The origins of food care in Judaism: Kashrut
Introduction
The food table within Judaism is known as a great characteristic of the people of Israel. This is due to the fact that the values of Judaism are transmitted at each food table, including in this the laws on which Judaism and family traditions that are transmitted day by day are based.The peculiar food precepts were stored by the Jews through generations and, despite having been subjected to infinite torture, preferred sacrifice and corpore, rather than denying the traditions of their ancestors.
History has shown us that only the historical axis that unites the Jews of the past with those of today is the one that can generate a bridge with the Jews of tomorrow.The Torah refers to the compendium of the following books;Genesis, Exodus, Leviticus, Deuteronomy and Numbers. This expresses the importance of food care.“Because you are a holy people to the Lord, your D-S, for you chose the Lord to be a people of predilection, rather than all the nations about the face of the earth. You will not eat anything abominable ".Another event that we can find in this text that talks about the importance of food care says: “Because I am the Lord, your D-S …. And you will be saints, because I am holy, and you have not to contaminate us with any kind of animals ”.
We can see the importance of food care and you must also highlight how at each Jewish party it has great importance beginning with all the historical events that are related through food.Development of the term "Kashrut" The term Kashrut is originally used in the Bible 3 times, in this sense of "suitable, ideal, adequate, convenient, appropriate, due" (this topic not as regards food), and subsequentlyIn rabbinic literature, it is used to point out those objects that are virtually correct, perfect and impeccable. In most of the time, with this term the food that is allowed, in contrast to the no Kasher or "Taref" is denoted. It is also used to indicate that Torah, Tefilin and Mezuzot are correctly written, that the Tzitzit are correctly yielded and that a mikve is correctly constructed.
This is evaluated through witnesses that are competent to testify in accordance with the Talmudic Law, these also have the ability to name that it is not Kasher. But still the word "kosher" is not used only to talk about food. For example today it is customary to speak if a business is handled correctly or not with these terms.
Biblical and Post-Biblical Sources
The biblical sources that tell us about Kashrut are found in the books: Leviticus and Deuteronomy, mainly. In these only laws on things are mentioned that can be done or not. Also in these are talked about the rules related to food that will be implemented in some festivities. For example in Easter it is not allowed to eat led bread.We can also find some allusions to the subject in the book of Genesis, in the part where the history of the NOE is told. Since in this D-S asks Noah to select the animals that they are going to climb to the ark, mentioning that from each Kasher animal they will climb 7 couples while the animals that were not had to climb only two partners.
Subsequently in post-biblical and rabbinic literature we can find all Kashrut laws in a very broad and discussed way. And due to the prevention that Judaism always takes before each action, the number of prohibitions is greatly increased. At present, Kashrut’s laws continue to be updated, this work is done by the great and recognized rabbis of our time.Vegetables and fruit and fruit are some laws that restrict the consumption of agricultural products, for example mixed species, grafts, maaster (it is the potion that you must donate), the truma that is consumption before a product can be used,Orla, which is the prohibition of eating the fruits of newly planted trees until their fourth year of growth, wine that does not leave Kashrut’s laws. It is also important to know that there are special laws that apply with the crops that are carried out within the land of Israel, for example no new grain can be consumed before Nissan 16, date in the Jewish calendar. From the point of view of dietary laws, all fruits and vegetables are allowed.This is one of the first dietary laws of the Bible and is found in Genesis 1:29. "Vegetables can be consumed with milk or with meat.”And in post biblical literature we can see how vegetables are more specific.
In the Yabla Omer, I take 4. Page 287. We can find that it is mentioned that “the fruits that may be agused, should not be consumed without first reviewing the exhaustively before saying the blessing. And on those worms that can only be observed by a microscope, the prohibition does not fall ”.Blessings to the different types of communication of Judaism must say a blessing for food before and after being consumed. These blessings are not general but are classified by different types of food.The absolute majority of plant products require the blessing of "bore pri Hadama" in this bless any vegetable or fruit that came out of the earth. There are some exceptions such as olive and nuts that require the blessing "Boré Pri Haetz", this blessing also applies to every vegetable or fruit that comes from the trees. All masses that include flour and sugar is said the blessing of "Mezonot", while for the salty masses the blessing of "Hamotzí" is said. For the wine the blessing of "hagefen" is used. For any food that is not entering these classifications, the blessing of "Shekel" is used that as its translation says it is for everything.If I know as in food that uses two of the previous categories, the blessing of the food of which the ingredient predominates is said. For example, if you eat a potato bread filled with potatoes, the blessing of "Hamotzí" is said since the main ingredient is bread.
