Shoftim
Deuteronomy 16:18-21:9
Précis: The parasha Shoftim (literally, “judges”) is devoted primarily to various themes of justice, and includes warnings against false testimony, idol worship, and the dangers of mortal kings. The parasha includes regulations for rulers, and also warns the people against false prophets, magicians, soothsayers and witches. It establishes requirements for cities of refuge in the Promised Land. In short, the parasha is devoted to ways to create a just society in the Land of Israel.
Deuteronomy 17:18 “When he (the king) is seated on his royal thrown, he shall have a copy of this Teaching written on a scroll by the Levitical priests. Let it remain with him and let him read it all his life…”
In the midst of a discussion of rules regarding the king (in addition to being native-born, the king may not keep too many horses or too many wives, nor should he amass silver and gold “to excess”), we see that the king is also to be guided by Torah.
The need for repetition which the entire Book is about (Deuteronomy comes from the Greek meaning “second telling”) is underscored in this particular verse, where the king is to have a physical scroll of Torah by his side. Midrash suggests that it was his responsibility to copy the scroll himself, but that if he lacked the skill, this could be delegated to the Priests as suggested in the cited verse. The Midrash underscores the importance not only of the Law itself, but of the physical scroll we commonly refer to as "Torah."
In the Washington DC area, we have recently experienced something akin to a scandal about Torah scrolls. A local rabbi and scribe has been leading an effort to “rescue” previously "lost" Holocaust scrolls from Europe, to restore them to “kosher” status, and to make them important symbols in congregations (in both the United States and in Europe). Some have accused the rabbi of being overly elaborate (if not disingenuous) about the provenance of some of these scrolls, and the organization which supports him in this rescue effort has recently signed an agreement with civil authorities not to make claims about scroll provenance without documentary evidence.
This episode reminds us of how precious the Torah scroll is to us, not only for its contents, but also because of its symbolic importance. In some congregations, Torah processions take on a semi-talismanic aspect, bordering almost on a form of idolatry (which is the opposite of the prohibitions of this parasha).
On the other hand, this verse reminds us of the importance of the actual, written scroll itself. The society envisioned by Torah can be sustained only when leaders and the community follow its precepts, and both need the comfort and guidance of a physical scroll as a symbol of that goal.
Friday, August 13, 2010
Friday, August 6, 2010
Is it Really Kosher?
Re’eh
Deuteronomy 11:26 - 16:17
Précis: Moses begins by quoting God, saying “Behold (re’eh) I set before you a blessing and a curse this day.” The outcome will depend on whether or not the people obey the commandments. A concern with idolatry permeates the ensuing verses. The parasha explains that there will be only one site for sacrifices. A test for a false prophet and the punishment of an idolatrous city are included. The parasha then shifts to other subjects: the prohibition against self-mutilation, the biblical basis of the laws of kashrut, tithing so that the Levite, the "stranger, the fatherless, and the widow” are taken care of. Remission of debts, freeing of Hebrew slaves, and the dedication of firstborn cattle are discussed, as are the commandments for the observance of Passover, Shavuot, and Sukkot.
Deuteronomy 14:2-3 - “For you are a people consecrated to Adonai, your God; your God chose you from among all other peoples on earth to be a treasured people. You shall not eat anything abhorrent.”
This parasha deals extensively with laws of kashrut. (Interestingly, it is linked to the concept of the Chosen People....but that is a d'var for another week!)
In looking at the development of Jewish law and custom regarding kashrut, we know that for traditional Jews, “keeping kosher” is not a choice but a commandment from God. Others may observe kashrut from a sense of tradition or sense of obligation (to faith or family members), a desire to identify with the Jewish People, or even for health reasons (although this last has been pretty well discounted as scientifically inaccurate). Others observe kashrut because it promotes a sense of kedushah (holiness) in their lives.
Over time, it appears to be the case that details of kashrut have changed. It's unlikely that our current customs regarding separation of milk and meat, dishes, kashering, etc., have always been with us. After all, there is biblical evidence for the eating of milk and meat at the same meal. So it has been a development over time, and over regions (note, for example, differences between Sephardim and Ashkenazim about items permissible on Passover.)
Within the last few years, the Conservative Movement has initiated a program called “Hechsher Tzedek” – the "seal of righteousness." It is intended to bring to our eating choices consideration of how animals are treated during their raising and slaughter; whether the companies involved treat the animals humanely and their employees fairly and equitably; and whether these firms observe laws and regulations concerning health, safety, and environmental concerns.
