Questions about Judaism answered by a Jew!

[جوري]

can you elaborate on this "The belief in the resurrection of the dead. (After the Moshiach has arrived)"
does his arrival denote a day of judgment? or will the dead be resurrected to join then?

 

[therebbe]

can you elaborate on this "The belief in the resurrection of the dead. (After the Moshiach has arrived)"
does his arrival denote a day of judgment? or will the dead be resurrected to join then?

The verse is in the Tanakh (Isaiah 26:19)

Thy dead shall live, my dead bodies shall arise--awake and sing, ye that dwell in the dust--for Thy dew is as the dew of light, and the earth shall bring to life the shades.

יט יִחְיוּ מֵתֶיךָ, נְבֵלָתִי יְקוּמוּן; הָקִיצוּ וְרַנְּנוּ שֹׁכְנֵי עָפָר, כִּי טַל אוֹרֹת טַלֶּךָ, וָאָרֶץ, רְפָאִים תַּפִּיל. ​

By means of the "dew of resurrection" (LINK) the dead will be aroused from their sleep (Yer. Ber. v. 9b; Ta'an. i. 63d, with reference to Isa. xxvi. 19; ag. 12b. with reference to Ps. lxviii. 10 [A. V. 9]). As to the question, Who will be raised from death? the answers given vary greatly in rabbinical literature. According to R. Simai (Sifre, Deut. 306) and R. iyya bar Abba (Gen. R. xiii. 4; comp. Lev. R. xiii. 3), resurrection awaits only the Israelites; according to R. Abbahu, only the just (Ta'an. 7a); some mention especially the martyrs (Yal. ii. 431, after Tanuma). R. Abbahu and R. Eleazar confine resurrection to those that die in the Holy Land; others extend it to such as die outside of Palestine (Ket. 111a). According to R. Jonathan (Pire R. El. xxxiv.), the resurrection will be universal, but after judgment the wicked will die a second death and forever, whereas the just will be granted life everlasting (comp. Yal. ii. 428, 499).​

So basically. We are not exactly sure who will be ressurected or what. But we hold the belief that when the Moshiach comes, ressurection will happen, if they are martyrs, israelites, people who died in the holy land, people who died out of the holy land, we are not 100% sure. Many of the wisest Rabbi's argued over who would be.

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[جوري]

does this mean ther is no hell? "but after judgment the wicked will die a second death and forever, whereas the just will be granted life everlasting" where will this take place? what is the role of the mosiach? will there be life after his arrival... or will he mark the end?
thanks

 

[therebbe]

does this mean ther is no hell? "but after judgment the wicked will die a second death and forever, whereas the just will be granted life everlasting" where will this take place?
thanks

Traditional Judaism firmly believes that death is not the end of human existence. However, because Judaism is primarily focused on life here and now rather than on the afterlife, Judaism does not have much dogma about the afterlife, and leaves a great deal of room for personal opinion. It is possible for a Jew to believe that the souls of the righteous dead go to a place similar to the Christian heaven, or that they are reincarnated through many lifetimes, or that they simply wait until the coming of the messiah, when they will be resurrected. Likewise, Jews can believe that the souls of the wicked are tormented by demons of their own creation, or that wicked souls are simply destroyed at death, ceasing to exist.

Biblical References to the Afterlife

Some scholars claim that belief in the afterlife is a teaching that developed late in Jewish history. It is true that the Torah emphasizes immediate, concrete, physical rewards and punishments rather than abstract future ones. See, for example, Lev. 26:3-9 and Deut. 11:13-15. However, there is clear evidence in the Torah of belief in existence after death. The Torah indicates in several places that the righteous will be reunited with their loved ones after death, while the wicked will be excluded from this reunion.

The Torah speaks of several noteworthy people being "gathered to their people." See, for example, Gen. 25:8 (Abraham), 25:17 (Ishmael), 35:29 (Isaac), 49:33 (Jacob), Deut. 32:50 (Moses and Aaron) II Kings 22:20 (King Josiah). This gathering is described as a separate event from the physical death of the body or the burial.

Certain sins are punished by the sinner being "cut off from his people." See, for example, Gen. 17:14 and Ex. 31:14. This punishment is referred to as kareit (kah-REHYT) (literally, "cutting off," but usually translated as "spiritual excision"), and it means that the soul loses its portion in the World to Come.

