Kashrut Flashcards

Question

What is Shochet?

Answer 1

One who is specially trained to slaughter kosher meat and poultry according to the Jewish tradition.

Answer 2

Shmitta refers to the agricultural cycle observed in Israel, in which every seventh year the land lies fallow.

Answer 3

To dip or immerse in a ritualarium (mikvah).

Answer 4

After eating dairy and before eating meat: 1. Eat something pareve which does not stick to the palate. 2. Then rinse your mouth, or take a drink (not needed if poultry was eaten) 3. Wash hands. In addition, many have the custom of waiting a certain period of time—a half hour or an hour. After eating certain hard cheeses, a six-hour waiting period is required. After eating meat foods: Ashkenazi Jews wait six full hours before eating any dairy. German Jews wait three hours. Dutch Jews wait one hour. Background: Torah law: “You shall not cook a kid in its mother’s milk” (Shemot 23:19). Rambam explains that meat tends to get stuck in one’s teeth, and if one consumes dairy shortly after eating meat, the two may mix in his mouth. Rashi maintains that since meat leaves fatty residue and an aftertaste, time is needed to allow them to dissipate. While these reasons do not apply to poultry, waiting was mandated on all types of meat, be it fowl, livestock or wild beasts.

Answer 5

Fish and meat: Fish and meat may not be cooked or eaten together. Fish and meat may be eaten at the same meal as separate courses. Silverware and plates which have been used for fish may only be used for meat after they have been washed. Between the fish and meat courses, one should eat something that does not stick to the palate and take a drink (preferably other than water). Some people also rinse their hands slightly between courses. Fish and dairy: Customs vary regarding the use of fish and dairy. Most communities permit the combination of fish and butter. In certain communities, fish is not combined with milk or cheese. Fish and dairy may be served at the same meal with separate plates and silverware.

Answer 6

No. Rabbinic prohibition of deriving benefit from mixing meat and dairy.

Answer 7

Generally, the result of a kashrus mishap in the kitchen is mitigated when the surface of the offending utensil is clean and the contact was made below the temperature of yad soledos bo (at least 120oF).

Answer 8

``` Batel = nullified Shishim = sixty ``` The general rule of "shishim": if there is 60 times more kosher than non-kosher the food may be eaten after any noticable non-kosher food has been removed. It generally applies when kosher and non-kosher foods are accidentally mixed in. Source: The Rama says we know the non-kosher is batel if there is “shishim” – 60 times more kosher than non-kosher. The basis is as follows: The Gemara learns the halacha of “shishim” from the part of the karbon of the Nazir, referred to as the “z’roah b’shaila” – the foreleg of the ram after it had been cooked together with the ram. The ram was eaten by the Nazir, even though it was cooked together with the z’roah which only kohanim could eat. How could a non-kohen eat something cooked with the z’roah that was only fit for kohanim?

Answer 9

Ben yomo ("son of the day") - a ben yomo pot (and utensils) has been used for food of its given type within the past 24 hours. For example, a dairy pot that was last used to cook milk today at noon is ben yomo until tomorrow at noon. The absorbed tastes in a ben yomo pot are considered to be "fresh" — that is, they are not lifgam (spoiled). Aino ben yomo ("not from that day".) - an aino ben yomo pot (and utensils) has not been used for food of its given type within the past 24 hours. For example, a dairy pot that was last used to cook milk today at noon is aino ben yomo tomorrow at 12:00:01 pm. The absorbed tastes in an aino ben yomo pot are lifgam (spoiled). Note that the pot is only ben yomo if used to cook food of its given type, so if I cook milk today at noon and pareve pasta at 11:00 pm tonight, the pot is still aino ben yomo after noon tomorrow — there is no need to wait 24 hours from the pasta. In other words, the milk tastes are still lifgam after noon; they are not "refreshed" by cooking the pareve food in the interim.

Answer 10

Literally, "it gives a spoiled taste." | After 24 hours, the absorbed tastes in the pot (and utensils) are lifgam (spoiled), and the item is noten ta'am lifgam.

Answer 11

The meat pot absorbed the dairy tastes of the milk in the oatmeal. These dairy tastes mix with the previously absorbed meat tastes in the pot. The meat pot is now permeated with both meat and dairy tastes; it can no longer be used to cook and must be kashered. The oatmeal and milk have absorbed meat tastes from the pot, and since the pot is ben yomo these tastes are fresh. The food is now a mixture of milk and meat; it is not kosher and must be discarded.

Answer 12

Certainly the meat pot absorbed the dairy tastes of the milk in the oatmeal. While these dairy tastes mix with the previously absorbed meat tastes in the pot, those meat tastes were lifgam already, so there is technically no forbidden mixture in the pot. However, because the meat pot is now permeated with dairy tastes; it can no longer be used to cook and must be kashered. The oatmeal and milk have absorbed meat tastes from the pot, but these tastes are noten ta'am lifgam ("it gives a spoiled taste"). The spoiled meat tastes do not render anything nonkosher, so the oatmeal and milk are permitted!

Answer 13

The key is not so much that a non-Jew may not light the fire as that a Jew must light the fire or otherwise participate in the cooking in a meaningful way in order to render the food kosher. The above follows the accepted custom of Ashkenazi Jewry relying on the ruling of the Rama who contends that symbolic participation in the cooking process such as lighting or adding to the fire is sufficient to render the food permissible. On the other hand, Sephardim follow the ruling of the Beit Yosef who maintains that in the case of cooked foods a Jew must actually place the food on the fire.