woman that is independent, and not under the authority of a chief of the family, is, as regards vows, subject to the same laws as men; I mean a woman that has no husband, or that has no father, or that is of age, i.e., twelve years and six months. The object of Nazaritism (Num. vi.) is obvious. It keeps away from wine that has ruined people in ardent and modern times." Many strong men have been slain by it" (Prov. xxvii. 26)." But they also have erred through wine. . . . the priest and the prophet" (Isa. xxviii. 7). In the law about the Nazarite we notice even the prohibition," he shall eat nothing that is made of the vine tree" (Num. vi. 4), as an additional precaution, implying the lesson that man must take of wine only as much as is absolutely necessary. For he who abstains from drinking it is called" holy" : his sanctity is made equal to that of the high-priest, in not being allowed to defile himself even to his father, to his mother, and the like. This honour is given him because he abstains from wine.