Later portions of the Tanakh speak more clearly of life after death and the World to Come. See Dan. 12:2, Neh. 9:5.

what is the role of the mosiach? will there be life after his arrival... or will he mark the end?

A truism which has been heard quite frequently in recent times, is that the more we see the world changing, the more the world seems to have remain the same. Alongside, and often due to, the strides made in the scientific arena and all the improvements it has made for our existence there is an equal movement in the opposite direction: Things are getting worse than ever before. Reading the newspapers and magazines, looking around our own neighborhoods, we are witness to a tremendous upheaval in our society.

But this is the state of affairs the way it is now - before Moshiach. But with the coming of Moshiach, Maimonides, one of the greatest Jewish authorities of all time, writes there will be no more jealousy, no more hate, no more conflict between peoples, no more wars among nations, no more friction between the different races and ethnic groups. People will find peace and harmony not only with others but also within themselves. No more inner turmoil.

Sounds like a dream world? How does this tremendous change of nature occur?

Every person, Judaism teaches us, is in essence good. All the negativity that we associate with the human condition is not the real us; they are a result of all the external influences, including the suffering and hardship we endure. All of this conceals the innate goodness which comes from within. When Moshiach will come G-d will enable us to remove the external cover so that our true inner goodness will be allowed to surface. Hate, jealousy, laziness; arrogance, anger among all other human frailties which are in essence mere additions to our core of humanity will disappear as we are given opportunity to express our real essence.

G-d will likewise eliminate illness and hunger, all the inherent goodness in nature will surface in all areas of life, in fact the world will realize the ultimate reason for which it was created, any sensible person believes that G-d's world was not indented for all the pain and suffering which we've experienced is the past, and indeed Judaism has taught us that what has transpired from creation until the present, is all part of a process. As the student who goes to school, stays up all night studying, takes the exams, and all this while trying to cope emotionally and socially with life, for the ultimate purpose of getting a degree, which will enable the graduate to make it in life, similarly all the suffering now, is only part of a process which will become clear when Moshiach comes.

The peace and harmony we will experience then, is a manifestation of a more godly state which will prevail. All of mankind will recognize that G-d is the creator who put all of us in this universe to fulfill his or her purpose. And then we will have the ability to appreciate, and have the desire to fulfill, that purpose. And there could be no greater feeling of achievement and fulfillment, then the knowledge that one is living up to the purpose for which he or she was created. There can be no more profound feeling of satisfaction then one's own legitimization -- that I belong, that I have a purpose, and that I live up to that purpose. The hope for Moshiach is the hope to realize our G-d given potential. And that is the hope of all hopes.

 

[جوري]

you know a Jewish colleague of mine told me of this but I honestly thought he was making it up "or that they are reincarnated through many lifetimes"
that is incredible... from my readings I noticed that the rightous go to the "bosom of Abraham" but the book didn't elaborate further than that..... very interesting.... that some believe in reincarnation....... this is all speculatory no? nothing in the Torah discusses reincarnation in great detail?

 

[therebbe]

nothing in the Torah discusses this in great details?

The Torah gives you a few hints and states very clearly that there is a reward for those in the after life, but the Torah also tells Jews to focus on life right now and therefore commands us to focus on following G-d's commandments and not focusing on what the afterlife will be like.

Judaism is about this life, and we are told to focus on the life we have in front of us. Not the rewards in the afterlife.

 

[ManchesterFolk]

How do you respons to Christians who say Jews will worship the Anti-Christ because the Christian Anti-Christ and the Jewish Messiah are almost exactly the same.

 

[lavikor201]

How do you respons to Christians who say Jews will worship the Anti-Christ because the Christian Anti-Christ and the Jewish Messiah are almost exactly the same.

Here is a good way to look at it:

Remember which came first. The Tanakh describing the Moshiach came way ahead of Christianity.

I'll always find it interesting that the Christian concept of anti-christ matches almost EXACTLY what the Tanakh says the Mashiach will do.

Christian AC:
- Rebuild the Temple
- Reinstate the sacrifices
- Create world peace
- Setup a one world religion
- Conquer the Jews' enemies possibly through war

Mashiach in Tanakh
- Rebuild the Temple
- Reinstate the sacrifices
- Create World peace
- Make G-d known to everyone (in essence a one world religion)
- Conquer the Jews' enemies possibly through war

The only difference is that christians believe the Jews will worship this anti-christ, but of course we know that Jews will not worship Moshiach when he comes. I think it's ironic that Jews have said "no" to worshipping a man for 2,000 years, but the Christians think they will worship this anti-christ.

