The food factor – Sh’mini
The Jewish food laws are an endless source of fascination. So much of the fabric of Jewish community and family life is built around cuisine and kashrut.
The requirements of kashrut are spelt out more than once in the Torah, including the section at the end of this week’s sidra, and whilst the reasons for each detail is not specified, the general principle is. It states, “For I am the Lord your God; sanctify yourselves and be holy, for I am holy”.
To try and emulate God’s holiness is the task that the Torah, in many places, sets out as the duty human beings must perform. For Judaism, that duty is not carried out by an ascetic withdrawal from normal life, but by living normally within the world and its pleasures (including eating) but sanctifying oneself at every step. Say the sages, kaddesh atzmecha b’muttar lach, “sanctify yourself in that which is permitted to you”.
It entails being aware of God every moment of the day, praising Him with every part of one’s being, and hallowing even the most everyday act.
A certain writer spoke of Judaism as “pot and pan-theism” and though he may not have meant his words as a compliment, the fact is that even the details of kitchen equipment are part of the total pattern of Jewish living. By carefully keeping to the food laws, says Maimonides, we are trained “to master our appetites, and not to consider eating and drinking the be-all and end-all of existence”.
Keeping kosher is good spiritually; it constantly reminds us of God. It is good ethically: it helps us to be able to say “no”, and it fosters concern for animals and the environment. It is good socially: it ensures no Jew will be embarrassed by a host who serves an unacceptable meal. It is good for Jewish identity; it is a crucial expression of Jewish commitment.
The case for kashrut is indisputable!
