Dear Jackie and Miriam,
Hi girls. I was raised kosher (orthodox many, many years ago) and never
remembered there being any kosher gelatin, however I did a search for
kosher gelatin and came up with this link:
http://www.barryfarm.com/desserts.htm
However, the nutritional information says that the unflavored gelatin
(made with no meat products) has no protein and the flavored gelatins
have only 1.4 grams of protein per serving, so I don't know if it's
worth it or not for you. In order to get the protein (like the Knox
gelatin being discussed) you have to have the one made with meat
products and according to the following article, there's no way you're
gonna find it to be kosher.
To anyone reading this, it's quite lengthy and if it's not in your
interest, hit your delete key now... hahahaha.
By the way, they talk about agar agar and carrageenan as kosher,
vegetarian, gelatin substitutes, but I believe that these two items will
allow items to gel, but do not contain protein that you're looking for.
Sorry, but I think if you want the benefit the others are getting out of
gelatin, you're not going to get it on the kosher side. Read on...
Getting into the Thick of Things - Gelatin
Rabbi Avrohom Mushell, Star-K Kashrus Administrator
Have you ever had a slice of Petcha, gala reta that spicy globby stuff
Bubby used to cook up. How did she manage to make it so thick?
Better yet, open a can of gefilte fish. Look at the stiff jell that
comes as its broth. Why When you cook your own gefilte fish, do you not
get that solid jelly from your broth?
Did you ever wonder why theirs is so thick and yours is not?
COLLAGEN is the answer to this thickening question.
Collagen is a fibrous insoluble protein that makes up a major portion of
bone, skin and connective tissue. By cooking animal bones or adding fish
bones to the broth of your gefilte fish, you will extract some of the
collagen from the bones. This gives you the wobbly jelly in Petcha or
the gefilte fish that comes in a can.
The most common form that collagen is marketed to us is in its partially
hydrolyzed state known commonly as gelatin. The word gelatin comes from
the Latin word gelatus, meaning stiff or frozen. Gelatin stiffness is
measured in units called Bloom. This refers to a measuring device
developed by a man named Oscar T. Bloom. High bloom refers to a higher
molecular weight of the gelatin giving a stiffer consistency. Different
applications will require different bloom levels.
Gelatin Uses
Gel Desserts
Ice Creams
Gummy Bears
Throat Lozenges
Low Fat Items
Sugar Glazes
Emulsifiers
Marshmallows
Toffees
Vitamins
Frostings
Capsules
Yogurts
Protein Supplements
With the commercialization of food processing, this versatile ingredient
has shown its usefulness in a variety of foods. We may be well aware of
its use in making jellylike confections from Jell-O to Gummy Bears. But
the usefulness of gelatin goes beyond that. Gelatin is fat free, yet it
leaves a smooth feeling in your mouth similar to that of fat. This
effect is very useful as an additive to foods that are marketed as low
fat. Gelatin also acts as an emulsifier helping to distribute fat and
add stability to confections. This is helpful in toffees or in
spreadable frostings, creams, yogurts and ice creams. Adding gelatin can
make a candy last longer as gelatin does not break down as quickly as
sugars do. This makes the addition of gelatin ideal for throat lozenges.
Similarly hard sugar glazes will stay white and not run when gelatin is
added. Gelatin can hold shape when aerated to create light and fluffy
marshmallows. In vitamins and medicines gelatin can be used as a coating
to cover a bitter taste or as a capsule to contain the powders. Some use
plain gelatin as a protein supplement to their diet. All in all, gelatin
is remarkably versatile and ideal for the manufacture of many processed
foods and confections. The only question to the kosher consumer is, can
one use foods containing gelatin?
The answer, in short, is it depends on the source. As mentioned before,
gelatin is made by extracting the collagen from the bones and skins of
animals and fish. Most commonly, the gelatin made from animal products
is not being manufactured from kosher or Kosher-slaughtered animals.
There are several questions that must be addressed to understand the
Halachic status of gelatin. For starters the Torah prohibits eating the
meat of those animals or fish designated as tameh (unclean/non-kosher).
Examples are, pig, horse, catfish, and shark. Meat of an animal that is
tahor (clean/kosher) and is not properly slaughtered is prohibited by
the Torah as nevelah. Do these prohibitions also apply to the bones and
skin of the animal as well? If the prohibitions of nevelah and tameh
were to apply to the skins and bones, can this status be altered through
the processing used in the manufacture of gelatin? Lastly, if the animal
source for the gelatin is kosher, does it retain the properties inherent
to it's source? Is such gelatin considered meat and therefore cannot be
cooked or eaten with dairy products? If the source is fish, can it be
used together with meat? The Shulchan Aruch (Yore Deah 116:2) states
that one may not eat fish with meat as it is considered unhealthy. This
is based on the Gemora which teaches that meat cooked with fish causes
disease. Does gelatin extracted from fish carry this restriction?
