/koh"sheuhr/, adj.
1. Judaism.
a. fit or allowed to be eaten or used, according to the dietary or ceremonial laws: kosher meat; kosher dishes; a kosher tallith.
b. adhering to the laws governing such fitness: a kosher restaurant.
2. Informal.
a. proper; legitimate.
b. genuine; authentic.
3. keep kosher, to adhere to the dietary laws of Judaism.
4. Informal. kosher food: Let's eat kosher tonight.
5. Judaism. to make kosher: to kosher meat by salting.
Also, kasher.
[1850-55; 1920-25 for def. 2; < Yiddish < Heb kasher right, fit]

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Yiddish  Kosher,  Hebrew  Kāshēr 

      (“fit,” or “proper”), in Judaism, the fitness of an object for ritual purposes. Though generally applied to foods that meet the requirements of the dietary laws (kashruth), kosher is also used to describe, for instance, such objects as a Torah scroll, water for ritual bathing (mikvah), and the ritual ram's horn (shofar). When applied to food, kosher is the opposite of terefah (“forbidden”); when applied to other things, it is the opposite of pasul (“unfit”).

      In connection with the dietary laws, kosher implies (1) that the food is not derived from the animals, birds, or fish prohibited in Leviticus 11 or Deuteronomy 14; (2) that the animals or birds have been slaughtered by ritual method of shehitah (see below); (3) that the meat has been salted to remove the blood (Deuteronomy 12:16, 23–25, and elsewhere) after the carcass has been critically examined for physical blemishes and that the ischiatic nerve has been removed from hindquarters (Genesis 32:32); and (4) that meat and milk have not been cooked together (Exodus 23:19) and that separate utensils have been employed. In consequence of (2), the term terefah (that which has been torn by beasts; Genesis 31:39) is extended to all food violating the law, even, incorrectly, to admixtures of leaven on Passover, though Kāshēr la-Pesach, “fit for Passover,” is fairly correct. So-called kosher wine is prepared under observation, to prevent libations to idols and, by Talmudic extension, to avoid handling by non-Jews. This last regulation is presently observed only by the ultra-Orthodox. A relic of Roman days, it once was common to both Judaism and early Christianity.

      The special method of slaughtering animals, called shehitah, consists of an incision made across the neck of the animal or fowl by a qualified person especially trained for ritual slaughter, with a special knife that is razor-sharp and has a smooth edge with absolutely no nicks. The cutting must be made by moving the knife in a single swift and uninterrupted sweep, and not by pressure or by stabbing. The cut severs the main arteries, rendering the animal unconscious and permitting the blood to drain from the body. The slaughterer (shohet) recites a prayer before the act of shehitah.

      Objections have sometimes been raised to this method of slaughter on the grounds of cruelty. The sight of the struggling animal aroused the concern of humane societies, and in some European countries this resulted in legislation forbidding shehitah. Scientific opinion indicates, however, that severance of the carotid arteries and the jugular vein by one swift movement results in almost immediate loss of consciousness, and the afterstruggle is reflex muscular action.

      In Orthodox Judaism the dietary laws are considered implications of the divine command to “be holy” (Leviticus 19:2), but in Reform Judaism their observance has been declared to be unnecessary to the life of piety. See also kashruth.

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Universalium. 2010.

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