[求助]hala与kosher认证有什么区别？ [复制链接]

要正面的回答您的话，我认为你的问题还不是很明确。 因为，没完全明白你的问题的精确含义。只怪我太笨。 但，我知道，合法与非法也许是您的问题关键。 其实，安伊斯蓝的理解，古兰是安拉给人类的“命令”、圣人的言行就是人类的榜样。不轻言非法。按这样的标准来说，任何的《认证》都是相对的。相对于地方上的具体。 合法就是合法那是经过百年的教法判断，认证也要遵循教法。 呵呵。看了几天这贴，我还是痒痒的说了，其实我不怎么懂伊斯蓝。希望楼主帮我批改批改。 [em02][em02]

Halal食品，是阿拉伯语词汇“合法的，受许可的”的音译，意思是伊斯兰所允许的，或符合伊斯兰教法要求的，中国常说“清真食品”； “kosher”食品，是指犹太教的合法食物、就是符合犹太教的教法要求的食物； Halal、kosher、素食者食品是不同的。 最近忙了些，就把找到的英文资料直接贴上来，大家讨论一下；

COMPARISON OF KOSHER,HALAL, AND VEGETARIAN Why are we discussing kosher and vegetarian issues in a halal book? There are two reasons:
Permitted food of the Jews is called kosher. Many Muslims and non- Muslims think that halal is similar to kosher. We want to highlight the similarities and differences between kosher and halal. Similarly, many halal consumers might think that because vegetarian products are from vegetable sources, they are halal. Here, we point out differences not only between kosher and halal but also between halal and vegetarian.
Many people in the U.S. food industry are familiar with the word kosher and what is required to make the products kosher. By comparing halal with kosher, we can help food industry professionals understand each concept and better comply with halal requirements. Before undertaking a comparative discussion, let us first review the permissibility for Muslims of meat of animals killed by the Ahlul Kitab (Jews and Christians). MEAT OF ANIMALS KILLED BY THE AHLUL KITAB There has been much discussion among Muslim consumers as well as Islamic scholars about the permissibility of consuming meat of animals killed by the Ahlul Kitab (people of the book), meaning Jews and Christians. This generally implies that the animal was killed by Ahlul Kitab, but the Islamic method of slaughter while invoking the name of God as required under the Islamic guidelines was not followed.

               KOSHER LAWS Kosher dietary laws determine which foods are fit or proper for consumption by Jewish consumers who observe these laws. The laws are Biblical in origin, coming mainly from the original five books of the Holy Scriptures (the Torah). At the same time Moses received the Ten Commandments on Mount Sinai, Jewish tradition teaches that he also received the oral law, which was eventually written down many years later in the Talmud. This oral law is as much a part of  Biblical law as the written text. Over the years, the meaning of the Biblical kosher laws have been interpreted and extended by rabbis to protect Jewish people from violating any of the fundamental laws and to address new issues and technologies. The system of Jewish law is referred to as halacha (Regenstein and Chaudry, 2001).

                        HALAL  LAWS Halal dietary laws determine which foods are lawful or permitted for Muslims These laws are found in the Quran and the books of hadith (the traditions). Islamic law is referred to as Shari’ah and has been interpreted by Muslim scholars over the years. The basic principles of Islamic laws remain definite and unaltered. However,their interpretation and application might change according to time, place, and circumstances. Some of the issues Muslim scholars are dealing with include biotechnology, unconventional sources of ingredients, synthetic materials, and innovations in animal slaughter and meat processing. Although many Muslims purchase kosher food in the U.S., these foods, as wewill see later, do not always meet the needs of Muslim consumers. The mostcommon areas of concern for Muslim consumers when considering purchasing kosher products are the use of various questionable gelatins in products produced by more lenient kosher supervisions and the use of alcohol in cooking food and as a carrier for flavors.

哦，原来是这样的啊 学学习习 [em01]

                                    KOSHER DIETARY LAWS Kosher dietary laws predominantly deal with three issues, all focused on the animal kingdom:       
Allowed animals       
Prohibition of blood       
Prohibition of mixing of milk and meat           Additionally, for the week of Passover (in late March or April) restrictions on chometz, the prohibited grains (wheat, rye, oats, barley, and spelt), and rabbinical extensions of this prohibition lead to a whole new set of regulations, focused in this case on the plant kingdom. In addition, separate laws deal with grape juice,wine, and alcohol derived from grape products; Jewish supervision of milk; Jewish cooking, cheese making, and baking; equipment kosherization; purchasing new equipment from non-Jews; and old and new flour (Regenstein and Chaudry, 2001).