With reference to the question, does processing alter the status of
meat, we may cite a similar question discussed in Yore Deah (87:10). It
used to be the practice to make cheese curd by adding the skin of a
calf's stomach to milk, or by letting the milk sit in a calf's stomach.
The Rema states that where the stomach has been salted and dried to the
extent that is like a piece of wood, if milk is added to it, it is
permitted to use the resulting cheese. The Shach notes that although one
may use the milk products, it is not proper to do this intentionally.
The Pri Megadim notes that the Rema's leniency applies specifically to
the stomach of an animal which has less meat flavor and not to regular
meat. The Pri Megadim adds that the Rema allowed this only where the
stomach was removed from the milk after a short time and not heated with
the milk. If the stomach stays for a period of over 24 hours or is
heated with the milk, it will absorb meat flavor and be prohibited.
These statements were made in reference to dried kosher meat parts.
Although they were meat, they were kosher and did not carry a
prohibition. The fact that they were dried, serves to prevent them from
attaining a prohibition when mixed with milk. This may not be the case
where the source is not kosher. There is a rule that states; "that which
comes out of an unclean (non-kosher) source remains unclean
(non-kosher)". If so, we should say that the by-products of a non-kosher
animal retain their non-kosher status.
As to the question, are hides considered meat, Horav Moshe Feinstein
zt"l addressed this issue in Igros Moshe (vol:1 #37). There he writes
that hides are not considered meat (to prohibit its mixture with milk)
by Torah Law. They are prohibited with milk by Rabbinic law. If they are
dried and processed, the gelatin that comes out is not included in this
Rabbinic prohibition. Therefore, gelatin produced from kosher
slaughtered animal hides may be intentionally used with milk, provided
that the hides are cleaned to remove any meat residue. There are
opinions that disagree with Horav Feinstein's conclusion. Notably, Horav
Aharon Kotler zt"l concludes that gelatin produced from kosher hides is
considered meat. However, there is room for leniency when dealing with
gelatin derived from kosher hides as the gelatin has little or no taste.
Therefore it can be nullified in pareve ingredients resulting in a
pareve product (this does not contradict the rule ein mvatlin issur
lechatchila, as it is heter.). However, gelatin from non-kosher hides
retains its prohibited status.
It must be noted that we have not addressed the question of blood in or
on the hides. We know that blood is prohibited for consumption by Torah
Law. This is why we salt our meats prior to cooking. There is a question
regarding animal hides as to whether we assume there is blood absorbed
in them which must be removed. To satisfy all opinions, one would have
to salt hides prior to processing.
The question, do bones of a non-kosher animal carry the same prohibition
as the meat, is discussed in Yoreh Deah (99). The Shulchan Aruch
maintains that bones of a prohibited animal are kosher and would in fact
count as part of the permitted food to constitute a majority of sixty
kosher parts. The Rema maintains that although the bones themselves are
not prohibited they do not count as part of the kosher percentage when
mixed with other kosher food. The Shach quotes the strict view that the
moisture in bones of non-kosher animals is not kosher. Only dry bones
are viewed as kosher. Some rabbinic authorities interpret the collagen
as being part of the natural liquid of the bone which the Shach
prohibited.
It should be noted that even the Shulchan Aruch was only talking about
the actual bone itself not the marrow of the bone, which is treated as
meat and is prohibited. Furthermore, if the bone was already cooked with
non-kosher meat or bone-marrow, it becomes unkosher.
As you may have deduced from the above information, if we were to
produce gelatin from a non-kosher animal bone, this may only be done
with cleaned and dried bone without any marrow or soft tissue. Rabbinic
authorities note that one cannot assume that the manufacturers process
alone will be pure enough to produce gelatin in a kosher manner. We
should also take into account the opinions that the collagen in the bone
is prohibited as part of the animals liquids. All things considered, one
should refrain from consuming gelatin from a non-kosher animal. This
indeed is the practice of most reputable kosher certifying
organizations. Where the source of the gelatin is a kosher animal, there
are still logistical problems to overcome. Aside from the prohibitions
of tameh and nevela discussed above, we must also be concerned with the
prohibition of treifa. This refers to the Torah's prohibition against
consumption of animals that have certain injuries or disorders. Since
most of the inspections to determine if the animal is treifa are done
after the slaughter and skinning of the animal, the hides must be
tracked to be sure that treifa hides do not get mixed up with kosher
hides. For this reason meticulous supervision is needed to oversee
production. As with any kosher food, the production must also be done on
kosher equipment. If the processing is to be done in a non-kosher plant
(as is usually the case), the equipment must be cleaned and kosherized
before kosher production.