Allowed animals and prohibited animals The dietary laws rather correspond to animals: mammals, birds, fish, can be eaten and the way in which they must be prepared for consumption.The Bible classifies the allowed animals as "tahor" (clean) and those prohibited as "tame" (impure). We see this distinction in the words (instructions) given to Noah: "Of the pure beasts take 7 of each class, each with their partner, and of the impure take 2 of each class, each with their partner" . Herbivorous, ruminant animals regardless of whether they are wild or domestic and that have the split hoof are "pure", such as bull, sheep, goat, deer and gazelle. Animals that have nothing else have one of these two characteristics are impure and prohibited, for example camel and pig. Within the Torah, 42 impure animals are mentioned in the book of Deuteronomy. And in Deuteronomy and Leviticus books, mention of 20 and 21 impure birds are made, with which the rabbis were given the task of making a list in which 24 impure birds were.
All birds of prey are impure. According to the Mishná (it is the study and discussion of the Torah for large rabbis), the allowed birds must have a buche, an extra and gizzard that can easily peel. Since everything that comes from the impure, is impure, the eggs of the prohibited birds are also prohibited, and also the eggs that are allowed cannot be used if they have been fertilized. And according to Blut Bilbulim an egg with a blood stain inside cannot be used. The laws referring to fish are found in Levitic. In the book of Leviticus 11;21-22, we can find all Kashrut laws that were regarding insects.
The consumption of 4 classes of grasshoples is specifically allowed and everyone else is not allowed. But even so these are not consumed by most communities, this is because it is very difficult to distinguish between the types of insects. Although the bee is a forbidden insect, its honey is considered as the transformed nectar and that is why it can be eaten. All these foods receive the blessing of "Shehakol".Shejitala Jewish tradition establishes that whoever wishes to eat meat from an animal or bird must comply with Shejita’s precept. In the Torah he says: "You can slaughter your cattle the greatest and minor one that the Lord gives you, agree with what I have sent you and you will eat inside your cities".
It is later, in the Talmud, where the ways in which the animal must be killed so that this is kosher is discussed.The rules that have been established are: killing the animal with an absolutely sharp knife, devoid of full delend or imperfection, which is cut with great elocity the trachea and the esophagus, thus causing instant death to the animal.The Shejita process has raised great oppositions to its realization, sometimes the prohibition of the Shejita has been requested. There are scientific studies that prove that according to the physiology of the animal, the Shejitá is the most human animal killing system possible, since it has been granted in such a way that it causes the least pain to the same same.If there is a human way of killing the animal, Shejitá, is the best method from the point of view of the eventual suffering of the animal, as well as the perspective of meat hygiene.
Grow and take care of an animal and then sacrifice it in favor of man, and for use, contradicts the concept of animal protection.The way of life of our society encourages the development and growth of animals for various objectives, be food, doctors, scientific experiments. Somehow, this attitude appears a vital need of our society, therefore, if the objectives of an animal protective society will be defined, these would be: “We must avoid all pain that can be avoided, and this, without impairing theMan’s needs ".
From the Jewish point of view, another of the senses of the Shejitá is that the cut in the neck must be made and with a perfectly sharp knife, without any type of dent however small and this so that the animals do not suffer, becauseThe Bible allows the consumption of meat, so that man feeds and so that his needs are met, but not make the animal sufficient.After the Shejita, you must let the animal bleed. Blood outflows extends 90 to 180 seconds.Melijala Torah reiterates again and again the prohibition of consuming blood This can be observed in the following verse: “Because the life of the meat is in the blood and I have sent you to put on the altar to atone for your souls, because the blood isTHE EXPIATION OF LIFE. That is why I have told the children of Israel: no one of you will eat blood or the foreigner who dwells among you has to eat it ”this prohibition includes the blood that can eventually be found on the surface of the meat, as well as that which is the one thatShe is within herself, and therefore it is the obligation of the melija. The melisa is the salad ritual that is performed on meats and birds. That according to rabbinic teachings, to effectively remove your blood, it must be washed and soaked in cold and subsequently salty water.The melisa is a fundamental principle of Jewish cuisine, and therefore it is elementary to know how this process is carried out.
