Is there a reason why we are required to keep kosher? |
Sponsored by the Sports Rabbi, Josh Halickman’s If you would like him to speak in your community contact This e-mail address is being protected from spam bots, you need JavaScript enabled to view it In Parshat Shmini, we are
informed of which animals are kosher and which are not.
The explanation of why we are
not allowed to eat animals that do not have split hooves and chew their cud is
in Vayikra 11:8 “tmeim hem lachem”, “they are ritually impure to you.”
The description of why we
don’t eat fish without fins and scales and creatures that creep in the water is
because “sheketz hem lachem”, “they are repulsive to you.”
The non-kosher birds are also
listed as “repulsive.”
Aside from the descriptions
of “ritually impure” and “repulsive”, no actual reason is given for why we are
not allowed to eat them and why some animals are ritually unclean or repulsive
while others are not. The only thing that we are told is (Vayikra 11:45)
“Vehayitem Kedoshim ki Kadosh Ani”, “You shall be holy, for I am holy.”
Commentaries throughout the
ages have tried to figure out the reason why God permitted certain animals
while forbidding others.
The Rambam (1135-1204), in
Moreh Nevuchim explains that pigs are dirty animals, forbidden to be eaten for
health reasons.
Sefer HaChinuch, published
anonymously in 13th century
Akedat Yitzchak (1420-1494)
explains that the dietary laws are not motivated by therapeutic considerations.
If that were so then once the cure for the illnesses caused by eating non-kosher
animals would be found people would stop keeping Kosher.
Sefer HaChinuch points out
that it is for our benefit that the reasons were not divulged, lest people with
scientific pretensions argue: The harm attributed by the Torah to this food
only applies to certain types of climates and persons. Some thoughtless people
may accept such arguments. To save us from such pitfalls, the reason was not
revealed.
Sefer
HaChinuch was right. Six hundred years later, the Reform movement’s position
was set out in the Pittsburgh Platform of 1885: We hold that all such Mosaic
and Rabbinical laws as regulate diet, priestly purity and dress originated in
ages and under the influence of ideas altogether foreign to our present mental
and spiritual state. They fail to impress the modern Jew with a spirit of
priestly holiness; their observance in our days is apt rather to obstruct than
to further modern spiritual elevation. It is
interesting to note that over the years many Reform Jews have rejected what was
said in the Pittsburgh Platform and have taken on some form of keeping kosher.
As well, many Reform Temples have dietary restrictions in their kitchens. In
2010, the laws of keeping kosher were included for the first time in a book put
out by the Reform rabbinical association. The Ramban’s
(1194-1270) view is that the laws of kashrut protect our souls. We are
forbidden to eat birds of prey lest their bloodthirstiness affect those who eat
them. Abravanel
(1437-1508) also believes that the unkosher animals are called ritually impure
and repulsive, not poisonous, stressing the spiritual rather than physical
source of the prohibition. We see from
here that God intentionally did not give us reasons for why certain animals are
kosher while others are not as He didn’t want us to find an excuse to cancel
the restrictions. The bottom
line is that we observe the mitzvah of keeping kosher because God commanded us
to observe it. Without the Beit HaMikdash, we do not have an obligation to eat
meat so those who want to be stringent and choose to be vegetarians are welcome
to do so but those who choose to eat meat may not abandon the laws set out for
us in the Torah.
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