Some 20 years ago I was sitting at the dinner table at Rabbi David Hartman’s home in Jerusalem. Rabbi Hartman had assembled an interesting mix of people from all streams of Jewish life. Sitting across from me was a man about my age, studying in one of the many Ultra-Orthodox Yeshivot in the city. Somehow the conversation landed on the importance of kashrut (keeping kosher) and I said, without really thinking, “I don’t really think God cares what we eat!” David, who had been enjoying the debate but mostly staying out of the fray, turned to me and said something like, “You may not care what you eat, and God may not care what we eat, but kashrut has been important to the Jewish people for over 2,000 years. You might want to care about that!”
Fast forward five years: I am about to be ordained as a newly minted rabbi and I have a decision to make. Up until that point, I ate everything and was proud of it: pork, shrimp, crawfish etouffe, you name it, I ate it, and with gusto! But now, I was not so sure of myself; would it look bad for a rabbi to be sucking the juice out of an Alaskan Crab claw? How would folks feel seeing me chow down on some bacon in a restaurant? In truth, many would not care and some would be relieved; I knew this, but it still didn’t sit well with me. It was as if David’s words were ringing in my ear, “you may not care, and God may not care, but the Jewish people have cared for over 2,000 years…” To make a long story short, as part of my ordination I decided to stop eating pork or shellfish, and I have kept that promise, more or less, for the last 16 years. I miss certain things like crab cakes and Italian sausage, and when I encounter them on a menu I often say a little prayer to myself that goes something like, “God, I love this stuff and I am giving it up for You and the Jewish people…” Really! In that sense, not eating pork and shellfish has turned out to be a prayerful experience for me. It has also raised my food consciousness in as much as I have to stay attuned to what I am eating in order not to inadvertently transgress. And it has given me a greater sense of connection with Am Yisrael, the Jewish people as we have understood ourselves for most of our existence.
What about Shomrei Torah and our kashrut policy? I have noticed that many people are confused by our policy. The basics are that any Shomrei Torah-sponsored event, where ever it is held, should refrain from serving forbidden foods (pork products, shellfish, etc) and there should be no mixing of milk and meat.
There are three things that seem to challenge people: Knowing what products are made from a forbidden food like, for example, that pepperoni is made from pork; understanding what a “Shomrei Torah-Sponsored event” is and being aware enough when planning an event, or bringing a dish to the congregation, so that you do not inadvertently violate the “no mixing milk and meat” policy.
Most of the challenges with the kashrut policy have to do with awareness; you just have to take a moment and ask yourself if the food you are bringing or the meal you are planning complies with the policy. Perhaps a bigger stumbling block is the nagging question: “Why do this?” “After all, we are a Reform Congregation; we can eat whatever we want!”
Reform Judaism is all about informed choice. When we explored this as a congregation six or so years ago, these are some of the reasons we decided on the policy:
Inclusivity – it allows more Jews to comfortably be able to eat with us, while not pushing anyone else away.
Tradition – it connects us to our Jewish heritage, linking us up with over 2,000 years of Jewish tradition.
Awareness – it offers us a chance to think about what we eat.
What do you think? If you keep a form of kashrut, what does it mean to you? If not, why? What do you think of our policy? Any suggestion how we could help people/committees understand and comply with the policy?
I look forward to hearing from you.
I realize that I am in the minority. I grew up keeping kosher, so it is second nature to me, and therefore I don’t find it a sacrifice. I keep a kosher home. Kosher to me is inextricably tied to being Jewish. I also like the mindfulness practice of it. That said, I wish Shomrei’s policy were stricter. For example, it makes me uncomfortable to go to Passover seder at Shomrei and know that the chicken served will not be kosher (in fact, when I came, and brought my even more observant father along, we brought our own chicken). I may be a lone voice here in the wilderness-but just one more opinion.
From your experience, Alissa, it sounds as though CST isn’t as inclusive as we’d like to be. Would you face the dilemma you describe at any event at the synagogue that involves a meal (such as the Rabbi’s Tisch)…or was Pesach a special issue? Would the change necessary to accommodate you and your father be a big one? (Sorry I don’t know more about what’s involved!)
Thanks for asking, Judith. All that would be required to be inclusive to more strictly-kosher Jews would be (as Jeremy states) to always serve either a dairy meal or fish (with fins and scales, non-shellfish, as is the policy)-not a meat meal (unless the meat is certified kosher-although really serving meat brings up a host of other issues so probably best left out entirely). I didn’t go to the CST seder last year, but the year before (non-kosher) chicken was served. Not sure why. The dinner could easily have been fish or vegetarian. I know Bar/Bat Mitzvah meals are almost always fish or dairy. But I have been to other CST-sponsored events where non-kosher meat was served.
