14:21); as well as dealing with preparation of food, including plant products; in addition there is a set of special kosher laws for Passover. https://en.wikipedia.org/wiki/Comparison_of_Islamic_and_Jewish_dietary_laws In very little time, a community consensus has developed (at least among non-Orthodox Jews), that a traditional Jewish value of kashrut needs to be re-envisioned based upon emerging environmental and food consciousness values of the late 20th and early 21st century. Additionally, kashrut law prohibits eating the sciatica nerve of animals, hence the hindquarters of otherwise kosher livestock are not eaten. halal and kosher certification, and these images of these products appear on the following pages. These need to be examined in great details, through study groups of interested parties, from the standpoint of deep ecumenism looking for ways in which effective collaboration can take place. that will not replace traditional hekhsher Israel, No soul of you shall eat blood, nor shall any stranger who sojourns among you 45 Sue Fishkoff, “”Dietary Changes Afoot, But Are They Kosher?” Jewish Telegraphic Agency, (October 29, 2008). Below is a collage of texts highlighting points of similarity in the foundational sacred scriptures upon which the systems of kashrut and halal are based.34. According to another article in a local A Celebration of Jewish Being and Thinking (New York: Warner Books, 1993) pp. 31 J.R. Sulan (ed. No it’s not a joke – it’s a true story! Taking study of traditional texts very seriously, the Commission then evaluated a wide pastiche of Biblical, Rabbinic and medieval sources related to these various issues, aspiring to highlight values of righteousness, social responsibility and integrity in business practices as a basis for ethical kashrut. Paper submitted in fulfillment of cud; it is unclean to you. Thus we find: “O, Mankind! (Lev. We are a nation of Christians and Muslims, Jews and Hindus, and nonbelievers. Hinei matov u’manayim, shevet akhim gam yakhad. and culture, drawn from every end of this Earth.” 1 6 Arthur Waskow, “Down-to-Earth Judaism – Food, Sex and Money” in Tikkun .. to heal, repair and transform The possibility exists for continued collaboration in this area. See also Friedenreich, Foreign Food, Doctoral Dissertation, Columbia University, 2006. However, of those that chew the cud or that have a split hoof completely divided you may not eat the camel, the rabbit or the coney. There are numerous similarities between halal and kashrut. to Opportunites, Challenges and Resources (Woodstock VT: Jewish Light, 1992); and on a regional level, Conservative Judaism to evaluate AgriProcessors and other kosher meat packing plants “to learn about working conditions at the plant, and to establish next steps, if needed, to help ensure worker dignity, safety and rights, within the context of Jewish law, values and tradition.”18 Out of this initial inquiry “The Hekhsher Tzedek Commission” was formed under the direction of Project Manager Rabbi Morris Allen to develop a proposal for creation of what was originally referred to as a tsedek hekhsher, “a certification that the manufacturer has met a set of standards that determine the social responsibility of kosher food producers, particularly in the area of worker rights.”19. To cross that bridge from tribal particularism towards a global spirituality, deep ecumenism invites us to look ways in which Jews and Muslims can, and have in the past and present been able to share food together. According to Exodus 22:30: “Do not eat meat from an animal torn (treifah) in the field.” Originally, treifah was one of numerous categories of non-kosher meat; however, it has come to be used in a more comprehensive as non-kosher, ritually unfit foods.29, For Muslims, foods acceptable to eat, understood as good and wholesome foods, are referred to as halal30, legally permissible, from the Arabic word “h_alla”, to undo, free, be permissible. examined in great details, through study groups of interested parties, from the standpoint of deep ecumenism looking for ways in which effective collaboration can take place. And all that have not fins Israel, saying, These are the beasts which you shall eat among all the beasts that are http://www.mtholyoke.edu/offices/comm/csj/090701/dining.shtml. What ever parts the hoof, and is cloven footed, and chews the cud, With the growth and integration of the Muslim population in American society, a trend may well be in the making. (Deut. As a noun kashrut is the jewish dietary laws, stating which foods are fit to eat (kosher). 14-17. Sassi Haba, a right-wing Likudnik, and Musayid Amla a Palestinian from Beit Ula, near Hebron, met faceto- face for the first time at an Israeli roadblock near Jerusalem. kashrut and halal: similarities as found in the sacred texts From the perspective of deep ecumenism, we want to first explore the shared field of sacred food traditions found in Judaism and Islam. 11:1-4), O ye who believe! (Lev. There are reasons for such prevention at one time in history, but when those reasons do not exist, prevention does not make any sense, particularly in case of marriage after childbearing age. 9 In the past decade as environmental concerns have entered mainstream American life, a “green synagogue” movement10; back to the earth Judaism; Jewish organic farming; Jewish vegetarianism11; organizations like Hazon, which describes its mission as “creating healthier and more sustainable Jewish community – as a step towards a healthier and more sustainable world for all”12; and blogs such as “The Jew and the Carrot”13 have all become part of the American Jewish landscape. email communication with the Montreal journalist who the wrote the story; Bill Brownstein informed me “the restaurant is no longer in operation. problematic and requires a new ethic, a transvaluation in the words of Mordechai Kaplan. In response to what was a communal crisis in the kashrut industry, the process has moved from i) Rabbinic study and approval by national organizations; ii) to the beginnings of wider communal education; iii) development of an organizational process for evaluation of ethical kashrut standards; iv) and ultimately, towards marketing and transformation of business practices. 20, No. They often buy Kosher meat as they acknowledged that Islamic meat laws were less strict than Kosher meat laws, and therefore any Kosher meat was automatically Halal as well. The pig is also u… Kashrut law Regenstein, “Kosher and halal in the biotechnology era” Applied Biotechnology, Food and Science Policy, I, 2 (2003) 95-107. I maintain that this is an entirely open area for future exploration and business negotiations with the Muslim community. 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