             Allowed Animals for Kosher      Ruminants with split hoofs that chew their cud, traditional domestic birds, and fish with fins and removable scales are generally permitted. Pigs, wild birds, sharks,dogfish, catfish, monkfish, and similar species are prohibited, as are all crustacean and molluscan shellfish. Almost all insects are prohibited such that carmine and cochineal (natural red pigments) are not used in kosher products by most rabbinical supervisors. With respect to poultry, traditional domestic birds such as chicken, turkey, squab, duck, and goose are kosher. Birds in the rattrie category (ostrich, emu,and rhea) are not kosher as the ostrich is specifically mentioned in the Bible.      However, it is not clear as to whether the animal of the Bible is the same animalwe know today as an ostrich. A set of criteria is sometimes referred to in trying todetermine whether a bird is kosher. The kosher bird has a stomach (gizzard) lining that can be removed from the rest of the gizzard. It cannot be a bird of prey. Another issue deals with tradition, for example, newly discovered or developed birds might not be acceptable. Some rabbis do not accept wild turkey, whereas some do not accept the featherless chicken.    The only animals from the sea that are permitted are those with fins and scales.  All fish with scales have fins, so the focus is on scales. These must be visible to  the human eye and must be removable from the fish skin without tearing the skin. A few fish remain controversial, probably swordfish being the most discussed (Regenstein and Regenstein, 2000).       Most insects are not kosher. The exception includes a few types of grasshoppers, which are acceptable in the parts of the world where the tradition of eating them has not been lost. Edible insects are all in the grasshopper family identified as permitted in the Torah due to their unique movement mechanism. Again, only visible insects are of concern; an insect that spends its entire life cycle inside the food is not of concern. The recent development of exhaustive cleaning methods to prepare prepackaged salad vegetables eliminates a lot of the insects that are sometimes visible, rendering the product kosher and, therefore, usable in kosher foodservice establishments and in the kosher home, without requiring extensive  special inspection procedures. Although companies in this arena go through a great deal of effort to produce an insect-free product, some kosher supervision agencies remain unconvinced and only certify those products (or particular lots) that meet their more stringent requirements (Regenstein and Regenstein, 1988). The prohibition of insects focuses on the whole animal. If one’s intent is to make a dish where the food will be chopped up in a food processor, then one may skip the elaborate inspection of fruits and vegetables for insects and assume that the presence of insect parts does not render the food non-kosher. There are guidebooks describing which fruits and vegetables in particular countries need inspection;recommended methods for doing this inspection are included. Kosher consumers have appreciated the use of pesticides to keep products insect-free as well as the use of prepackaged vegetables that have been properly inspected. Modern IPM (integrated pest management) programs that increase the level of insect infestation in fruits and vegetables can cause problems for the kosher consumer. Examples of problems with insects that one might not think about include insects under the triangles on the stalks of asparagus, under the greens of trawberries, and thrips  on cabbage leaves. Because of the difficulty of properly inspecting them, many orthodox consumers do not use brussel sprouts (Regenstein and Regenstein, 1988).

             Prohibition of Blood    Ruminants and fowl must be slaughtered according to Jewish law by a specially trained religious slaughterman (shochet), using a special knife designed for thepurpose (chalef). The knife must be extremely sharp and have a very straight blade that is at least twice the diameter of the neck of the animal to be slaughtered. The animal is not stunned prior to slaughter. If the slaughter is done in accordance with Jewish law and with good animal-handling practices, the animal will die without showing any signs of stress. With respect to kashrus supervision, slaughtering is the only time a blessing is said, and it is said before commencing slaughter. The slaughterman asks forgiveness for taking a life. The blessing is not said over each animal. The rules for slaughter are very strict and the shochet checks the chalef before and after the slaughter of each animal. If any problem occurs with the knife, the animal becomes treife (not kosher). The shochet also checks the cut on the animal’s neck after each slaughter to make sure it was done correctly. Slaughtered animals are subsequently inspected for defects by rabbinically trained inspectors. If an animal is found to have a defect, the animal is deemed unacceptable and becomes treife. There is no trimming of defective portions as generally permitted under secular law. The general rule is that the defect would not lead to a situation where the animal could be expected to die within a year. Consumer desire for more stringent kosher meat inspection requirements in the U.S. has led to the development of a standard for kosher meat that meets a stricter inspection requirement, mainly with respect to the condition of the animal’s lungs. As the major site of halachic defects, the lungs must always be inspected. Other organs are spot-checked or examined when a potential problem is observed. Meat that meets this stricter standard is referred to as glatt (smooth) kosher, referring to the fact that the animal’s lungs do not have any adhesions (sirkas). The bodek (inspector of internal organs) is trained to look for lung adhesions in the animal both before and after its lungs are removed. To test a lung, the bodek first removes all sirkas and then blows up the lung by using normal human air pressure. The lung is then put into a water tank and the bodek looks for air bubbles. If the lung is still intact, it is kosher. In the U.S., a glatt kosher animal’s lungs generally have fewer than two adhesions,which permit the task to be done carefully in the limited time available in large plants (Regenstein and Chaudry, 2001; Regenstein and Regenstein, 1979, 1988). Meat and poultry must be further prepared by properly removing certain veins,arteries, prohibited fats, blood, and the sciatic nerve. In practical terms, this means that only the front quarter cuts of kosher red meat are used in the U.S. and most Western countries. Although it is very difficult and time consuming to remove an animal’s sciatic nerve, necessity demanded that this deveining be done in parts of the world where the hindquarter was needed in the kosher food supply. In some animals such as deer, it is relatively easy to devein the hindquarter. However, if there is no tradition of eating any hindquarter meat within a community, some rabbis have rejected the deer hindquarters for their community. To further remove the prohibited blood, red meat and poultry must then be soaked and salted within 72 h of slaughter. The salted meat is then rinsed three times (Regenstein and Chaudry, 2001; Regenstein and Regenstein, 1988). Any ingredients or materials that might be derived from animal sources are generally prohibited because of the difficulty of obtaining them from kosher animals. This includes many products that might be used in foods and dietary supplement, such as emulsifiers, stabilizers, and surfactants, particularly those materials that are derived from fat. Very careful rabbinical supervision is necessary to ensure that no animal-derived ingredients are included. Almost all such materials are available in a kosher form derived from plant oils (Regenstein and Chaudry, 2001).