The process is divided into three stages, soaking, salty and washing. Soak that the blood gets off easily, puts the meat or soak bird. This removes the blood that is eventually found on the surface and soften, facilitating its exit through the opening of the pores.Water must be cold, and not frozen. The soaking time must be half an hour and the water must cover all the meat. In certain situations this time can be reduced. For example, on the eve of Shabbat, in which we are in a situation in which the food will not be ready before the candle ignition. We can, instead of soaking the meat for half an hour, limit ourselves to washing it with a good rinse, until you see it clean of blood.You can let the meat soak for more than half an hour, but for less than 24 hours. Since if it was soaked more than this time, it cannot be used and will be considered Taref.After the soaking time, the meat or the bird must be checked to prevent some blood from being glued, or, as in the case of birds, some blood clot may have remained inside.
Also, if after soak, a piece of meat was cut, it must be washed at the place of the cut.After the soaking, the draining of the water must be allowed, since the presence of a lot of water can dilute the salt, but it should be avoided that the meat is dry, since in this case it will be difficult for the salt to adhere to thesame.Frozen meat should not be soaked, but must be undone before.Saladola salt to use must be thicker than table, and it is the one we define as kitchen salt in an average volume.The salt is carefully spread everywhere, covering the surface of the meat. Birds must also be salty inside. If an egg is also located inside it.The meat must be salty in a place that allows blood to descend freely and that under no circumstances is it concentrated in the place of the meat, since it lacks the possibility of drainage.The meat must remain in salt for an hour. On the eve of Shabbat, if it has become late or in case of unexpected visit for which food must be prepared quickly, it can be limited to the time of permanence in salt at half an hour.
There are opinions that mention that you can even leave only 24 minutes or in case of extreme urgency only 18.If the amount of meat is large, you can put a piece by piece without any problem, whole rooms can even get out of the meat without dividing the meat.Lavadola salt must be removed and the meat has to wash three times.The way to do is make the first rinse with running water (water running, flowing) and then introducing it all into a container with water, filling it with water again and introducing the meat again.After these steps, the meat is already in a position to cook for consumption.Prohibition of mixing meat and dairy dietary laws also refer to the fact that the meat should not be cooked or consumed together with milk or dairy products. These laws can be found in Exodus Book 23:19, 34; 26 and Deuteronomy 14; 21;.The best known phrase on this issue is "You will not eat the calf in her mother’s milk".
The ideal is to be strict and not eat milk food after having ingested meat foods, until exactly 6 hours have elapsed. In case of trouble or need, it can be lightened in half an hour, waiting for five and a half hours only. The six hours are calculated from the end of eating. A child who is in educational age (six years) is feasible. You can even wait for the child for an hour, representative. This whenever it is essential food for the child. But it should not be relieved as soon as it refers to sweets, chocolates, or other pleasures. They contain in their milk ingredients or milk derivatives. And when the child comes to turn twelve, the ideal and advisable is to wait six hours, just like any adult person.
If a person says the blessing to eat a food that contains milk, forgetting that six hours have not yet elapsed after having ingested foods that contained meat, he can try a small part so that the blessing is not in vain.It is allowed to eat meat after having consumed cheese, since there is currently the hard cheese that refer to the chapters of the Torah and for which they prohibited eating meat for 6 hours. You should only take care of rinse your mouth, you can do it by eating a piece of bread or some liquid, and clean your hands well. If he drank a glass of milk, it is not necessary to wash his hands;Just rinse your mouth before ingesting food with meat.
conclusion
Since time immemorial, and by, always, the people of Israel have built an example for other peoples for their spiritual behavior. One of the precepts that most influence the soul and the qualities of man is Kashrut’s precept. This is due to the fact that every thing we eat becomes the blood and meat of our flesh, a part of ourselves. Prohibited foods (no kasher) create in our souls negative qualities, which lead us to a spiritual descent. Also for many years science has proven that all these care also benefit the health of the human being. Since these laws have been issued for many years, and as science has advanced the H verified through their discoveries. Many years have passed since S-E gave the Torah to the Jewish people through Moses, as well as many animals and beasts have passed through the history of humanity, and no man of science has managed to find different animals, which do not meet the characteristicsof kashrut that are not the camel, the rabbit, the hare and the pig. In these there is only one of the purity characteristics. Kashrut’s concept can be considered as a daily commitment and that has a lot of relationship with faith.
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