I truly believe G-d has a sense of humor. Because of the way Christians have built their faith on lying and distorting Jewish texts, he has made them think that the REAL Mashiach will be the anti-christ. Why? Because that way they will not follow him, and they will have no part in His kingdom. Their punishment for telling the Jews that we missed the Messiah, is that THEY will actually miss the Messiah.

I hope no one is offended by this, but the reality is that there are thousands of Christian Missionaries trying to convert Jews to Chrsitianity all over Israel. They set up programs like 'Jews for Jesus' and other things to decieve Jews. It is a terrible thing, and all Christians are not like this but the deception in some parts of the Church is revolting.

 

[جوري]

what does it take for a product to be Kosher... at times I can't find Halal food and go for Kosher.... I saw a "k" on the Jello brand but wanted to really make sure that it wasn't pork Gelatin... called them up and they said it might be beef or pork... thought Kosher meant no pork? visited a Jewish website and the Rabbi stated that some parts of the PIG can be used like hooves or something and that so long as it wasn't meat it was Kosher... was he truthful?
thanks

 

[therebbe]

what does it take for a product to be Kosher... at times I can't find Halal food and go for Kosher.... I saw a "k" on the Jello brand but wanted to really make sure that it wasn't pork Gelatin... called them up and they said it might be beef or pork... thought Kosher meant no pork? visited a Jewish website and the Rabbi stated that some parts of the PIG can be used like hooves or something and that so long as it wasn't meat it was Kosher... was he truthful?
thanks

First off, pork is not Kosher under any circumstance. Second, I am told that Kashrut the Jewish diatary Laws are much stricter than Islamic Diatary laws. But there are somethings that are "Haram" that can be Kosher. For example some types of wine are Kosher. Below are the basics of Kosher and most of the laws that you would find relevant. I highlighted in Blue or Red text that might interest you a lot.




I hope this is what you are looking for.
Basics on Kosher:

Kashrut is the body of Jewish law dealing with what foods we can and cannot eat and how those foods must be prepared and eaten. "Kashrut" comes from the Hebrew root Kaf-Shin-Resh, meaning fit, proper or correct. It is the same root as the more commonly known word "kosher," which describes food that meets these standards. The word "kosher" can also be used, and often is used, to describe ritual objects that are made in accordance with Jewish law and are fit for ritual use.

Contrary to popular misconception, rabbis or other religious officials do not "bless" food to make it kosher. There are blessings that observant Jews recite over food before eating it, but these blessings have nothing to do with making the food kosher. Food can be kosher without a rabbi or priest ever becoming involved with it: the vegetables from your garden are undoubtedly kosher (as long as they don't have any bugs, which are not kosher!). However, in our modern world of processed foods, it is difficult to know what ingredients are in your food and how they were processed, so it is helpful to have a rabbi examine the food and its processing and assure kosher consumers that the food is kosher. This certification process is discussed below.

There is no such thing as "kosher-style" food. Kosher is not a style of cooking. Chinese food can be kosher if it is prepared in accordance with Jewish law, and there are many fine kosher Chinese restaurants in Philadelphia and New York. Traditional Ashkenazic Jewish foods like knishes, bagels, blintzes, and matzah ball soup can all be non-kosher if not prepared in accordance with Jewish law. When a restaurant calls itself "kosher-style," it usually means that the restaurant serves these traditional Jewish foods, and it almost invariably means that the food is not actually kosher.
Food that is not kosher is commonly referred to as treyf (lit. torn, from the commandment not to eat animals that have been torn by other animals).

Why Do We Observe the Laws of Kashrut?


