Liberal Jewish Values and Practice Leaflets
Ethical Eating
Kashrut is the Hebrew name for the traditional system of Jewish
dietary laws. based in Torah and developed by the rabbis, these
laws, together with our observance of the Shabbat, have been
the primary distinguishing ‘hallmarks’ of Jewish
identity throughout much of our people’s history. although
the full system of kashrut laws is highly complex, its main
provisions involve:
1) Setting out lists of creatures that were permitted or forbidden
to be eaten for food 2) Mandating the separation of milk and
meat 3) Specifying the acceptable method by which animals could
be slaughtered and meat prepared
Of these three types of laws, only the first can be found by
consulting the Torah straightforwardly. The lists of permitted
and forbidden creatures appear in both Leviticus and Deuteronomy
4. Of the mammals, only those that have split hooves and chew
the cud were deemed fit to eat, or kosher. Of the sea creatures,
only those that had both fins and scales were deemed kosher.
No distinguishing features are listed for kosher birds, but
a detailed list is given. Over the centuries, there have been
many attempts to offer rational explanations as to why some
creatures are permitted for food and others not. However, even
the great medieval scholar Maimonides was forced to concede
that the laws resist such analysis. Traditionally, they have
been accepted as chukkim, laws particular to the Jewish people
that are to be accepted as valid simply because they are commanded
by God. Nonetheless, scholars such as abraham ibn Ezra (See
his commentary to Ex. 23: 9) and Maimonides (See Guide to the
Perplexed 3:48) believed that the underlying purpose of some
Kashrut legislation was to foster compassion for all creatures
and an awareness of the sanctity of life. The separation of
milk and meat stems from the instruction, “You shall not
boil a kid in its mother’s milk,” which appears
in Exodus 23: 9, 34:26 and Deuteronomy 14:21. In keeping with
the principle that we should distance ourselves from any possibility
of transgression, the rabbis expanded the biblical prohibition
so that no meat (including fowl) should ever be prepared with
milk products. Later rabbinical refinements of this law include
having separate dishes for meat and milk products as well as
waiting a set number of hours between eating milk and meat products.
While some Liberal Jews find the basic principle of the separation
of milk and meat meaningful, others do not.
The rules for the proper slaughtering of animals have been extrapolated
from Deuteronomy 2:2 , where it says, “…you shall
slaughter of your cattle and your flock….” The word
used for “slaughter” in the verse is actually the
word for sacrifice ( v’zavachta). Thus, in the Sifrei
(a collection of midrashim) the rabbis reasoned that animals
killed for food should be slaughtered by the same method as
those being prepared for the Temple sacrifices. This method
is called sh’chitah. One who carries out sh’chitah
is called a shochet. The shochet slaughters an animal with a
single, smooth stroke of a perfectly sharp blade that has been
inspected for nicks or irregularities. Thus the oesophagus,
trachea, jugular vein and carotid arteries are severed together,
causing instant death. a side effect is that a great deal of
the blood is also drained from the animal by this procedure.
as Jews are forbidden to eat blood (See Leviticus 7: - 2 and
Deuteronomy 2:23-25), any remaining must be removed by soaking
and salting the meat. This is done after the shochet has examined
the animal for any signs of disease that would make the animal
unfit for consumption.
in summary, a great deal of the kashrut
legislation deals with the consumption of living creatures.
as all fruits, vegetables, leafy plants and grains are permitted
(based on Genesis :29), most Liberal Jews would accept vegetarian
food as ‘de facto’ kosher. However, Halachah (traditional
Jewish law) still requires the supervision of vegetarian food
to ensure how, and where, and in what, and by whom, the food
is prepared. additional prohibitions exist regarding wines produced
by non- Jews, as in the ancient world such wine was often used
in idolatrous worship. in our current social reality, this cannot
be seen as a genuine concern, and thus Liberal Jews consider
all wines to be permissible. Nonetheless, for ritual
purposes, most still choose kosher
wines.
Space prohibits a detailed exposition
of all the particulars of the kashrut system, particularly the
special laws that apply during the festival of Pesach (Passover).
There are numerous books on the subject that are widely available
for those who would wish to study the subject further.
The ImpacT of BIBlIcal crITIcIsm From the mid- 8th century
onwards, scholars from both the Christian and Jewish traditions
began to examine scripture in a radically new way. by subjecting
the biblical text to literary and linguistic analysis, these
scholars showed that, however inspired and inspiring its words,
the bible was the product of human authors, written over a long
period. Thus the whole idea of the dietary laws being divinely
mandated was called into question. if the kashrut system was
not commanded by God, why should anyone continue to follow it?
Early Progressive Jews were keen to drop kashrut observance
partly as an assertion of their rational approach to religion
and partly to rid themselves of an unfortunate barrier to the
increased social integration that came with the granting of
civil rights to the Jews. it was also an expression of their
rejection of monolithic rabbinic authority. The progressive
rabbinate and the laity were in full accord on this subject.
While a few continued to observe kashrut as a demonstration
of personal piety or for reasons of domestic peace, an increasing
number rejected these laws outright, as a matter of principle.
