Jews have a thing about
food, but every ethnic group thinks it has a thing about food. For
us, however, food and eating are integral to Jewish religious observance and moral values.
French
lawyer, politician, and gourmet, Anthelme Brillat-Savarin, published Physiologie du Gout, ou Meditations de Gastronomie Transcendante two months before
his death in 1826. It has never been out of print in the past 186 years. There
you will find this quote: "Dis-moi ce que tu manges, je te
dirai ce que tu es." Translation: “Tell me what you eat, and I will tell
you what you are.” Ronald Reagan was quoted in the Observer (March, 1981) as saying, "You can tell a lot about a fellow's character by his way of eating jellybeans."
“You
are what you eat” suggests that there is a direct
connection between the food we consume, and our physical health and state of
mind. Torah would add that the food we eat both affects and reflects our spirituality; hence the
extensive laws of kashrut we read a few weeks ago in Parshat Shemini. In this
week’s parashah, Behar, Torah broadens the connection to an interactive triangle of land, food, and spirituality.
Torah
speaks of the shemittah (sabbatical
year), a year of complete rest for the land. Every seventh year the land lies
fallow to regenerate itself.
Six years you may sow your field and six
years you may prune your vineyard and gather in the yield. But in the seventh
year the land shall have a Sabbath of complete rest, a Sabbath of the Lord: you
shall not sow your field or prune your vineyard. You shall not reap the
aftergrowth of your harvest or gather the grapes of your untrimmed vines; it
shall be a year of complete rest for the land. (Leviticus 25:3-4)
What
is more, after counting off seven sabbatical cycles, the fiftieth year that
follows is the Yovel (Jubilee year).
Then, too, the land is allowed to rest.
You shall observe My laws and faithfully
keep My rules, that you may live upon the land in security; the land shall yield
its fruit and you shall eat your fill, and you shall live upon it in security.
(Leviticus 25:18-19)
Long
ago our ancestors understood the fundamental connection between the eco-system,
the food we consume, and our spiritual lives. Torah affirms that human behavior -- especially
unethical behavior -- pollutes the very land. For far too long, we have lost
that connection, that sense of the land as a living, pulsing,
vibrant part of our lives. We live in hermetically sealed homes, travel through the world in climate-controlled cars, and acquire food in cardboard and plastic containers, far from the fields in which it was grown. Our technological
abilities -- which have brought so much good to our lives -- have another side.
We have seen the dust bowl. We have seen the results of air pollution and water
pollution. We have seen the despoliation
of rain forests. We have presided over the extinction of hundreds of species.
We have also seen Hiroshima, Nagasaki, Auschwitz, and the Killing Fields.
Yet we
have also seen the extraordinary view of our precious Blue Marble from the perspective of space and have
come to see that we are not separate from the earth (or the universe, for that
matter). We are integral to it, and dependent upon it. We have come to
understand the imperative to take responsibility for the technology we build
and unleash. Parshat Behar reminds us to keep land, food, and spirituality inseparably linked.
Thanks
to many dedicated souls in the Jewish community, today we are reclaiming the crucial
connection between the environment, kashrut, and the Jewish premium on social justice. “Eco Kashrut” and
“Magen Tzedek” are leading the way.
Eco-kashrut, led by Rabbi Zalman
Schachter-Shalomi and championed by the Renewal Movement, has for several decades advocated expanding
our understanding of kashrut to include ecological concerns. For ancient
shepherds and farmers, God provided rain so that the earth could support their flocks and herds, and yield
fruits, vegetables, and grains. For us, however, coal, oil,
electric power, and insecticides are part of our food production. Our food is delivered
in plastics and papers -- rarely produced from recycled materials -- that draw on fossil fuels and
forests, and most often end up in landfills.
Eco-kashrut
encourages us to expand our observance of kashrut by eating organic produce and
purchasing from local growers for the sake of the environment on which we
depend.
The Magen Tzekek
certification program grew out of the Conservative Movement’s commitment to
enlarge kashrut to encompass social justice concerns about workers and
animals. Here is how they describe their
mission:
The
Magen Tzedek Commission… combines the rabbinic tradition of Torah with Jewish
values of social justice, assuring consumers and retailers that kosher food
products have been produced in keeping with exemplary Jewish ethics in the area
of labor concerns, animal welfare, environmental impact, consumer issues and
corporate integrity.
The
cornerstone of the program is the Magen Tzedek Standard, a proprietary set of
standards that meet or exceed industry best practices for treatment of workers,
animals, and the Earth; and delineates the criteria a food manufacturer must
meet to achieve certification. Upon successful certification, the Magen Tzedek
Commission will award its Shield of Justice seal which can be displayed on food
packaging.
The Magen Tzedek seal is
available only for products that currently carry a traditional Hekhsher seal
from an authorized kosher certification agency. It is not intended as a
replacement, but rather a complementary enhancement to a brand’s reputation.
It
is past time to return to the wisdom of the Torah that understands that land,
food, and spirit are interwoven.
“Upon creating the first human
beings, God guided them around the Garden of Eden, saying, ‘Look at My
creations! See how beautiful and praiseworthy they are! I created everything
for you. Make sure you don’t ruin or destroy My world. If you do, there will be
no one after you to repair it.’” (Kohelet Rabbah 7:13)
Our
ancestors knew it. We have to relearn it.
© Rabbi Amy Scheinerman
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