To be clear our policy does not require that meat be processed through a kosher slaughtering house for a few reasons including questions about how kosher slaughtering houses treat the animals. In at least one case, a large kosher slaughtering house was ruled to be cruel to the animals and abusive to its staff. Even if that was not the case, the “kosher” label has no necessary relationship with how the animal is raised or what it is fed. Perhaps if there was a new standard something akin to “Eco-Kosher”, it might be more compelling, and a better reflection of progressive Jewish values. As it is, I see no compelling reason to buy kosher meat myself or require that practice of the congregation
I do not keep Kosher, though, since I eat neither meat/fowl nor dairy that is largely moot. I do like the concept of the mindfulness. I guess i haven’t gone there mostly because I’m already such a pain in the butt with what I don’t eat, if I added Kosher I think I/we would have no social life at all.
Still I like the schule keeping Kosher. We are Jews and that is a central part of our heritage. It even satisfies something I would call good theater. In fact when I go to the theater or a nice restaurant, I expect the “guests” to dress. (not show up in t-shirts and flip-flops. ) It is all part of the ambiance. On some level I feel the same way about keeping kosher at our events. It is mindful, sacred, honors our history and is part of the theater/presentation.
Gary Tharler
Great to think about these issues. Thanks for the inspiration.
Our kashrut policy is not strict. It’s easy to comply with (just pick a dairy or fish meal, and then you don’t even have to think about Alyssa’s issue with non-kosher chicken). And the biggest benefit to it, as stated by Rabbi George, is as important now as it was the day the policy was instituted: “it allows more Jews to comfortably be able to eat with us, while not pushing anyone else away.”
Being inclusive is what CST is all about. Our Mission Statement says what we stand for, and includes the following: “To develop a sensitive, caring and supportive congregational community where all are welcome and included.” I have family members who strictly adhere to kashrut laws. When they came to CST for my son’s Bar Mitzvah, they wouldn’t have been comfortable eating in our building but because we served a dairy meal, it was a non-issue.
It might help people learn about/remember the policy to post it periodically on the CST website, perhaps under “Jewish Rituals in the Synagogue”, and to include periodic reminders in our newsletter. We could also post a copy on the bulletin board in the kitchen and on one of the refrigerators.
When Morey and I married many years ago, I asked him if he had any preferences - dietwise - as he had been raised in an Orthodox home. He said please no pork or shellfish. I, on the other hand, had been raised in a home where my Father’s wishes were what dominated and pork was high on his German food scale.
So I went along with Morey - and I had no trouble not eating shellfish as that had not entered into our homes ever. But bacon snuck in once in a while - not often.
As I have grown older, and my Jewishness more important to me I have eliminated any bacon or sausage which might contain pork - but I argued with myself - quite sure G-d didn’t care what I ate. But when I was Bat Mitzvah, I did it for my history, my family, my people - and now I see that the dietary laws really are for the same reasons. I want to re-establish that chain - be one of the links in that chain and even though my grandchildren do not understand this - they know that at Grampa’s and Nana’s house there is no pork, no shellfish and no mixing of dairy and meat.
Are we perfect? Nope. But are we moving in what feels like the right direction - Yes! - sometimes you just do what you think is right for you - times, people and places change.
Thanks for your thoughts and for sharing them, Rabbi George.
The home I grew up in wasn’t kosher and my grandparents’ weren’t either. I decided to observe at least some kashrut starting about 25 years ago (about the same time we started lighting Shabbat candles every week) — and haven’t eaten pork or shellfish ever since. I REALLY miss the crunch of real bacon and shrimp-anything often calls to me! But I like that kosher food choices is an observable, embodied way to “do” being Jewish and that it involves the discipline of saying “no” to my person appetites in order to experience something for my soul, which is a lot of what I understand Judaism to ask of me.
It’s interesting to read everyone’s take on this!
I think the congregation’s policy and our rabbi’s article hit exactly the right note.
The Inclusivity rationale is particularly important to me. Any practice that separates the various streams of Judaism from each other has to be carefully considered. Principles like gender equality are rightly non-negotiable and necessary; if others don’t like our approach — well, I really don’t care. But rejecting kashrus in its entirety would cut us off from other Jews *unnecessarily*.
As Judith R-K (above) points out so well, performing symbolic acts such as consciously refraining from certain foods provides a practical focus for the expression of personal integrity. Those who claim that is it mere empty formalism miss the point entirely. Rabbi Hartman’s insight (which so affected the young George Gittleman) was simply that kashrus allows us to participate in something greater than ourselves as individuals.