Many modern Jews think that the laws of kashrut are simply primitive health regulations that have become obsolete with modern methods of food preparation. There is no question that some of the dietary laws have some beneficial health effects. For example, the laws regarding kosher slaughter are so sanitary that kosher butchers and slaughterhouses have been exempted from many USDA regulations.
However, health is not the only reason for Jewish dietary laws. Many of the laws of kashrut have no known connection with health. To the best of our modern scientific knowledge, there is no reason why camel or rabbit meat (both treyf) is any less healthy than cow or goat meat. In addition, some of the health benefits to be derived from kashrut were not made obsolete by the refrigerator. For example, there is some evidence that eating meat and dairy together interferes with digestion, and no modern food preparation technique reproduces the health benefit of the kosher law of eating them separately.
In recent years, several secular sources that have seriously looked into this matter have acknowledged that health does not explain these prohibitions. Some have suggested that the prohibitions are instead derived from environmental considerations. For example, a camel (which is not kosher) is more useful as a beast of burden than as a source of food. In the Middle Eastern climate, the pig consumes a quantity of food that is disproportional to its value as a food source. But again, these are not reasons that come from Jewish tradition.
The short answer to why Jews observe these laws is: because the Torah says so. The Torah does not specify any reason for these laws, and for a Torah-observant, traditional Jew, there is no need for any other reason. Some have suggested that the laws of kashrut fall into the category of "chukkim," laws for which there is no reason. We show our obedience to G-d by following these laws even though we do not know the reason. Others, however, have tried to ascertain G-d's reason for imposing these laws.
In his book "To Be a Jew" (an excellent resource on traditional Judaism), Rabbi Hayim Halevy Donin suggests that the dietary laws are designed as a call to holiness. The ability to distinguish between right and wrong, good and evil, pure and defiled, the sacred and the profane, is very important in Judaism. Imposing rules on what you can and cannot eat ingrains that kind of self control, requiring us to learn to control even our most basic, primal instincts.
Donin also points out that the laws of kashrut elevate the simple act of eating into a religious ritual. The Jewish dinner table is often compared to the Temple altar in rabbinic literature. A Jew who observes the laws of kashrut cannot eat a meal without being reminded of the fact that he is a Jew,

How Difficult is it to Keep Kosher?


People who do not keep kosher often tell me how difficult it is. Actually, keeping kosher is not particularly difficult in and of itself; what makes it difficult to keep kosher is the fact that the rest of the world does not do so.
As we shall see below, the basic underlying rules are fairly simple. If you buy your meat at a kosher butcher and buy only kosher certified products at the market, the only thing you need to think about is the separation of meat and dairy.
Keeping kosher only becomes difficult when you try to eat in a non-kosher restaurant, or at the home of a person who does not keep kosher. In those situations, your lack of knowledge about your host's ingredients and the food preparation techniques make it very difficult to keep kosher. Some commentators have pointed out, however, that this may well have been part of what G-d had in mind: to make it more difficult for us to socialize with those who do not share our religion.

General Rules


Although the details of kashrut are extensive, the laws all derive from a few fairly simple, straightforward rules:

1. Certain animals may not be eaten at all. This restriction includes the flesh, organs, eggs and milk of the forbidden animals.
2. Of the animals that may be eaten, the birds and mammals must be killed in accordance with Jewish law.
3. All blood must be drained from the meat or broiled out of it before it is eaten.
4. Certain parts of permitted animals may not be eaten.
5. Meat (the flesh of birds and mammals) cannot be eaten with dairy. Fish, eggs, fruits, vegetables and grains can be eaten with either meat or dairy. (According to some views, fish may not be eaten with meat).
6. Utensils that have come into contact with meat may not be used with dairy, and vice versa. Utensils that have come into contact with non-kosher food may not be used with kosher food. This applies only where the contact occurred while the food was hot.
7. Grape products made by non-Jews may not be eaten.

The Details

Animals that may not be eaten


Of the "beasts of the earth" (which basically refers to land mammals with the exception of swarming rodents), you may eat any animal that has cloven hooves and chews its cud. Lev. 11:3; Deut. 14:6. Any land mammal that does not have both of these qualities is forbidden. The Torah specifies that the camel, the rock badger, the hare and the pig are not kosher because each lacks one of these two qualifications. Sheep, cattle, goats and deer are kosher.
Of the things that are in the waters, you may eat anything that has fins and scales. Lev. 11:9; Deut. 14:9. Thus, shellfish such as lobsters, oysters, shrimp, clams and crabs are all forbidden. Fish like tuna, carp, salmon and herring are all permitted.
For birds, the criteria is less clear. The Torah lists forbidden birds (Lev. 11:13-19; Deut. 14:11-18), but does not specify why these particular birds are forbidden. All of the birds on the list are birds of prey or scavengers, thus the rabbis inferred that this was the basis for the distinction. Other birds are permitted, such as chicken, geese, ducks and turkeys.
Of the "winged swarming things" (winged insects), a few are specifically permitted (Lev. 11:22), but the Sages are no longer certain which ones they are, so all have been forbidden.
Rodents, reptiles, amphibians, and insects (except as mentioned above) are all forbidden. Lev. 11:29-30, 42-43.
Some authorities require a post-mortem examination of the lungs of cattle, to determine whether the lungs are free from adhesions. If the lungs are free from such adhesions, the animal is deemed "glatt" (that is, "smooth"). In certain circumstances, an animal can be kosher without being glatt; however, the stringency of keeping "glatt kosher" has become increasingly common in recent years.
As mentioned above, any product derived from these forbidden animals, such as their milk, eggs, fat, or organs, also cannot be eaten. Rennet, an enzyme used to harden cheese, is often obtained from non-kosher animals, thus kosher hard cheese can be difficult to find.