The Hechsher Tzedek began even before the scandal of Agriprocessors, a Jewish slaughterhouse and meat packing company located in Iowa which became America’s largest source of kosher meat. The company and its management were found guilty of scores of violations of health, safety, environmental, wage and hour, and child labor laws, although these issues remain in litigation. The Orthodox Union (the "OU," which among its functions includes a kashrut certifying branch) threatened to revoke the “hashkacha” (certificate of kashrut) unless the management of the company changed. This happened, but the company, under the weight of civil and criminal charges, nevertheless was forced into reorganization.
This case brought focus to the question of whether kashrut certifying authorities should take into consideration violations of state and federal law in their determinations of whether or not the company merits their hashkacha. As Rabbi Shmuel Herzfeld, of Ohev Sholom in the District of Columbia (an Orthodox congregation) noted, how can we trust the kashrut of a company which lies to state and federal authorities?
The laws of kashrut were adopted to provide for sanctity (kedushah) in slaughtering requirements. Over the centuries, rabbinic decisions and explanations of kashrut changed with the time, place and circumstances of the Jewish people’s lives. Living as we do in a 21st century society where we have come to appreciate a wide range of regulations (many of which fit well within the Jewish concept of tikkun olam) it is certainly consistent with our tradition for us to consider expanding the concept of “kashrut” to make sure that the farms and slaughterhouses which supply our kosher products do so in a way consistent with all of our values.
Deuteronomy 11:26 - 16:17
Précis: Moses begins by quoting God, saying “Behold (re’eh) I set before you a blessing and a curse this day.” The outcome will depend on whether or not the people obey the commandments. A concern with idolatry permeates the ensuing verses. The parasha explains that there will be only one site for sacrifices. A test for a false prophet and the punishment of an idolatrous city are included. The parasha then shifts to other subjects: the prohibition against self-mutilation, the biblical basis of the laws of kashrut, tithing so that the Levite, the "stranger, the fatherless, and the widow” are taken care of. Remission of debts, freeing of Hebrew slaves, and the dedication of firstborn cattle are discussed, as are the commandments for the observance of Passover, Shavuot, and Sukkot.
Deuteronomy 14:2-3 - “For you are a people consecrated to Adonai, your God; your God chose you from among all other peoples on earth to be a treasured people. You shall not eat anything abhorrent.”
This parasha deals extensively with laws of kashrut. (Interestingly, it is linked to the concept of the Chosen People....but that is a d'var for another week!)
In looking at the development of Jewish law and custom regarding kashrut, we know that for traditional Jews, “keeping kosher” is not a choice but a commandment from God. Others may observe kashrut from a sense of tradition or sense of obligation (to faith or family members), a desire to identify with the Jewish People, or even for health reasons (although this last has been pretty well discounted as scientifically inaccurate). Others observe kashrut because it promotes a sense of kedushah (holiness) in their lives.
Over time, it appears to be the case that details of kashrut have changed. It's unlikely that our current customs regarding separation of milk and meat, dishes, kashering, etc., have always been with us. After all, there is biblical evidence for the eating of milk and meat at the same meal. So it has been a development over time, and over regions (note, for example, differences between Sephardim and Ashkenazim about items permissible on Passover.)
Within the last few years, the Conservative Movement has initiated a program called “Hechsher Tzedek” – the "seal of righteousness." It is intended to bring to our eating choices consideration of how animals are treated during their raising and slaughter; whether the companies involved treat the animals humanely and their employees fairly and equitably; and whether these firms observe laws and regulations concerning health, safety, and environmental concerns.
The Hechsher Tzedek began even before the scandal of Agriprocessors, a Jewish slaughterhouse and meat packing company located in Iowa which became America’s largest source of kosher meat. The company and its management were found guilty of scores of violations of health, safety, environmental, wage and hour, and child labor laws, although these issues remain in litigation. The Orthodox Union (the "OU," which among its functions includes a kashrut certifying branch) threatened to revoke the “hashkacha” (certificate of kashrut) unless the management of the company changed. This happened, but the company, under the weight of civil and criminal charges, nevertheless was forced into reorganization.
This case brought focus to the question of whether kashrut certifying authorities should take into consideration violations of state and federal law in their determinations of whether or not the company merits their hashkacha. As Rabbi Shmuel Herzfeld, of Ohev Sholom in the District of Columbia (an Orthodox congregation) noted, how can we trust the kashrut of a company which lies to state and federal authorities?
The laws of kashrut were adopted to provide for sanctity (kedushah) in slaughtering requirements. Over the centuries, rabbinic decisions and explanations of kashrut changed with the time, place and circumstances of the Jewish people’s lives. Living as we do in a 21st century society where we have come to appreciate a wide range of regulations (many of which fit well within the Jewish concept of tikkun olam) it is certainly consistent with our tradition for us to consider expanding the concept of “kashrut” to make sure that the farms and slaughterhouses which supply our kosher products do so in a way consistent with all of our values.
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