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Reprinted with permission from The Torah: A Women’s Commentary, edited by Tamara Cohn Eskenazi and Andrea L. Weiss (New York: URJ Press and Women of Reform Judaism, 2008).
“You are what you eat’ the common expression goes. I sometimes think of this saying in relation to kashrut (that is, keeping kosher). What do the choices that we make about what we eat reveal about who we really are? Many Jews today view kashrut as an outdated vestige of ancient Israelite practice, expanded upon by rabbinic Judaism, bur no longer relevant to modern day life. However, the presentation of the prohibitions associated with kashrut in Parashat Re’eh challenges us to consider anew the purposes of kashrut.
Deuteronomy 14 tells us what animals, fish, and birds we can and cannot eat. It instructs us not to boil a kid (a young goat) in its mother’s milk, an injunction that became the basis for the rabbinic separation between milk and meat (14:21; see also Exodus 23:19 and 34:26). While many Jews today believe the biblical prohibitions against certain meat and fish to be for health reasons, Parashat Re’eh makes no such claim. In fact, if this were the case, the explicit permission to give the stranger and the foreigner the foods we are forbidden to eat (14:21) would be frankly immoral. Rather, Parashat Re’eh, as the Torah does elsewhere, identifies the articulation of eating prohibitions strictly as part of the Israelites’ particular path to holiness: “for you are a people consecrated to your God Adonai” 14:21). What is it about these prohibitions that can make us holy? Interestingly, the prohibited foods are identified as tamei … lachem–ritually impure “for you” (14:7, 8, 10). For this reason, it is perfectly acceptable for other people to eat them, just not for the people Israel.
A Spiritual Discipline
Traditional and modern commentators have offered various explanations as to why particular fish, poultry, and animals are considered tahor (“ritually pure”) and therefore acceptable to eat. But perhaps more important than the meaning of each of the details of the prohibitions is the simple fact that we are given a list of dos and don’ts that govern what we are to consume daily. According to the Torah, God asks that we abstain from eating certain foods, not because they are unhealthy or intrinsically problematic, but simply as an expression of our devotion. As with other chukim (laws that the rabbinic sages define as being without rational explanation), these prohibitions are like the requests of a beloved: we may not understand them, but we are, in essence, asked to follow them purely as an expression of our love. Daily, the observance of kashrut calls us back to a personal relationship with God.
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