Kosher slaughtering

The mammals and birds that may be eaten must be slaughtered in accordance with Jewish law. (Deut. 12:21). We may not eat animals that died of natural causes (Deut. 14:21) or that were killed by other animals. In addition, the animal must have no disease or flaws in the organs at the time of slaughter. These restrictions do not apply to fish; only to the flocks and herds (Num. 11:22).
Ritual slaughter is known as shechitah, and the person who performs the slaughter is called a shochet, both from the Hebrew root Shin-Chet-Tav, meaning to destroy or kill. The method of slaughter is a quick, deep stroke across the throat with a perfectly sharp blade with no nicks or unevenness. This method is painless, causes unconsciousness within two seconds, and is widely recognized as the most humane method of slaughter possible.
Another advantage of shechitah is that ensures rapid, complete draining of the blood, which is also necessary to render the meat kosher.
The shochet is not simply a butcher; he must be a pious man, well-trained in Jewish law, particularly as it relates to kashrut. In smaller, more remote communities, the rabbi and the shochet were often the same person.

Draining of Blood


The Torah prohibits consumption of blood. Lev. 7:26-27; Lev. 17:10-14. This is the only dietary law that has a reason specified in Torah: we do not eat blood because the life of the animal is contained in the blood. This applies only to the blood of birds and mammals, not to fish blood. Thus, it is necessary to remove all blood from the flesh of kosher animals.
The first step in this process occurs at the time of slaughter. As discussed above, shechitah allows for rapid draining of most of the blood.
The remaining blood must be removed, either by broiling or soaking and salting. Liver may only be kashered by the broiling method, because it has so much blood in it and such complex blood vessels. This final process must be completed within 72 hours after slaughter, and before the meat is frozen or ground. Most butchers and all frozen food vendors take care of the soaking and salting for you, but you should always check this when you are buying someplace you are unfamiliar with.
An egg that contains a blood spot may not be eaten. This isn't very common, but I find them once in a while. It is a good idea to break an egg into a container and check it before you put it into a heated pan, because if you put a blood-stained egg into a heated pan, the pan becomes non-kosher.

Forbidden Fats and Nerves


The sciatic nerve and its adjoining blood vessels may not be eaten. The process of removing this nerve is time consuming and not cost-effective, so most American slaughterers simply sell the hind quarters to non-kosher butchers.
A certain kind of fat, known as chelev, which surrounds the vital organs and the liver, may not be eaten. Kosher butchers remove this. Modern scientists have found biochemical differences between this type of fat and the permissible fat around the muscles and under the skin.

Separation of Meat and Dairy


On three separate occasions, the Torah tells us not to "boil a kid in its mother's milk." (Ex. 23:19; Ex. 34:26; Deut. 14:21). The Oral Torah explains that this passage prohibits eating meat and dairy together. The rabbis extended this prohibition to include not eating milk and poultry together. In addition, the Talmud prohibits cooking meat and fish together or serving them on the same plates, because it is considered to be unhealthy. It is, however, permissible to eat fish and dairy together, and it is quite common. It is also permissible to eat dairy and eggs together.

This separation includes not only the foods themselves, but the utensils, pots and pans with which they are cooked, the plates and flatware from which they are eaten, the dishwashers or dishpans in which they are cleaned, and the towels on which they are dried. A kosher household will have at least two sets of pots, pans and dishes: one for meat and one for dairy. See Utensils below for more details.
One must wait a significant amount of time between eating meat and dairy. Opinions differ, and vary from three to six hours. This is because fatty residues and meat particles tend to cling to the mouth. From dairy to meat, however, one need only rinse one's mouth and eat a neutral solid like bread, unless the dairy product in question is also of a type that tends to stick in the mouth.