I support our temple observing kashrut. We are not asked to give up much. Observing kashrut at temple asks us to enter a sacred place being mindful and respectful. With nearly everything being up for grabs these days ( my 17 year old daughter just proclaimed that we can no longer get the Victoria’s Secret catalog…as it is “porn,” and she works as the teen clinic) any opportunity to share a moment of respect with my children is an invitation for meaningful conversation and education.
Respectfully yours,
Amy Zimmer
Jerry and I have kept a kosher home for over 46 years. I have come to appreciate it as other than just “rules” for eating or a guide to healthful eating. My understanding is that, when the shochet slaughters an animal, a prayer is said that, in essence, conveys a sensitivity toward that living being. It is a compromise taking life for food, as we omnivores can do well without eating flesh. Our tradition teaches that we do not cook the young animal in its mother’s milk; that we shoo away a mother bird before taking the eggs from the nest. All the rest-keeping two sets of dishes, waiting one hour or 3 hours (depending on your cultural background) after a meat meal before eating a milk product-that’s rabbinic tradition, and, again, that depends on your background. The Native Americans apologized to the buffalo before slaughtering them; isn’t that something similar to our own tradition?
Just a PS regarding whether meat comes from a kosher facility or not. One instance of maltreatment of both animals and employees does not speak for the entire industry of kashrut. The shochet must have a knife that is freshly sharpened without even so much as one nick in it. The kill is to be swift and painless to the animal. The lungs of the cattle to be slaughtered are blown up and inspected for disease; animals not passing the test are rejected. This is, of course, the ideal in the tradition. Whether one CEO (or more than one) is more interested in cheapening the whole process to reap more profit does not speak for the entire enterprise. I think we as Jews are guided by ideals and are therefore enjoined to protect them.
I agree that one companies questionable practices does not in itself invalidate kosher slaughtering methods, even from a progressive Jewish perspective. Sadly, there is plenty of evidence that a number of commercial slaughtering houses methods are far from the human ideal kashrut slaughtering symbolizes. Of course, there is more than one side to the story, and reasonable people disagree about this issue. The Forward has covered the question of “how kosher are kosher slaughtering houses” for a while. Check out the follow link to get some sense of at least how their reporters see the issue - http://www.forward.com/articles/144037/. This is one of many articles in The Forward on this subject.
In case you are thinking that my questions about commercial kosher slaughtering are merely a reflection of my liberal/Reform background (though I really see myself as a product of all the denominations), it is worth noting that the Conservative Movement has developed a new kashrut standard to deal with these issues that seem not to bother the Orthodox establishment enough for them to resolve them completely. For more information on this new kosher status got to: http://www.magentzedek.org/.
I think what we are wrestling with is the difference between the “ideal” and the “real”. In the ideal, it is clear that kosher slaughtering methods were developed in part for their humane approach to the taking of animal life. Both the method of slaughter and hundreds if not a couple thousand years of rabbinic commentary attest to that fact. However, there seems to be a serious gap between the ideal of kosher slaughter and the way it is carried out in many places. And, even if the issues of how the animals are treated during slaughter is resolved, there are still a number of other question one might ask for the kosher standard to meet the kind of ecological standard, I for one, would find compelling.
I very much appreciate the followup and references from Rabbi George. I agree that the tension between real and ideal is critical. I think the magen zedek approach is one good answer to obtaining kosher meat obtained in a humane manner. I would hope ecological standards are part of their requirements; perhaps “grass-feed” free range kosher beef is one answer When the ugly business in Postville, Iowa, came to light, we were surprised to find kosher beef from Uruguay at Trader Joe’s. Little did we know, until that article in the Forward came out, the details of their slaughtering methods. Fortunately, Uruguayan beef soon disappeared from the T.J. shelves, replaced with Teva brand, advertised here: http://www.jewishpressads.com/printArticle.cfm?contentid=41874. I have not been able to find definitive information about the actual owner/company or their slaughtering methods. On the other hand, the JTA press examined in great detail the Empire poultry plant. http://www.jta.org/news/article/2011/08/04/3088849/inside-empires-slaughterhouse-the-life-of-a-kosher-chicken. At least they treat the workers well, as they are unionized, unusual for the meat/poultry industry. Once again, eating flesh represents to me compromise, and I try to maintain the vegetarian way of eating with frequency and admire those who have decided to do so completely.
