Waiter’s finger was in my my soup!

Are you saying that if live creature has an attached limb cooked in a soup – is not “polet” any “taam”?!

Any source for this?

Regarding human flesh, Yoreh Deah 79:1: Human flesh is prohibited by the Torah (as per Rambam, Hil Maacholos HaAsuros 2:3,Rema), but there are some who maintain that human flesh is not prohibited by the Torah (seeרמב”ן על ויקרא י״א:ג׳:א׳, Ra’avad, Rashba, and Rosh (5:19) agree with the Ramban) .

DY – “Human beings aren’t actually a b’heima t’meia. If the issur is kavod hameis,..”. so are you saying in a case of pikuach nefesh, one is better off eating human meat than a treif chicken?!

Jokes aside, the food at this fine dining place has a real human touch, but is the soup still kosher?

iacisrmma – your comment about kli shaini or kli shlishi regarding bishul has no relevance yo ta’aruvos issur v’hetter. If a piece of non-kosher food fell into your hot soup, even if the soup was a “keli asiri”, the soup becomes ossur. The soup does not need to “cook” the issur (as per din bishul b’shabbos), it merely needs the transfer of flavor via heat and liquid (per din ta’aruvos and bassar v’chalav).

I have a proof that a living thing is polet/boleah – namely, a living animal/person will expell his issor and prohibit something else:

The knife of shchita, in Chulin 8b the gemara discusses that the knife needs kashering because it absorbed from the aminal during the shchita. Then the gemara questions, wouldn’t the knife anyway be ossur because it absorbed the hot blood which is ever min ha’CHAI (the living animal makes the knife ossur)!

This is a clear proof that a living animal would make ossur a hot soup by entering it – likewise, the waiter’s finger…

Maybe I should only eat eggs and cheese.

Avram in MD, to clarify further, pikuach nefesh creates a situation of “d’chuya” (the prohibitions are pushed aside), not “hutra” (the prohibitions are permitted – as you call it “suspended”).

Therefore, when someone must eat food which is ossur (e.g. treif or eating on yom kippur or need to eat prohibited kodshim etc) we give first the least prohibited foods first before resorting to more serious prohibitions.

This is called: מאכילים אותו הקל קל תחילה, (Yuma 83a), and as codified by rambam (Hilchos Macholos haOsuros 14:17, S.A. O.Ch. 718:9).

It is important and practical that in a case of pikuach nefesh that shabbos needs to be desecrated, one must try to see if it suffices to only do issurim d’rabbon of shabbos, and if still required to do issurim d’oraysa, to minimize the amount of issurim. Therefore, if one has the choice, better to take a taxi or ambulance to hospital than drive the car to the hospital on shabbos – since a taxi or ambulance involves less issurim.

ubiquitin – why in Heaven’s name would you think there is anything wrong with a goy eating human flesh?!

It isn’t one of the Sheva Mitzvos Bnei Noach, so it is muttar.

Let’s make it more appetizing and palatable. Goyim have long drunk human blood (believing it provides certain strength).

Would you be revolted if a goy drank a small amount (say, a revi’is approx 4 oz) human blood?! (Vampirism).

Suppose the goy drank his own blood, is there anything terribly wrong with it?

Why should a goy waste a good piece of meat contributed by a recently deceased fellow goy? (In circumstances that meat and other food is scarce).

In fact, by consuming the flesh, the deceased goy becomes bonded and lives on in the consumer מאכל נעשה דם ובשר מבשרו.

But getting back to the original shayla, the waiter’s finger gets “cooked” in the soup, does it halachicly becomes “finger soup” (Human finger soup)?

I put in the caveat of circumstances that are necessary because the רדב”ז in Sh”t s. 548 allows the consumption of human mummies for medicine purposes (non-life threatening need for medicine, so no pikuach nefesh, just neccessary).

Further, there is proof that human flesh is allowed to be eaten based on the rule: “כל היוצא מן הטמא – טמא; וכל היוצא מן הטהור – טהור”, human milk is permitted for consumption, which means that the human may also be consumed (except the Rabbon disallowed due to kovod ha’mes etc).

Therefore there is nothing wrong for a goy to eat another goy, and in some cases, even yid can eat a deceased. In fact, in a case of pikuach nefesh when the yid must eat meat to survive and he has a choice of eating a treif chicken or human flesh, he is better off eating the human flesh, since it is far less ossur than a treif chichen where each kzayis is an issur. (KFC chicken or human flesh – human flesh wins hands down).

Health – “Humans walk, they don’t crawl!”, Let’s engage in your logic: Does a chicken or cow “crawl”?! Last time I checked, it looked like they walk. Besides, does a baby walk or crawl?!