The Yiddish words fleishik (meat), milchik (dairy) and pareve (neutral) are commonly used to describe food or utensils that fall into one of those categories.

Note that even the smallest quantity of dairy (or meat) in something renders it entirely dairy (or meat) for purposes of kashrut. For example, most margarines are dairy for kosher purposes, because they contain a small quantity of whey or other dairy products to give it a dairy-like taste. Animal fat is considered meat for purposes of kashrut. You should read the ingredients very carefully, even if the product is kosher-certified.

Utensils


Utensils (pots, pans, plates, flatware, etc., etc.) must also be kosher. A utensil picks up the kosher "status" (meat, dairy, pareve, or treyf) of the food that is cooked in it or eaten off of it, and transmits that status back to the next food that is cooked in it or eaten off of it. Thus, if you cook chicken soup in a saucepan, the pan becomes meat. If you thereafter use the same saucepan to heat up some warm milk, the fleishig status of the pan is transmitted to the milk, and the milchig status of the milk is transmitted to the pan, making both the pan and the milk a forbidden mixture.
Kosher status can be transmitted from the food to the utensil or from the utensil to the food only in the presence of heat, thus if you are eating cold food in a non-kosher establishment, the condition of the plates is not an issue. Likewise, you could use the same knife to slice cold cuts and cheese, as long as you clean it in between, but this is not really a recommended procedure, because it increases the likelihood of mistakes.

Stove tops and sinks routinely become non-kosher utensils, because they routinely come in contact with both meat and dairy in the presence of heat. It is necessary, therefore, to use dishpans when cleaning dishes (don't soak them directly in the sink) and to use separate spoon rests and trivets when putting things down on the stove top.

Dishwashers are a kashrut problem. If you are going to use a dishwasher in a kosher home, you either need to have separate dish racks or you need to run the dishwasher in between meat and dairy loads.
You should use separate towels and pot holders for meat and dairy. Routine laundering kashers such items, so you can simply launder them between using them for meat and dairy.

Certain kinds of utensils can be "kashered" if you make a mistake and use it with both meat and dairy. Consult a rabbi for guidance if this situation occurs.

Grape Products


The restrictions on grape products derive from the laws against using products of idolatry. Wine was commonly used in the rituals of all ancient religions, and wine was routinely sanctified for pagan purposes while it was being processed. For this reason, use of wines and other grape products made by non-Jews was prohibited. (Whole grapes are not a problem, nor are whole grapes in fruit cocktail).

For the most part, this rule only affects wine and grape juice. This becomes a concern with many fruit drinks or fruit-flavored drinks, which are often sweetened with grape juice. You may also notice that some baking powders are not kosher, because baking powder is sometimes made with cream of tartar, a by-product of wine making.

Kashrut Certification


The task of keeping kosher is greatly simplified by widespread kashrut certification. Products that have been certified as kosher are labeled with a mark called a hekhsher (from the same Hebrew root as the word "kosher") that ordinarily identifies the rabbi or organization that certified the product. Approximately 3/4 of all prepackaged foods have some kind of kosher certification, and most major brands have reliable Orthodox certification.
The process of certification does not involve "blessing" the food; rather, it involves examining the ingredients used to make the food, examining the process by which the food is prepared, and periodically inspecting the processing facilities to make sure that kosher standards are maintained.

The symbols at right are all widely-accepted hekhshers commonly found on products throughout the United States. These symbols are registered tradmarks of kosher certification organizations, and cannot be placed on a food label without the organization's permission. Click the symbols to visit the websites of these organizations. With a little practice, it is very easy to spot these hekhshers on food labels, usually near the product name, occasionally near the list of ingredients. There are many other certifications available, of varying degrees of strictness.
The most controversial certification is the K, a plain letter K found on products asserted to be kosher. A letter of the alphabet cannot be trademarked, so any manufacturer can put a K on a product. For example, Jell-O brand gelatin puts a K on its product, even though every reliable Orthodox authority agrees that Jell-O is not kosher. Most other kosher certification marks are trademarked and cannot be used without the permission of the certifying organization. The certifying organization assures you that the product is kosher according to their standards, but standards vary.

