Kosher: Perbedaan antara revisi

 

 

Sebagian besar hukum dasar kosher berasal dari Kitab [[Imamat]] dan [[Ulangan]] di dalam [[Taurat|Torah]], yang secara terinci menguraikan [[hukum lisan]] ([[Mishnah]] dan [[Talmud]]) dan dikodifikasikan oleh [[Shulkhan Arukh]] dan kemudian oleh pimpinan [[rabinik]]. Ada banyak sekali alasan yang dikemukakan untuk hukum-hukum ini, yang merentang dari filosofis dan ritualistik hingga praktis dan higienis; lihat bawah untuk contoh dan penjelasannya.

 

 

 

 

== Jenis-jenis Makanan ==

{{details|Hechsher}}

 

 

 

 

<!--It is not sufficient to read the list of ingredients on a product label in order to determine a food's kosher status, as many things are not included in this list, such as pan lubricants and release agents (which may be derived from lard), flavorings (even "natural [[Flavouring|flavorings]]" may be derived from non-kosher substances) and others. It can, however, identify obviously unkosher substances present in food.

 

==Reasons for the Biblical dietary laws==

 

In [[Jewish philosophy]] it is recognized that many of the [[613 mitzvot]] cannot be explained rationally. They are categorized as ''chukim'', comprising such laws as the [[Red Heifer]] ([[Book of Numbers|Numbers]] 19). There are three basic points of view regarding these laws:

:''Some Jewish scholars have held that these dietary laws should simply be categorized with a group of laws that are considered irrational in that there is no particular explanation for their existence. The reason for this is that there are some of God's regulations for mankind that the human mind is not necessarily capable of understanding. Related to this is the idea that the dietary laws were given as a demonstration of God's authority and that man should obey without asking for a reason'' (William H. Shea, ''Clean and Unclean Meats'', Biblical Research Institute, December 1988).

 

 

Perhaps, others argue, laws in the category of chukim were given BECAUSE of the well-known Jewish tendency to rationalize and probe - a sort of reminder that yes, the Universe should be, and is explainable, but you can't understand everything. A reminder that, just as we should not sacrifice our intelligence to the alter of Obedience, we should also refrain from sacrificing our sense of mystery, at the altar of Intelligence.

 

 

According to the [[Bible|Biblical]] book of [[Leviticus]], the purpose of the laws is related to ritual purity and holiness. Indeed, the [[Hebrew language|Hebrew]] word for "holiness" is etymologically related to the Hebrew word for "distinction" or "separation." This idea is generally accepted by most Jews today, and by many modern biblical scholars. Cultural anthropologist [[Mary Douglas]] has written an important work on just how the Israelites may have used the idea of distinction as a way to create holiness. Her seminal work, ''Purity and Danger'' (1966), is still studied today. One theory widely accepted today is that the laws serve as a distinction between the Israelites and the non-Israelite nations of the world. Gordon Wenham writes: "The laws reminded Israel what sort of behaviour was expected of her, that she had been chosen to be holy in an unclean world."

* Kashrut has procedures by which equipment can be cleaned of its previous non-kosher use, but that might be inadequate for vegetarians or other religions. For example, dairy manufacturing equipment can be cleaned well enough that the rabbis will grant ''parve'' status to products manufactured afterward. Nevertheless, someone with a strong allergic sensitivity to dairy products might still react to the dairy residue, and that is why some products will have a "milk" warning on a product which is legitimately ''parve''.

 

 

Some Orthodox authorities have ruled that it is forbidden for an individual to become a vegetarian if they do so because they believe in [[animal rights]]; however, they have also ruled that vegetarianism is allowed for pragmatic reasons (if kosher meat is expensive or hard to come by in their area), health concerns, or for reasons of personal taste (if someone finds meat unpalatable). Some feel that the mass-slaughter of animals in this industrial age is not subject to the same scrutiny as it was in olden days, with the result that the likelihood of proper shechita is very low; some Jews abstain from meat for this reason. Some believe that [[Halakha]] encourages the eating of meat at the [[Sabbath]] and [[Jewish holiday|Festival]] meals, and some Orthodox Jews who are otherwise vegetarian will nevertheless consume meat at these meals.

 

In some ways, modern slaughtering practices and kashrut practices clash, although both may have good intentions with respect to hygiene and animal welfare; for instance, kashrut prohibits slaughter of an unconscious animal, for reasons of avoiding consumption of a diseased animal as well as the possibility of inhumane means of anesthesia, and relies on the skill of the shochet and the sharpness of the knife to slit the jugular as painlessly as possible. On the other hand, for reasons of hygiene, modern slaughterhouse regulations prohibit the carcass of an animal from falling into the blood of another, so that animals are often suspended by a leg before being slaughtered; they would normally be stunned by a blow to the head to prevent suffering in this process, but the prohibition of slaughter of an unconscious animal prevents this for kosher slaughter. Of course, other, more humane, methods of supporting the carcass of the animal after it is slaughtered are available, but since they are more expensive and not routinely used for nonkosher slaughter, slaughterhouses are reluctant to adopt them, and when they do often greatly raise the price of the meat to compensate for the nonstandard technique.-->== Penjelasan Filsafat ==

# Hukum yang memiliki penjelasan rasional dan dapat diterima oleh sebagian besar masyarakat yang taat ([[mishpatim]]).

# Hukum yang dapat dipahami setelah adanya penjelasan, tetapi tidak akan menjadi hukum jika tidak ada Hukum [[Taurat]] (Edot).

 

 

Menurut seorang teolog Kristen, Gordon J. Wenham, tujuan hukum kosher adalah untuk membantu orang-orang Yahudi mempertahankan keberadaan mereka yang berbeda dan terpisah dari bangsa lain; ia mengatakan bahwa hukum tersebut membawa pengaruh untuk menghindari sosialisai dan perkawinan campur dengan orang non-Yahudi, hal ini untuk mencegah lunturnya identitas Yahudi. Wenham berpendapat bahwa karena makanan adalah perkara publik, maka dengan adanya hukum ini dapat menjadi pengingat tentang status mereka yang khas sebagai orang Yahudi.

== Kosher dan Islam ==

{{main|Halal#Perbandingan dengan Kosher|Halal dibandingkan dengan Kosher}}

 

Islam dan Yahudi sama-sama setuju—walau dengan penerapan yang berbeda—bahwa makanan dari hewan darat boleh dimakan setelah disembelih melalui lehernya dan dikeluarkan darahnya, bahwa makanan yang diolah tidak boleh bercampur dengan yang tidak boleh dimakan maupun diolah dengan peralatan bekas makanan non halal atau kosher—kecuali peralatan tersebut telah disucikan lagi.

* [[Masakan Yahudi]]

* [[Pajak kosher]]

* [[Halal]]

* [[Makanan dan minuman yang ditabukan]]

 

== Catatan ==

 

== Bacaan lebih lanjut ==

 

=== Tentang penyembelihan ritual ===

* [http://www.grandin.com/ritual/kosher.slaugh.html Studi tentang rasa sakit pada penyembelihan]

 

* [http://www.koshercertification.org.uk Kosher Certification for Indonesia and all Asia]

* [http://www.chabad.org/library/article.asp?AID=93784 Resep makanan tradisional kosher]

* [http://www.brook.com/jveg/ Eko-Kosher: Mitzvah Vegetarian]

 

[[Kategori:Yahudi]]