As for the “liberal” Reform tradition, I appreciate Rabbi’s association with all Jewish denominations. I had always thought that an essential part of the Reform outlook was to be an integral part of the society in which Reform Jews found themselves. The year I spent at the Chaim Greenberg Institute in Jerusalem, 48 years ago, I served as cantorial soloist at the HUC, which was being stoned by the Orthodox (no self-respecting cantor would come and face that danger, and I was a naive young folk-singing student studying with both JTS students and HUC rabbinical students). I was privileged to work with the late Rabbi Jakob Petuchowski, who taught me that the “drash” was obliged to be given in the language of the host country (at this time being Hebrew, given our location), whatever that may be. So I extrapolated and have long thought that the same principle of socialization with one’s neighbors applies to one’s eating practices. Given that one lives and socializes in settings where non-kosher meat and poultry are served, one eats convivially, taking care that one’s host does not feel awkward. But perhaps that train of thought was valid in years past, since now we are so aware of everyone’s “ethnic” identities and requirements. A good thing I think.
I appreciate your article on Kashrut -
I have found this a personal struggle to what is kosher or in our 21st century what is the new kosher. Should we begin to establish Eco-Kosher as the real kosher - if a potato chip is laced with chemicals, by-products and sweeteners that have been Kosher via the O-U brand is it really kosher?
What if those chemicals add to birth defect of the farm workers or create more diabetes and heart disease in the person eating it? Is it kosher?
What if the product is grown organically but does not have O - U Brand? Is it not kosher?
I think the common denominator of what Shomrei is doing now is fine - to keep meat out, to avoid the milk/meat - it does create more inclusivity. Sure we can talk about for exampe juice - is Kosher Concord Grape Juice that we serve on Shabbos really kosher if the grapes are not organic - but that is the next level of discourse. We cannot enforce people to eat certian things - but to strive to a greater global inclusivity (environmentally-medically and spiritually speaking) via information and knowledge and thus hopefully the human spirit.
The answer for me is my own personal ‘religion’ of personal path to the divine, the spirit - we make our choices - sure I would love for the rabbis to convene and create a new Sanhedrin and discuss how to move forward with the Torah and with our realities of the day in our ecology and health as humans and for all creatures on the planet.
In the torah there are Chukim and Mishpatim - Statutes and Ordinances (Bible translations) I learned that the Statutes are things you do because God told us to do (Don’t wear Shatnez - wool and linen) and the Ordinances are more civil codes (Don’t Steal). I remember (Back in the Yeshiva) a rabbi telling me that the Chukim are of a higher spiritual level than the mishpathim - but that being said, not too many people care of, or know of wearing wool and linen together, as oppose to keeping kosher.
So who established the hierarchy?
That leads to what are the common factors to be a Jew - a Hebrew - Keeping Kosher? Or just the Shabbos? or never wearing Shatnez? Or doing acts of kindness?………
I hope that if you are enjoying the Alaska Crab you are not wear a jacket of wool and linen!
That being said I am not perfect, I do what I can myself and I have a son who Loves Taco Bell which I cringe at when he eats it. Maybe I need to check my own inclusivity.
In health -
Moses Goldberg
Some thoughts on kashrut
I grew up in a home where there were no Jewish connections except for celebrating Hanukah. We didn’t light Shabbat candles nor participate in a Pesach seder. My parents did not join a synagogue until I was in the 7th grade. Even then, our family practice did not change. While we did not mix milk with meat (some vestige of my mother’s own upbringing stayed with her), we ate everything else.
It was while dating my first husband, who grew up in a Modern Orthodox household and whose father was a rabbi, that I first experienced kashrut. It was only with mild curiosity that I noticed what we ate or did not eat when we were at his house. However, when we got married and stayed in the same community, we decided it was important for his parents to be able to eat in our home, so we started keeping kosher.
It made sense to me from the beginning and I took to it like a duck to water. I proudly told everyone we kept kosher and defended the decision against my parents’ comments. I kept the 4 sets of dishes and 4 sets of silverware separate from each other (everyday meat, everyday milk, Passover meat, Passover milk). I knew that anyone could eat in our home, and they did.
After my divorce from my first husband, my mother asked me if I was going to continue keeping kosher. “After all”, she said, “it doesn’t matter anymore. Who will care?” My oldest children were 9 and 6 at the time. I told my mom that this is what they knew and that it was important to me to continue the way we had been living.
Fortunately, my second husband agreed that kashrut was important, although he did not previously keep kosher. We continue to this day to separate milk and meat, abstain from anything that is not kosher and carefully read labels. It doesn’t matter to me that we are in the minority among the Jews here in Sonoma County as it is something I passionately believe in.
I’d be glad to teach anyone about kashrut!
Ever wonder where the money that one pays for a heksher/kosher stamp of approval goes? Much is as it seems, but in a few notable cases the kosher stamp of approval comes with the price of supporting Ultra-Orthodox, anti-Zionist Jewish groups in Israel. The following link will take you to an article by the Forward about this unfortunate practice - http://www.forward.com/articles/150571/