Introduction to Kashrut

Kashrut is defined as the set of Jewish practices around the preparing and eating of food. These practices are defined in halachah (Jewish law) based on precepts in the Torah (Biblical law) and Rabbinic law (based on Talmudic and later rabbinic interpretations).

There are Biblical laws related to Kashrut expressed in Genesis, Deuteronomy, and Leviticus. These laws originally may have been established to distinguish Jewish rituals from that of contemporary pagan practices. Over many centuries these practices have evolved to increase the awareness of holiness in our lives by focusing attention on the importance eating, which is basically a human necessity.

The value of Kashrut in the life of contemporary Jews can be understood as sanctification, rather than sanitation. The practice of Kashrut can enrich our lives, rather than just restrict our activities. It can enrich our lives both as individuals, and as part of a Reconstructionist Jewish Community. It can unite us with other Jews throughout the world and throughout the ages. The practice of Kashrut can help each of us to remember to be thankful for the material and ethereal things that that sustain us.

At CBH we eat together as a community at onegs, at life cycle events, and at many other occasions. The food is prepared or purchased by congregants, and sometimes by outside caterers. Therefore, it is incumbent upon our Congregation to have a policy that is explicit about what our community finds acceptable, and that respects the diverse beliefs and practices of its individual members.

CBH has established a list of Core Values, many of which can guide us in establishing our Congregation Kashrut policy. These include Balancing Tradition and Innovation, Continuity of Jewish Identity, Comfort and Inclusiveness of a Diverse Community, and Devotion to Learning.

By learning about the Biblical Laws and the rich corpus of customs concerning Kashrut we will be able to develop a CBH Kashrut Policy that adapts traditional observances with innovations that are consistent with our Core Values as a Reconstructionist Jewish Congregation.

The rules (practices) of Kashrut are as the follows:

1. All vegetables, fruits, grains, and nuts are kosher (Genesis 1:29).

2. A kosher animal is one that both chews its cud and has cloven hoofs (Leviticus 11:3).

3. Kosher fowl is a domesticated bird, such as chicken, turkey, tame duck, and goose (Leviticus 11:13ff).

"The Bible does not list general principles for distinguishing kosher from non-kosher fowl, but lists forbidden species. The rabbis of the Talmud derived specific characteristics which all permitted birds have in common." [1] Kosher fowl also must be properly killed by a shochet and the blood drained.

4. A Kosher fish is one that has both fins and scales (Leviticus 11:9). Shellfish (lobster, shrimp, oysters, clams, etc) is not kosher. Scavenger fish (like catfish) and other bottom feeders, eels and predator fish (like shark) are also treyf (unkosher).

5. All insects—winged, swarming creatures that creep on four legs, and all creatures that crawl on the earth—are considered treyf (not kosher) (Leviticus 11:20 and 29 ff).

6. It is not permitted to eat meat foods and dairy foods together. Separate cookware, tableware and utensils are used to keep meat and dairy apart and to distinguish whether a meal is "meat" or "dairy." [2]

7. Some foods are considered neither dairy nor meat -- they are referred to as pareve. These can be served and consumed with either a meat or a dairy meal. All fruits, vegetables, grains, and nuts are pareve. Fish and eggs are also pareve. (While most margarine is dairy -- containing some dairy ingredients -- one can purchase pareve margarine which is dairy-free. Vegetable oils and mayonnaise are also pareve.

8. Kosher cheese is produced with vegetable enzymes, while most other cheeses are made with the enzyme rennet, which is found in the stomach of mammals. [3]

9. Wine production must be supervised to be certified as kosher. (The rules for this are a relic of medieval Jewish-Christian relations. Wine used for Christian sacramental purposes was to be avoided, hence the supervision.)

10. Of the animals and fowl that may be eaten, all must be slaughtered in accordance with Jewish law. These laws, called shechitah are designed to be the most humane, quick and painless way for an animal to die. They also stipulate that the shochet (ritual slaughterer) must be religiously trained, supervised and regulated, and must use rituals that acknowledge both our Creator, and the animal as part of creation. By acknowledging that slaughtering is taking life, these laws seek to do so with utmost humility and compassion.

11. All blood must be drained from the meat or broiled out of it before it is eaten. Today, kosher butchers typically use the traditional system of "soaking and salting" to remove blood from meat (red meat and fowl) before the consumer purchases it.

12. Certain parts of permitted animals may not be eaten. (Kosher butchers would not offer these for sale.)

13. Utensils that have come into contact with meat may not be used with dairy, and vice versa.

14. Utensils that have come into contact with non-kosher food may not be used with kosher food.

15. An indicator that the product is kosher is a hechsher (kosher symbol), such as the most prevalent, the OU, or the Star-K, -- and others.

16. Additives and ingredients in processed foods: Many ingredients in processed foods may be either meat or dairy -- but not obviously so. If a kosher product is meat or dairy it will be indicated ("P" may be used to designate "pareve", though sometimes symbols for pareve and Passover are similar, "D" may designate a product as containing dairy, or it might be labeled "meat"). Determining the status of products that do not have a hechsher (a kosher symbol) requires a trained eye.

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[1] From Dresner, The Jewish Dietary Laws

[2] This is based on rabbinic interpretations (in the Talmud) of Exodus 23:19, 34:26 and Deuteronomy 14:21: “Thou shalt not seethe a kid in its mother's milk.” Talmudic teachings became normative Jewish practice and were incorporated into halachah [Jewish law] as they were understood to be the completion of the Torah.

[3] Some consider the rennet from mammals to be a chemical that no longer resembles the animal source and so they do permit cheese made with rennet.

References

Samuel Dresner. 1980. The Jewish Dietary Laws, Their Meaning for our Time. United Synagogue Book Service. NY, NY.

Isaac Klein. 1979. A Guide to Jewish Religious Practice. Ktav Publishing House. NJ.

Teutsch, D.A. 2003. A Guide to Jewish Practice, Reconstructionist Rabbinical College Press. Wyncote, PA.

Jewish Virtual Library, Accessed Jan. 8, 2008

Additional Information

Kashrut main page

President's letter to the congregation by Jay

Introduction to kashrut by the RPTF

Resource information including links to other web sites and the kashrut policies of other Reconstructionist congregations.