Shabbat Shalom!

This week’s parshah deals in part with my second favorite topic: food. This section of Torah includes the important instructions regarding the mitzvah of kashrut (see Monarch plot summary in the first postscript).

Interestingly, these instructions are not accompanied by any reasons justifying their observance. This makes this mitzvah fall in the category of chukim. (It is possible to break down the 613 mitzvot in the Torah into 3 categories: mishpatim or intuitive justice, aidot or commenoration of events, and chukim or mitzvot whose rationale is obscure.)

No doubt, some will say that we should not embark on the journey of defining a reason for something for which there should be no reason. For those folks, I argue that understanding the reasons behind a mitzvah helps us to enjoy its observance, to remember it and, thus, to follow it more closely.

So let’s look at 7 of the answers to the question: Why Be Kosher?

1) Because G-d said so (or as we say now, “because I’m the mommy”).
This is definitely the most unambiguous argument. No rationale. No retort. No whining. Just do it.

2) It’s for your own good (medical health and safety).
Maimonides, the medieval philosopher and physician, reportedly wrote that these laws were a means of enhancing human health. Even though the health delivery system of long ago was clever enough to avoid managed care and HMOs, it is difficult to conceive that those ancient medical practitioners were cognizant of the health considerations of, for example, avoiding the parasites in pork.

3) It will make you more spiritual (holier is better).
The Torah divided food into acceptable and unacceptable categories. Some religious philosophers attributed a higher spiritual nature to the acceptable sources. For them it follows that consuming food of a higher spiritual nature (and avoiding the lower) would raise one up in the eyes of G-d.

4) It’s good for your self-control and discipline (suffering is good for you).
A less often discussed idea is that the rules of kashrut allow the Jew to exercise self-discipline. Although no doubt this would make an interesting discussion for a philosophy class, I find this argument applicable to every rule in every religion. It’s not specious, but simply a bit too easy. And as to the argument I read that being kosher makes it easier for parents to keep young children away from junk food at the supermarket check-out counter, I say Feh!

5) It separates Jews from other religions (the “chosen people” thing).
This brings up the question of what is the cause and what is the effect. Some write that the commandment of separation of Jews from other religions as a “chosen people” (offensive to some) was already a fait accompli. Thus, the separation by practices such as kashrut was a result of the already defined separation. Others argue that the rules of kashrut kept us separate, and therefore the rules were at least in part a cause.

6) It encourages vegetarianism (slaughtering meat according to kashrut is a pain).
Kosher guidelines for slaughter are more expensive and time consuming than other methods. One can easily see how the effect of following these guidelines might be to reduce meat consumption and/or make it “special.” In addition, consider the inconvenience: You have to wait to consume dairy after eating meat.

7) It helps us keep our Jewish identity.
Keeping kosher can allow us to feel a closer bond with the centuries of Jews who have followed the same practice. Given how many people worked, studied, and in some cases died to make sure we have the choice, this is a terribly important argument.

Unfortunately, my neighbors as a young child missed the point of the last argument. The neighborhood contained a wide range of Judaism. We had the secular Jews with the Christmas trees and the thoroughly orthodox. Those who kept kosher often expressed the idea that those who didn’t were somehow less Jewish; those who didn’t keep kosher (or only did so at home) often criticized the more observant folks.

So what’s the take home message? Above all, the guidelines come from G-d and are not meant to divide us, but to continue to unite us. I hope that one of these days we Jews can figure out how to do that. Even if it’s over a pareve meal.

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First postscript: For those who want to know the parshah plot, here’s the Monarch version:

Shemini means eight; this parshah begins on the eighth day of the installation of Aaron and his sons into the priesthood. The scene opens with an acceptable sin offering (oh, goodness, here comes guilt) from Aaron on behalf of the Jewish people to atone for the Golden Calf debacle; it is accepted by G-d with a fire which comes down and miraculously consumes the offerings.

Following that response, two of Aaron’s sons make unauthorized offerings, but G-d responds with a fire that consumes the two sons. This tragedy leads logically toward suggestions on how to make offerings and thus to the laws of kashrut.

Second postscript: Want to know more? Here are some interesting links from which I have liberally borrowed ideas:

http://www.kosherquest.org/bookhtml/HISTORY_OF_KOSHER_SUPERVISION.htm
http://www.ohr.org.il/special/misc/kosher.htm#Rationale
http://www.aish.edu/judaism123/kashrut.htm
http://www.njop.org/koshint.htm
http://www.pbs.org/mpt/jewishcooking/105h.html