It is becoming increasingly common for kosher certifying organizations to indicate whether the product is fleishig (meat), milchig (dairy) or pareve (neutral). If the product is dairy, it will frequently have a D or the word Dairy next to the kashrut symbol. If it is meat, the word Meat or an M may appear near the symbol. If it is pareve, the word Pareve (or Parev) may appear near the symbol (Not a P! That means kosher for Passover!). If no such clarification appears, you should read the ingredient list carefully to determine whether the product is meat, dairy or pareve.

Kosher certification organizations charge manufacturers a small fee for kosher certification. This fee covers the expenses of researching the ingredients in the product and inspecting the facilities used to manufacture the product. There are some who have complained that these certification costs increase the cost of the products to non-Jewish, non-kosher consumers; however, the actual cost of such certification is so small relative to the overall cost of production that most manufacturers cannot even calculate it. The cost is more than justified by the increase in sales it produces: although observant Jews are only a small fragment of the marketplace, kosher certification is also relied upon by many Muslims (see: http://www.muslimconsumergroup.com/hfs.htm), vegetarians (although this is not fool-proof; dairy and parev foods may contain eggs or fish; but if it isn't kosher, it probably isn't vegetarian), some Seventh Day Adventists, as well as many other people who simply think that kosher products are cleaner, healthier or better than non-kosher products.

Some other sources on Kashrut and the Halakha(Jewish Law):

http://tzion.org/articles/Kosher.html

http://kosherfood.about.com/od/kosherbasics/p/kosher.htm

http://www.faqs.org/faqs/judaism/FAQ/04-Observance/section-16.html

http://www.askmoses.com/article.html?h=139&o=48

http://www.ou.org/kosher/kosherqa/supervis.htm


I hope all this info is beneficial to you!

 

[جوري]

it is true Jews and some sh i ites share the same dietary restrictions such as not having crustaceans .... but I digress... it wasn't pork that the rabbi spoke of it was gelatin from hooves of pigs?.... he allowed it!... hence even though it stated Kosher on the box and I called them up the company said it "might" be from cows or pigs ... I have to find this website ... Anyhow my friend told me not to trust the "K" but to go for a "U" I am not sure what the difference was she said somehting about anyone can put a "K" but "U" has to do with the union of something or another... who knows?... I am surprised at how many of you don't agree on certian issues.......... peace
found it here it is

Dear Rabbi,

Wait a minute. Did you say [Ask the Rabbi Issue #123] "About oinkers, the Torah prohibits eating the flesh only. The hoofs, hair and bones (excluding the marrow), are permitted?????" Hummmh. Isn't unkosher gelatin made from pigs' hooves? Then why is it unkosher if it's kosher? I always thought nothing edible about the pig was kosher. Please expand on this question.



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Dear [email protected],

Gelatin is made from collagen, an animal protein. Collagen is extracted from the skin/bones of cows or pigs. It's soaked and cooked, then filtered, refined and evaporated. The finished product is gelatin.

The Torah prohibits only the meat of unkosher animals, but not the bones, horns or hoofs.

The Sages, however, forbade any bones, horns or hoofs which contain moisture. According to this, food made from unkosher bones is forbidden, unless the bones were completely dry.

 

[therebbe]

First off you must make sure there is a symbol like this on the product:

Many compamies will just put a "K" or a "U" on there product to literally try and trick us! It is a dirty scheme. So check that before you buy it.

Looking into it, only the meat of a pig is unkosher. Collagen is the fibrous protein constituent of bone that can be boiled into gelatin. As the Rabbi said from your post, the gelatin is not Kosher because the sages declared that:

"The Sages, however, forbade any bones, horns or hoofs which contain moisture. According to this, food made from unkosher bones is forbidden, unless the bones were completely dry."

___________


You should have also read all of my post from before:


From my last post on Kashrut:

The most controversial certification is the K, a plain letter K found on products asserted to be kosher. A letter of the alphabet cannot be trademarked, so any manufacturer can put a K on a product. For example, Jell-O brand gelatin puts a K on its product, even though every reliable Orthodox authority agrees that Jell-O is not kosher. Most other kosher certification marks are trademarked and cannot be used without the permission of the certifying organization. The certifying organization assures you that the product is kosher according to their standards, but standards vary.

