Instruct: Given a question, retrieve relevant passages that answer the question.
Query: What foods are Jews not allowed to eat?
Certain foods, notably pork and shellfish, are forbidden; meat and dairy may not be combined, and meat must be ritually slaughtered and salted to remove all traces of blood.
The Muslims follow the Islamic law that lists foods and drinks that are Halal and permissible to consume. Halal foods are foods that Muslims are allowed to eat and drink under Islamic dietary guidelines. The criteria specify both what foods are allowed, and how the food must be prepared. The foods addressed are mostly types of meat/animal tissue.
One reason for the rise of "Camera Eats First" is the rise of digital convenience. The global participation in social media is on continual surge with the advancement in technology and commonness of digital devices that serve as mediums for social media. The veteran food photographer of "The New York Times", "The Wall Street Journal" and "Saveur" magazine Dave Hagerman mentioned that Instagram contains the most examples of "Camera Eats First" photos. This platform provides a way for people to share and indulge in their common obsession of food globally, thus encouraging taking pictures of food for personal use. More importantly, keeping a photogenic food diary is being treated as a form of self representation, showing who they are from what they eat in accordance to the quote of "Tell me what you eat, and I will tell you what you are," by the French philosopher and gourmand Jean Anthelme Brillat-Savarin.
Dairy foods such as cheesecake, cheese blintzes, and cheese kreplach among Ashkenazi Jews; cheese sambusak, kelsonnes (cheese ravioli), and atayef (a cheese-filled pancake) among Syrian Jews; kahee (a dough that is buttered and sugared) among Iraqi Jews; and a seven-layer cake called "siete cielos" (seven heavens) among Tunisian and Moroccan Jews are traditionally consumed on the Shavuot holiday. Yemenite Jews do not eat dairy foods on Shavuot.
Horses have an advanced sense of taste, which allows them to sort through fodder and choose what they would most like to eat,[79] and their prehensile lips can easily sort even small grains. Horses generally will not eat poisonous plants, however, there are exceptions; horses will occasionally eat toxic amounts of poisonous plants even when there is adequate healthy food.[80]
Chinese food allowed Jews to transition from strict kosher to incorporating non-kosher foods into their diets. Chinese cuisine is "unusually well suited to Jewish tastes because, unlike virtually any other cuisine available in America, traditional Chinese cooking does not use any milk products whatsoever." While most first-generation Jews living in America strictly practiced kashrut at all times, many second-generation Jews remained strict in their home observance but became more flexible in the foods they ate outside the home. The nature of Chinese food allowed them to rationalize this decision, as it is "disguised through a process of cutting, chopping and mincing. Pork, shrimp, lobster, and other so-called dietary abominations are no longer viewed in their more natural states." This process of cutting, chopping, and mincing, referred to as "ko p'eng—'to cut and cook'" in ancient Chinese texts, made the ingredients invisible and thus "safe treyf". For instance, pork was hidden and wrapped in wontons that looked similar to Jewish kreplach (dumplings). Ultimately this gave way to many US-born Jews rejecting kashrut altogether as "impractical and anachronistic". Breaking the rules of kashrut by eating Chinese food allowed the younger generation to assert their independence and it further established a "cosmopolitan spirit".
Customs for the first food eaten after the Yom Kippur fast differ. Iranian Jews often eat a mixture of shredded apples mixed with rose water called "faloodeh seeb." Syrian and Iraqi Jews eat round sesame crackers that look like mini-bagels. Turkish and Greek Jews sip a sweet drink made from melon seeds.
Another factor would be religious/cultural beliefs and customs, which have a significant impact on the food that was eaten. For instance, Jewish and Islamic cultures have rules for not only what they can eat, but how to prepare the food and what it can be paired with. To eat specific food items they must be Kosher (for Jews) and Halal (for Muslims). The most obvious example is that neither can eat pork because pigs are considered unclean. Another example is that many people of India generally do not consume beef because many devout Hindus believe the cow is a sacred animal. Buddhism encourage vegetarianism so that limits what Buddhist can eat. These practices and beliefs encourage what is not eaten and society but also what can be eaten. For instance, the Buddhists have a history of preparing and eating tofu to get protein. There is also the role of the state when it comes to these issues sometimes dictating how meals should be prepared. An example of this would be that of edicts of Ashoka who declared that many animals shall be given decent treatment and limited the numbers that could be consumed. Although, it should be noted Ashoka was a very devout Buddhist and that affected his policies.
