Kosher: Perbedaan antara revisi
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Baris 6:
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.
Di antara berbagai peraturan dalam hukum kashrut terdapat larangan untuk mengkonsumsi hewan yang tidak kosher seperti daging babi, kerang-kerangan ([[moluska]] maupun [[Krustasea]]), sebagian besar [[serangga]] (kecuali pada pesies tertentu misalnya [[belalang kosher]]), percampuran antara daging sapi dan susu, dan hukum yang mengatur cara menyembelih hewan [[mamalia]] dan [[unggas]] mengacu pada proses yang disebut [[shechita]]. Terdapat juga hukum mengenai produk hasil pertanian yang dapat mempengaruhi layak atau tidaknya suatu makanan dikonsumsi.
Makanan yang tidak sesuai dengan hukum Yahudi diistilahkan ''treifah'' atau ''treif'' (טְרֵפָה ṭərēp̄āh) ("tercabik"); istilah yang aslinya mengacu kepada binatang (dari [[spesies]] yang kosher, misalnya [[sapi]] atau [[domba]]) yang disembelih dengan cara yang keliru atau dilukai hingga mati oleh binatang buas dan karena itu tidak layak dimakan manusia. Di antara orang-orang [[Sefardi]], istilah ini biasanya hanya merujuk pada daging yang tidak kosher.
Kata ''
== Jenis-jenis Makanan ==
Baris 21:
{{details|Hechsher}}
Sejak lebih dari seabad yang lalu, telah ada perkembangan di berbagai organisasi [[rabbinic]] yang melakukan sertifikasi pada produk, pabrik makanan dan [[restaurant]] kosher, biasanya dengan pemakaian simbol (disebut [[hechsher]]) untuk menunjukkan adanya dukungan dari organisasi rabbinic. Saat ini, sekitar seperenam dari orang Yahudi Amerika yang masih secara penuh menjalankan hukum kosher, dan banyak yang masih menjauhkan diri dari makanan tidak kosher, khususnya daging babi.
Makanan yang dibeli di toko dapat diidentifikasikan kosher bila ada tanda [[hechsher]] (plural ''hechsherim''), sebuah lambang grafis yang menunjukkan bahwa makanan itu telah disertifikasikan kosher oleh otoritas rabinik. (Mungkin saja seorang rabi sebagai individu, namun yang lebih sering adalah suatu organisasi rabinik.) Lambang yang paling sering adalah tanda "OU", yaitu huruf U dalam sebuah lingkaran (Ⓤ), yang melambangkan [[Jemaat-jemaat Uni Ortodoks]]. Namun banyak rabi dan organisasi yang mempunyai [[tanda pengesahan]] mereka sendiri-sendiri, dan lambang-lambang yang lain terlalu banyak untuk didaftarkan di sini.
Baris 34:
==Reasons for the Biblical dietary laws==
There continues to be a debate on the purposes and meaning of the laws regarding Kashrut.
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:
Baris 43:
:''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).
This view, however, has been rejected by most classical and modern Jewish authorities, and by modern biblical scholars. For example, [[Maimonides]] holds that all the laws given by God have a reason, that we are permitted to seek out what these reasons may be, and that we should feel comfortable in knowing that rational reasons exist for all of God's laws in the Torah, even if we are not sure of what some of these reasons are. For Maimonides, the idea that God gave laws without any reason is anathema.
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.
===Ritual purity and holiness===
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."
Baris 115:
* 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''.
[[Genesis]] 1:29 states "And [[God]] said: Behold, I have given you every herb yielding seed which is upon the face of all the earth, and every tree that has seed-yielding fruit - to you it shall be for food." According to many classical Jewish Bible commentators, this means that God's original plan was for mankind to be vegetarian, and that God later gave permission for man to eat meat because of man's weak nature. However, others argue that people may eat animals because God gave Eve and Adam dominion over them. Some prominent [[rabbi]]s have been vegetarian, among them the first Chief Rabbi of pre-state [[Israel]], [[Abraham Isaac Kook]], former Chief Rabbi of [[Israel]] [[Shlomo Goren]] and former Cheif Rabbi of Haifa She'ar-Yashuv Cohen.
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.
Baris 133:
# Hukum yang dapat dipahami setelah adanya penjelasan, tetapi tidak akan menjadi hukum jika tidak ada Hukum [[Taurat]] (Edot).
# Aturan yang tidak memiliki penjelasan rasional (chukim).
[[cendekiawan]] Yahudi
Kelompok Yahudi [[Hasidim]] percaya bahwa kehidupan sehari-hari diilhami oleh adanya hubungan dengan Tuhan, hal ini diwujud nyatakan dalam dunia secara fisik; Yahudi Hasidim berpendapat bahwa hukum mengenai makanan punya kaitan dengan hubungan tersebut, istilah yang dipakai adalah percikan kudus, adanya peran hewan dalam interaksi manusia dan Tuhan. Namun, tidak semua produk hewani dapat mendatangkan percikan kudus. Ada hewan yang secara ritual dinyatakan bersih dan juga tidak bersih.
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.
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