Similarly fish gelatin in order to be considered kosher must be produced
from kosher species of fish. The use of fish gelatin with meat foods
poses an interesting question. As we have mentioned the Shulchan Aruch
(Yore Deah:116) prohibits cooking meat and fish together because of
health concerns. When dealing with possible health concerns we are more
stringent than with possible Issur (prohibited substances). For this
reason there is a question among the commentaries if the nullification
in sixty rule applies to unhealthy substances as it does with prohibited
substances. The custom is that one can nullify unhealthy substances in
sixty (see Nekudas Hakesef, Yoreh Deah:116 & Pische' Tshuvah).
Today there are many reasons for leniency in the use of fish gelatin
together with meat. Many rabbinic authorities are of the opinion that
the nature of some foods have changed, making the mixture of meat and
fish no longer unhealthy (see Magen Avrohom Orach Chaim 173:1, Tshuvos
Chasm Sofer vol:1 #101) In addition there is reason to say that not all
fish are dangerous with meat. It may be that only the type mentioned in
the Gemora (Binita) is unhealthy (see Pische' Tshuvah, Yoreh Deah
116:3). There is also good reason to say that the unhealthy aspects of
fish cooked with meat are found in the flesh of the fish, not in their
skin and bone (from which gelatin is made). Gelatin does not have fish
flavor. As such it may not harbor the harmful effects that fish carry
(see Pische Tshuva ,Tshuvos Sride Eish vol:2 #67 re. cooking beef in
fish oil). With this same reasoning we can say that gelatin can be batel
(nullified) with a majority of other food ingredients and can be mixed
with meat. (As stated according to R' Aharon Kotler, zt"l regarding
animal gelatin & milk) As a result of these reasons it is acceptable to
use fish gelatin with meat. We may use much the same reasoning in the
reverse case, to allow animal gelatin with fish.
In summary, gelatin produced from tahor species that is properly
processed (slaughter, internally checked and salted in the case of
animal source) and made on kosher equipment is acceptable.
Gelatin Substitutes
Agar Agar
Carrageenan
Gums & Thickeners
Gum Arabic
Carob
Guar
Karaya
Pectin
Tragacanth
Xantham
In today's market there are reliably kosher gelatins available from both
animal and fish sources. There are other gelatin substitutes that are
not animal or fish based which have similar properties to gelatin and
can serve in its stead. Common among them are Agar Agar, and Carrageenan
made from sea vegetation. Agar Agar or Katen, is derived from a red
algae known as gelidium comeum. Agar Agar has strong setting properties
like gelatin. In fact unlike gelatin which needs refrigeration to set,
Agar Agar will gel at room temperature. Gels made from Agar Agar are
affected by acidity more than gelatin. Thus one may find fruity deserts
made with Agar Agar likely to turn watery. Carrageenan also known as
Irish Moss is a reddish purple seaweed. Its jell is not as stiff as
gelatin or Agar Agar but it is quite useful as an emulsifier or as a
gelling or thickening additive. There are other vegetable derivatives
that can serve as gelatin replacements as stabilizers, emulsifiers or
thickeners. Pectin, used in jams and jellies, is a complex carbohydrate
extracted from apple pulp and citrus rinds. There are many other
vegetable gums that can be used. Amongst them are the gums of Guar,
Carob, Gum Arabic, Tragacanth, and Karaya. Guar is a legume commonly
found in Pakistan and India. Gum Arabic is derived from Acacia trees
found in Sudan and West Africa, and Locust Bean Gums extracted from
Carob beans (boxer) common to the Middle-East and the Mediterranean.
Tragacanth gum is gathered from the breaks in the bark of the Astragalus
shrub common to Asia. Karaya or Sterculia gum is from the Sterculia tree
found in India. Xantham Gum, often seen as an ingredient in kosher salad
dressings and the like, is not of plant origin. It is produced by the
microbial fermentation of a carbohydrate with the xanthomonas campestris
organism. Gelatin substitutes are also making headway in the field of
vitamin and medicinal capsules.
Vegicaps, the vegetable based capsules, are now gaining popularity and
are being used as a kosher alternative in the vitamin and nutritional
industry. Regarding the taking of medicines and supplements that have
non-kosher gel coatings and capsules, see the Summer 1995 Kashrus
Kurrents article, Does over the counter need to be under Hashgacha, by
Rabbi Dovid Heber.
So when you want to get into the thick of it or if you want your dessert
to gel, there are alternatives that do not compromise good kashruth
standards.
live each day like it's your last... love like you've never been hurt...
Deb in Hazlet, NJ
"Debbie Dancer"
distal rny
September 3, 2002
386/212/165
BMI 60/31/24
-174
-100"
Angel to Bill, Debbie, Ilene, Roy, and Ro