Though it is a common stereotype, the relationship Jewish people have with American Chinese cuisine during Christmas is well documented. The definitive scholarly and popular treatment of this subject appears in the book "A Kosher Christmas: 'Tis the Season to Be Jewish" by Rabbi Joshua Eli Plaut, Ph.D. in the third chapter entitled "We Eat Chinese Food on Christmas." The origin of Jews eating Chinese food dates to the end of the 19th century on the Lower East Side, Manhattan, because Jews and the Chinese lived in proximity to each other. There were around a million Eastern European Jews living in New York around 1910 and the Jews constituted over "one quarter of the city’s population." The majority of the Chinese immigrated to the Lower East Side from California after the 1880s and many of them went into the restaurant business.
However this story relates another exception where Halakha requires that one surrender their life. A situation where a person is forced to break a law simply for the sake of desecrating the Torah. If a non-Jewish ruler demands that a Jew cook food for him on the Sabbath, the Jew is required to desecrate the Sabbath rather than let himself be killed. However, if the ruler demands the Jew cook food on the Sabbath, not for the ruler's benefit but simply for the sake of dishonoring the Torah, then one is required to surrender their life to avoid desecrating God's name (akin to idolatry). Hannah and her sons acted in this way when it came to eating pork for the sake of desecrating the Torah, by allowing themselves to be killed they sanctified God's name in public.
Spokespeople for the fast food industry claim that there are no good or bad foods, but instead there are good or bad diets. The industry has defended itself by placing the burden of healthy eating on the consumer, who freely chooses to consume their product outside of what nutritional recommendations allow.
According to Jewish law, this Noahide Law is (along with the other six) considered to be binding on all the "children of Noah" – that is, all of humanity – as the minimum set of morality laws to be practiced by all human beings, irrespective of their religion. The laws of Kashrut, on the other hand, set out additional regulations which are binding upon Jews only. Thus, Kosher laws further determine what is and is not fit for consumption by Jews, and under what circumstances even otherwise kosher foods become unfit for consumption for Jews (including how an animal must be killed by Jewish ritual slaughter before it is consumed by Jews). Thus, eating of a live animal is forbidden under Noahide Law and specifically for Jews under Kosher law.
In the book, Pollan explores the relationship between nutritionism and the Western diet, postulating that the answer to healthy eating is simply to "Eat food. Not too much. Mostly plants." Pollan argues that nutritionism as an ideology has overcomplicated and harmed American eating habits. He says that rather than focusing on eating nutrients, people should focus on eating the sort of food that their ancestors would recognize, implying that much of what Americans eat today isn't real food, but "imitations of food." In the book, he distinguishes between food and "edible foodlike substances." Pollan recommends that Americans spend more money and time on food, and buy locally.
Other conquered lands such as Greece and France also face drastic shortages of food. What is allowed, is doled out in grudging order by the Nazis, with the quislings and collaborators being fed first, while ordinary citizens wait their turn and Jews and the insane thrown scraps of what is left over. When the Allied forces are finally able to liberate the conquered peoples of Europe and Asia, providing an adequate supply of food will be one of the first priorities.
During the annual eight-day Passover holiday, Jews who are more traditionally observant do not eat leavened bread. During Passover some American Jews eat matzah and other foods that conform to this restriction.
American Jewish cuisine may or may not be kosher. For example, some delicatessens follow Jewish dietary law in the preparation and serving of food, while others do not. Followers of Orthodox Judaism, the most traditional form of Judaism, generally eat only kosher food. Some other more-observant Jews also eat kosher food most or all of the time. However the majority of American Jews are less observant of traditional rules, and eat non-kosher food. According to a 2012 study by the Pew Research Center, 22 percent of American Jews keep kosher in their homes.
In this section a story is told of a Jew who converts to being a Christian but on a Friday he eats a goose. He claims that as he converted, a goose can converted into a fish. What she is arguing is that as a goose cannot be a fish, a Jew cannot be a Christian and will always be a Jew. This is reinforced by the illustration as a man with a big nose, big feet and big hands is eating meat on a Friday in front of a priest. This demonstrates that children were taught again that a Jew is sneaky and a liar.
