Kashrut and Conquest

Rabbi Bradley Artson
Rabbi Bradley Artson
Rabbi Bradley Shavit Artson

Abner & Roslyn Goldstine Dean’s Chair

Ziegler School of Rabbinic Studies

Vice President, American Jewish University

Rabbi Dr Bradley Shavit Artson (www.bradartson.com) has long been a passionate advocate for social justice, human dignity, diversity and inclusion. He wrote a book on Jewish teachings on war, peace and nuclear annihilation in the late 80s, became a leading voice advocating for GLBT marriage and ordination in the 90s, and has published and spoken widely on environmental ethics, special needs inclusion, racial and economic justice, cultural and religious dialogue and cooperation, and working for a just and secure peace for Israel and the Middle East. He is particularly interested in theology, ethics, and the integration of science and religion. He supervises the Miller Introduction to Judaism Program and mentors Camp Ramah in California in Ojai and Ramah of Northern California in the Bay Area. He is also dean of the Zacharias Frankel College in Potsdam, Germany, ordaining Conservative rabbis for Europe. A frequent contributor for the Huffington Post and for the Times of Israel, and a public figure Facebook page with over 60,000 likes, he is the author of 12 books and over 250 articles, most recently Renewing the Process of Creation: A Jewish Integration of Science and Spirit. Married to Elana Artson, they are the proud parents of twins, Jacob and Shira.  Learn more infomation about Rabbi Artson.

posted on March 3, 2005
Torah Reading

Without attempting to justify the elaborate Jewish dietary laws, the Torah provides a lengthy list of which foods are kosher and which are not. Animals with cloven hooves and which chew their cuds are kosher.  Fish with fins and scales are kosher.  Birds which eat grain and vegetables, and which can fly, are kosher.  Insects, shellfish and reptiles are not.

 

 

Since the earliest stages of our history, Jews have understood the patterns of 'kashrut' to be at the very center of our heritage.  Jews have sacrificed their lives rather than desecrate themselves with 'treif' food.  From the biblical and into the rabbinical period, new guidelines and restrictions developed as Jews encountered different cuisines and aesthetic standards, yet the core of 'kashrut' has remained unchanged over the millennia. Some of our most stirring stories of Jewish martyrdom -- of Jews who preferred to lay down their lives rather than abandon their Judaism -- center around the laws of 'kashrut.' 

 

Thus, as early as the time of the Maccabees (167 BCE), we have stories of Jews forced to eat pork by the Syrian oppressors.  In those stirring tales, the Jews chose to die with their integrity intact, to expire still obedient to the dictates of God and Torah.  They could not conceive of a Judaism without 'kashrut,' so central were the dietary laws to the entire rhythm of Jewish living.

 

Yet, the Torah gives no justification for 'kashrut.'  Consequently, Jews throughout history have struggled to understand the reasons underlying kosher eating. One explanation, popularized by the Rambam (12th Century   Spain and Egypt), is found in Sefer Ha-Hinnukh (The Book of Education).  For this school of thought, God is a cosmic doctor, providing a  prescription to ensure the health of the Jewish People. "God knows that in all foods prohibited to the chosen people, elements injurious to the body are found.  For this reason, God removed us from them so that the souls can do their function."

 

This view understands 'kashrut' as a medical plan to ensure the health of individual Jews.  God prohibited foods which were harmful, thus ensuring that Jews would be vigorous and fit.  God, they tell us, was the first health food freak, and 'kashrut' was the macrobiotics of its time. The problem with such a viewpoint (that pigs cause trichinosis, and were prohibited for that reason, for example) is that it implies that God doesn't care about the health of the rest of humanity.  After all, 'kashrut' applies only to the Jews.  If God is the creator of all humankind, then isn't it logical to expect God to care about everyone's health?

 

Another understanding of 'kashrut,' advanced by persons interested in abandoning the dietary laws, is that 'kashrut' was an early compensation for unsanitary conditions.  If the Jews of the Torah had invented refrigerators, they wouldn't have required 'kashrut.'  Now, with modern technology, we don't need these outmoded precautions. 

 

My grandmother was one of the most devoted exponents of that opinion.   Now that we have homogenized milk and air-tight containers, we don't need 'kashrut.' Such a viewpoint has no basis in either science or religion.  No sacred text links the practice of the dietary laws to a fear of epidemic, or to a need to avoid rotting meat. That viewpoint also ignores the fact that most of the world's religions observe some form of dietary laws (Islam, Buddhism and Hinduism, among them).

 

Why, then, is 'kashrut' significant?  If not health or physical well-being, what is the goal of the dietary laws? The answer is found in the Torah itself. "You shall sanctify yourselves and be holy, for I [the Lord] am holy." 'Kashrut' is a way of welcoming the holiness of Judaism into our daily lives. At each meal, we rededicate ourselves to the high standards of Jewish living and behavior. The network of Jewish values -- loving our neighbor, caring for the widow and orphan, affirming a connection to the Jewish people, and establishing God's rule on earth -- gain strength and depth through the regular practice of 'kashrut.'

 

Every form of effective pedagogy involves regular repetition and frequent exposure.  Since we eat three times each day (at a minimum!), 'kashrut' is the basic school to recall and reinforce a sense of living in 'brit' (covenant) with God, to making the values of Judaism visible through our deeds and priorities. Affirming our Jewish commitments by adhering to 'kashrut' cultivates a greater awareness and an unwavering commitment to the eternal values of Torah -- justice and holiness.