Eating pork EVER ALLOWED??!!

I have met [quite] a few Jews who had no idea what chelev means.

Please look it up in Wikipedia.

We all know that a Jew may not eat pork, but not anyone realizes that eating chelev is a more severe transgression than God forbid- eating pork.

I copied for you what Chafetz Chaim wrote in his time when Jews had to serve in the Russian army and had no choice sometimes.

After that, read the short Daf Yomi from Rav Steinsaltz about chelev and blood.

IT IS MORE SEVERE TO EAT FORBIDDEN FATS FROM A “KOSHER” ANIMAL THAN TO EAT PORK Everyone knows how much the Chafetz Chaim o.b.m. warned our brethren in his time, when they were forced to wander to various places because of the terrible decrees of that period. He warned them that if they have, G-d forbid, no choice but to eat pork and animals that died without being properly slaughtered, they should, G-d forbid, not eat meat from which the Chelev was not removed, but rather a pork and animals that died without being ritually slaughtered, whose prohibition is merely a negative commandment, rather than, G-d forbid, to stumble upon the prohibition of Chelev, which is punishable by Karet. Yet, in our times, the situation has reached such an alarming low that without a decree by the government or any other coercion, they feed our brethren meat from which the Chelev is either not removed at all or, at best, not properly removed and in their innocence, many innocent G-d-fearing people are trapped in a terrible snare, whose results are so far-reaching, that it is utterly unbelievable even catastrophic in many instances testifying to the terrible occurrences of devastation we daily witness. Heaven have mercy.

Hullin 120a-b: Blood and Forbidden Fats

Two prohibited animal products are dam – blood – and ḥelev – forbidden fats. Not only are those parts of the animal forbidden to eat, but someone who eats them is liable to receive karet – a heavenly death sentence (see Sefer Vayikra 7:23-27).

The Gemara on today’s daf teaches that the prohibition on both blood and forbidden fats remains in force even if the form is changed. Thus, even if blood was processed so that it became solid, or even if the forbidden fat was melted so that it became liquid, nevertheless the same rules apply.

Regarding solidified blood, the Gemara recognizes that the prohibition should remain in force, since now the blood would be considered food, and the prohibition to eat blood (see, for example, Vayikra 3:17) applies. Forbidden fats in liquid form, however, appear to the Gemara to present a problem, for the Torah specifically forbids eating these fats, and there is no clear source prohibiting them from being drunk. Ultimately, Reish Lakish suggests a source that would include drinking in the prohibition, as well.

Tosafot and others point out that Gemara’s question appears difficult. The Gemara in Shevuot (23a) quotes a passage regarding the Second Tithe (see Devarim 14:23) that commands the farmer to eat “the tithe of your corn, of your wine, and of your oil, and the firstlings of your herd and of your flock,” noting that wine is “eaten.” From this Gemara concludes that drinking is considered part of the broad activity of “eating.” Why in this case, must we search for a source to forbid drinking forbidden fats?

In answer, Tosafot points out that there is a difference between things that are normally drunk, like wine, and things that are normally eaten, but that have been processed so that they are being drunk in a specific case. In the latter situation, perhaps we would have assumed that such drinking is unnatural and cannot be considered “eating.”

The Maharatz Chajes suggests that the question of the Gemara may revolve around a different issue. Generally speaking, the minimum size necessary to consider someone to have eaten is a ka-zayit – the size of an olive – while the minimum size necessary to consider someone to have drunk is a revi’it – one quarter of a log. Once we establish that drinking ḥelev is considered eating it, the amount required would follow the dry measurement, rather than the liquid measurement.

This essay is based upon the insights and chidushim of Rabbi Steinsaltz, as published in the English version of the Koren Talmud Bavli with Commentary by Rabbi Adin Steinsaltz, and edited and adapted by Rabbi Shalom Berger.