In lower Manhattan, immigrant Jews would open delis for other Jews, Italians ran restaurants primarily for other Italians, and Germans had many places that would serve only Germans, but Chinese restaurant owners "accept[ed] Jews and other immigrant and ethnic groups as customers without precondition." More of the Jews and Italians would want to eat at Chinese restaurants than they would want to eat at their own ethnic restaurants. Chinese restaurateurs' lack of anti-Semitism gave Jews a sense of security, and they were also drawn to the restaurants' exoticism. "Of all the peoples whom immigrant Jews and their children met, of all the foods they encountered in America, the Chinese were the most foreign, the most 'un-Jewish'." A large majority of the Jews saw "eating in Chinese restaurants as an antidote for Jewish parochialism, for the exclusive and overweening emphasis on the culture of the Jews as it had been." Many of the people whom Tuchman and Levine spoke to felt that eating in a place that was "un-Jewish" showed that they could be "somewhat sophisticated, urbane New Yorkers." The restaurants had unusual wallpaper, eccentric decorations, chopsticks, and exotic food names. The generations of Jews who grew up in New York after the initial Eastern European Jews immigrated wanted their identity to be based on cosmopolitan ideals.
While most Conservative Jews observe the tradition of avoiding "kitniyot" during Passover, the Committee on Jewish Law and Standards, an authoritative body in Conservative Judaism, issued two responsa in December 2015 that said it was now permissible to eat these previously prohibited foods throughout the world. These responsa were based on a 1989 responsa by the Responsa Committee of the Israeli Conservative Movement that permitted Conservative Jews in Israel to eat "kitniyot". While eating kitniyot has become more common in Israel, due in large part to the influence of Sephardic Jewish food customs, it is not yet clear whether Conservative Jews in other parts of the world will embrace the new rulings or continue to refrain from kitniyot.
An Eat St. app for iPhone was released in 2011. It allows users to discover the food trucks in their area, as well as share tips and photos with others on their favourite street food destinations. The Eat St. app has been relaunched from its original version in a new and improved version 2.0. The app has been used by over 300,000 food lovers across North America, allowing them to weigh in on their favourite street eats. It also includes video clips and recipes from vendors that have appeared on the show. Using this app, users can learn about the vendors in their area, and share their experiences with their community as well as tourists. The app is very interactive as vendors can update their location using GPS if available on their smart phones, so their biggest fans can know when they are in the area. The Eat St. app brings food truck fanatics together, and allows them to interact through a shared love. The app is also a prime example of how successful the food truck industry has become, as well as how successful the TV show has been.
The first mention of the Jewish population eating Chinese food was in 1899 in the "American Hebrew Weekly" journal. They criticized Jews for eating at non-kosher restaurants, particularly singling out Chinese food. Jews continued to eat at these establishments. In 1936, it was reported that there were eighteen Chinese restaurants open in heavily populated Jewish areas in the Lower East Side. Jews felt more comfortable at these restaurants than they did at the Italian or German eateries that were prevalent during this time period. Joshua Plaut wrote of the origin of Jews eating Chinese food on Christmas: "It dates at least as early as 1935 when "The New York Times" reported a certain restaurant owner named Eng Shee Chuck who brought chow mein on Christmas Day to the Jewish Children’s Home in Newark. Over the years, Jewish families and friends gather on Christmas Eve and Christmas Day at Chinese restaurants across the United States to socialize and to banter, to reinforce social and familiar bonds, and to engage in a favorite activity for Jews during the Christmas holiday. The Chinese restaurant has become a place where Jewish identity is made, remade and announced."
Ethiopian Jews were forbidden to eat the food of non-Jews. A Kahen eats only meat he has slaughtered himself, which his hosts prepare both for him and themselves. Beta Israel who broke these taboos were ostracized, and had to undergo a purification process. Purification included fasting for one or more days, eating only uncooked chickpeas provided by the Kahen, and ritual purification before entering the village.
Neither the Jews nor the Muslims were prepared for an extended siege, and both suffered from a lack of provisions. The Jews, initially overconfident in their strength, failed to prepare even enough water supplies for a short siege. Early in the campaign, the Muslims' hunger caused them to slaughter and cook several asses which they had taken during their conquest. Yet no one in the Muslim army had eaten that meat as Muhammad didn't see the men were at the point of starve to allow it. Muhammad, who had determined that the eating of horse, mule, and ass meat was forbidden, made the exception that one can eat forbidden foods so long as scarcity leaves no other option.
Ethiopian Jews were forbidden to eat the food of non-Jews. A Kes only eats meat he has slaughtered himself, which his hosts then prepare both for him and themselves. Beta Israel who broke these taboos were ostracized and had to undergo a purification process. Purification included fasting for one or more days, eating only uncooked chickpeas provided by the Kes, and ritual purification before entering the village. Unlike other Ethiopians, the Beta Israel do not eat raw meat dishes like kitfo or gored gored.
Islamic dietary laws are prevalent across Bangladesh. Halal foods are food items that Muslims are allowed to eat and drink under Islamic dietary guidelines. The criteria specifies both what foods are allowed, and how the food must be prepared. The foods addressed are mostly types of meat allowed in Islam.