Here is an example of a Kosher Product:




The circled U indicates that this product is certified as kosher by the Orthodox Union (OU). The word "Pareve" indicates that this product contains neither milk- nor meat-derived ingredients.

If the "U" had no circle around it, than that means the company is trying to trick you.


Click this link to find out about Kosher symbols ect in your country:

http://www.hanefesh.com/edu/kosher_Food_Symbols.htm

 

[جوري]

good job thanks

 

[north_malaysian]

How do you respons to Christians who say Jews will worship the Anti-Christ because the Christian Anti-Christ and the Jewish Messiah are almost exactly the same.

Whoa... in the Muslim world I've heard some Muslims saying that the Jewish Messiah is the 'Dajjal' (Muslim version of Anti-christ), can any Muslim verify this?

 

[lavikor201]

Whoa... in the Muslim world I've heard some Muslims saying that the Jewish Messiah is the 'Dajjal' (Muslim version of Anti-christ), can any Muslim verify this?

I believe this isthe truth. Please noone comment on this, a seperate thread can be made. This is for Judaism Q/A.

I will ask mods to delet anything off topic about the 'Dajjal"

The only Jewish comment on it, is that Judaism's standard for the Moshiach came before Christianities Anti-Christ, and Islams Djjal.

 

[Hashim_507]

lavikor201: Why do jews say anti-sametic when supposed to be anti-jewish phrase? Well i am not anti-sametic, the reason i ask because sematic tribe is suppose to be included arabs,persians and ect....

 

[north_malaysian]

lavikor201: Why do jews say anti-sametic when supposed to be anti-jewish phrase? Well i am not anti-sametic, the reason i ask because sematic tribe is suppose to be included arabs,persians and ect....

Persians are not Semites, they're Indo-Aryans.

Semites includes Jews, Arabs, Amharas, Assyrians and Berbers.

 

[therebbe]

lavikor201: Why do jews say anti-sametic when supposed to be anti-jewish phrase? Well i am not anti-sametic, the reason i ask because sematic tribe is suppose to be included arabs,persians and ect....

When Arabs and Jews first came to America there were hate acts against both of them so they called it Anti-Semetism. The soon after the hatred for the Arabs died out and the Neo-Nazi's and other White Christian Organization who favored White supremacy declared a Holy War on the Jews. Anti-Semitism was used as the term for this hate for the Jews and it stuck.

Anti-Semitism is almost never used when a hate crime against an Arab occurs, but it probably should occur since an Arab is in fact a Semite.

 

[QuranStudy]

Are Jews allowed to marry Muslims? Are Jews allowed to eat Muslim food?

Thanks.

 

[therebbe]

Are Jews allowed to marry Muslims?

The Torah does not allow intermarriage between any Jew or Non-Jew:

"You shall not intermarry with them; you shall not give your daughter to his son, and you shall not take his daughter for your son, for he will cause your child to turn away from after Me and they will worship the gods of others then the L–rd’s wrath will burn against you, and He will destroy you quickly."
(Deuteronomy 7:3-7:4)

וְלֹא תִתְחַתֵּן, בָּם: בִּתְּךָלֹא-תִתֵּן לִבְנוֹ, וּבִתּוֹ לֹא-תִקַּח לִבְנֶךָ. כִּי-יָסִיר אֶת-בִּנְךָמֵאַחֲרַי, וְעָבְדוּ אֱלֹהִים אֲחֵרִים; וְחָרָה אַף-יְהוָה בָּכֶם, וְהִשְׁמִידְךָ מַהֵר.​

​

Are Jews allowed to eat Muslim food?

I do not believe so and this is why (maybe a last resort but not sure on that either):

• List of animals forbidden by kashrut is more restrictive, as kashrut prescribes that kosher animals must chew cud as well as have cloven hooves. Dhabiĥa halal does not require that an animal have cloven hooves. Thus, various animals such as the camel are permissible as per dhabiĥa halal, but not according to kashrut.

• Unless prepared specially, the hindquarters of animals are not generally considered kosher. Dhabiĥa halal contains no such restriction regarding the hindquarters.

• Kashrut states that kosher fish must have scales and fins. The most prevalent consensus among Muslim scholars is that in order to be dhabiĥa halal, the fish must have scales(nothing is said about fins).

• Kashrut prohibits shellfish such as lobster, shrimp, clams, and oysters, while there is debate among Muslim scholars regarding the status of shellfish.

Thanks.

No Problem, anytime.