不晓得KING兄弟看明白了没有,我还是有点模糊.

101MM看来和0643MM一样有意思。 其实二位均是成就之士。当然，英文我可不明白那么的多。 不过，0643小姐的其中仅有的汉字我是理解的。 不过这些并不是我学习后欣喜的原因。 而是楼主给我的正面，她该是个很有探索精神的人，值得赞许。 几乎可以理解这样的问题为：合法与《合法》的区别是什么？ 坦率的说，我和很多的朋友都会不以为然，真的忽略很多生活中的迹象。 这两个合法的真正不同就是人生观、世界观的不同。 101小姐请提示在下，我算理解的对吗？

Halal食品，是阿拉伯语词汇“合法的，受许可的”的音译，意思是伊斯兰所允许的，或符合伊斯兰教法要求的，中国常说“清真食品”； “kosher”食品，是指犹太教的合法食物、就是符合犹太教的教法要求的食物； 对啊!

大概因为没有贴完的原故，所以大家还没有看明白，现在继续贴关于其具体规定的一些区别。 呵呵，人以食为天，食品人应该了解不同团体之间具体的饮食差别。贴这些帖子，希望和大家一起学习。

Prohibition of Mixing of Milk and Meat “Thou shalt not seeth the kid in its mother’s milk.” This passage appears three times in the Torah and is therefore considered a very serious admonition. The meat side of the equation has been rabbinically extended to include poultry. The dairy side includes all milk derivatives. To keep meat and milk separate in accordance with kosher law requires that processing and handling of all materials and products fall into one of three categories:
Meat product
Dairy product
Pareve (parve, parev), or neutral product The pareve category includes all products that are not classified as meat or dairy. All plant products are pareve along with eggs, fish, honey, and lac resin (shellac). These pareve foods can be used with either meat products or dairy products. However, if they are mixed with meat or dairy, they take on the identity of the product they are mixed with; for example, an egg in a cheese soufflé becomes dairy To ensure the complete separation of milk and meat, all equipment, utensils, pipes, steam, etc., must be of the properly designated category. If plant materials (e.g., fruit juices) are run through a dairy plant, they will be considered a dairy product religiously. Some kosher supervision agencies permit such a product to be listed as dairy equipment (DE) rather than dairy. The DE tells the consumer that it does not contain any intentionally added dairy ingredients, but that it was made on dairy equipment (see discussion on allergy). If a product with no meat ingredients is made in a meat plant (e.g., a vegetarian vegetable soup), it may be marked meat equipment (ME). Although one may need to wash the dishes before and after use, the DE food can be eaten on meat dishes and the ME food on dairy dishes. A significant wait is normally required to use a product with dairy ingredients after one has eaten meat [i.e., from 3 to 6 h depending on the customs (minhag) of the area the husband came from]. With the DE listing, the consumer can use the DE product immediately before or after a meat meal but not with a meat meal. Following dairy, the wait before eating meat is much less, usually from a rinse of the mouth with water to 1 h. Certain dairy foods require the full wait of 3 to 6 h; for example, when a hard cheese (defined as a cheese that has been aged for over 6 months or one that is particularly dry and hard, such as many of the Italian cheeses) is eaten, the wait is the same as that for meat to dairy. Thus, most companies producing cheese for the kosher market usually age their cheese for less than 6 months, although with proper package marking this is not a religious requirement. If one wants to make an ingredient or product truly pareve, the plant equipment must undergo a process of equipment kosherization (Regenstein and Chaudry, 2001).