They wanted to assert the primacy of the ethical dimension of
Judaism over its specific ritual practices, expressing a sentiment
that many Liberal Jews would still heartily commend today.
increasingly in our own time, however, there are those who feel
that while the ethical dimension must take precedence, the ritual
element also has great value. Thus, a Progressive Jew who rejects
the divine origin of kashrut may still wish to observe the Jewish
dietary laws, wholly or in part, for one or more of the following
reasons:
• To enhance a sense of holiness in everyday life
• To identify with the Jewish past and with contemporary
Jews who observe kashrut
• To have a home where Orthodox Jews might eat
• To demonstrate an acceptance that we should not simply
consume whatever we want, whenever we want, and however we want.
KASHRUT AND ETHICS
I t is difficult for many Jews to understand how various products
can be labelled as ‘kosher’ (literally, ‘fit’
for consumption), if they are produced in ways damaging to the
environment, through the suffering of animals, or by the exploitation
of either land or labour. The problem stems from an apparent
reluctance to accept that traditional kashrut is a ritual system,
not an ethical one. a hechsher (a label certifying kashrut)
says only that the product complies with the dietary laws. Such
a label is making no statement about a product’s compliance
with Jewish ethical principles. The following section sets out
some of these, which we believe that all Jews should consider.
Where possible, we have included some of the “ethical
hechser” marks to watch for – there are others,
so please look out for them.
Tza-ar Ba-alei chayyim
The prohibition of cruelty to animals
In Parashat Noach, we learn that God’s covenant of protection
and concern extended not only to human beings, but also to “every
living creature.” (Gen. 9:10) From this idea, and other
verses in the Torah (Ex. 23:5, Deut. 5: 4, and by some interpretations
also Deut. 22:6-7, 10), the rabbis deduced the halachic principle
of Tza-ar ba-alei Chayyim (baba Metzia, 3 a-32b). This is discussed
at length in the Liberal Judaism leaflet on ‘Animal Welfare.’
We must recognise that in a market driven purely by economics,
there is little consideration given to well-being of livestock.
The best way in which we can ensure that we are not complicit
in the unnecessary suffering of animals is to purchase from
the increasing number of small farms who operate freerange and
organic systems. in major supermarkets, the best option is to
look for animal products with the ‘freedom food’
label, monitored by the RSPCA.
Bal Tashchit
The prohibition against Waste
The phrase bal Tashchit literally means ‘Do not
destroy,’ and is rabbinic shorthand for the principle
of limiting waste, based on a verse in Deuteronomy (20:19) that
forbids the cutting down of fruit trees in a siege. Maimonides,
in his Mishneh Torah (Hilchot M’lachim 6:8, 10) explains
how the biblical prohibition was extended to include any wanton
destruction. The examples he gives are clear: smashing utensils,
tearing clothing, and so on. With the exception of wasting food,
however, everything on his list requires a conscious, deliberately
destructive act. Very few of us go around committing such wilful
acts; nonetheless, most of us are still guilty of transgressing
the prohibition of bal Tashchit. We forget about the huge, and
often unnecessary, amounts of synthetic fertilizers, pesticides
and fossil fuels that are used to produce and transport food
by standard commercial means. We can reduce the toxins in our
air and soil by purchasing organic foods and by becoming aware
of ‘food miles’ (i.e. the distance food travels
to reach us). It takes up to 2.2 litres of kerosene to air-freight
one pound of fruit or vegetables across the world. We cannot
afford food that might ‘cost us the earth.’
Also in keeping with the principle of bal Tashchit, over-packaged
food should be avoided. about 25% of the household rubbish that
goes into our landfills each day consists of plastic and paper
packaging, most of which is totally unnecessary. Where possible,
buy from local markets and producers or choose loose produce
rather than prepackaged – and bring your own bags to the
store
Tzedek, tzedek tirdof
Justice, justice you shall pursue deut. 16:20
If you sell anything to your neighbour, or buy anything from
your neighbour’s hand, you shall not wrong one another.
Leviticus 25: 4 Agricultural workers in developing countries
receive but a tiny fraction of the wealth drawn from their own
land or created by their own labour. a coffee grower, for example,
receives only seven or eight percent of the total price you
pay at the supermarket for a jar of instant coffee. Those who
raise sugar cane or grow cocoa don’t fare much better.
Market economics prioritise efficiency over ethics, but should
we? an increasing number of Jews from across the religious spectrum
are saying no, and are seeking out food products bearing the
Fairtrade label. This mark guarantees a better deal for the
producers and their communities who are often struggling to
survive. Through buying these goods, we are also attaining the
highest of Maimonides’ “Eight Degrees of Tzedakah,”
helping a poor person by strengthening his hand (???? ???? ???????).
A FINAL CONSIDERATION
Perhaps the simplest, and yet the most profound, thing we can
do to add meaning to the act of eating is to remember the Source
from whom all things come. For millennia, Jews have done this
through the discipline of saying blessings over anything that
we enjoy, particularly over food. You will find a selection
of the traditional blessings on p. 545 of Siddur Lev Chadash.
Tov L’Hodot Ladonai (???????? ??????? ???) It is good
to give a fInal consIderaTIon Perhaps the simplest, and yet
the most profound, thing we can do to add meaning to the act
of eating is to remember the Source from whom all things come.
For millennia, Jews have done this through the discipline of
saying blessings over anything that we enjoy, particularly over
food. You will find a selection of the traditional blessings
on p. 545 of Siddur Lev Chadash. Tov L’Hodot Ladonai (????????
??????? ???) It is good to give thanks to the Eternal One (Psalm
92).
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