What Does Kosher Mean Today?

By Scott Fox

Food is perhaps one of the “greyest” aspects of Jewish life today. The Torah instructs us to abstain from ritually impure foods—but what does this mean in the 21^st century?

One could argue that keeping kosher is both easier and more difficult than ever before. Today, between one-third and one-half of food in American supermarkets is kosher-certified, an astronomical increase since previous decades. It may seem surprising that so many companies pay for kosher certification (Orthodox Union, the blue label of hekhshers requires fees between $4,000 and $10,000) since observant Jews make up such a small portion of the consumer market, but others like Muslims, vegetarians and those concerned with food allergies are also buying into the kosher market for different reasons.

“It’s easier now than ever before to keep kosher,” says Rabbi Alexander Davis, senior rabbi of Beth El, a Conservative synagogue in the Minneapolis suburb of St. Louis Park. “It’s really just a question of choices. You can find practically any ingredient with a hekhsher today.”

But in a society with greater choices, many Jews no longer cling to traditional dietary rituals. This can be seen particularly in the Conservative movement, where many believe fewer Jews keep kosher than ever before. Davis infers that earlier generations of Jews were willing to do more to keep kosher, citing a congregant’s parent who grew up in North Dakota and traveled across state lines once a month in order to purchase kosher meat. But Davis estimates that only 20 percent of his congregation keeps strictly kosher in their homes today. And according to the most recent National Jewish Population survey in 2000, only 30 percent of Jews maintain kosher homes.

As an observant Convservative Jew, keeping kosher has often felt like the most essential part of my Jewish identity, probably because it requires the most continual focus. I feel like I can skip going to shul for Shabbat, but not skip out of kashrut for a lobster roll. Going to college 40 miles away from the nearest provider of kosher meat, I’ve become primarily a vegetarian in order to keep up my religious obligation. Of course, by kashrut, I mean my own internal conception of keeping kosher. That includes not asking if certain restaurant dishes contain meat and assuming that what looks like dairy is dairy. Ignorance can sometimes be bliss. I also tend to rationalize eating products without a hekhsher by looking through a food item’s ingredient list and assuring myself that none of them sound like they contain treif even if that’s not really the case. In some ways, kosher is more of a mindset that makes me feel okay about what I eat.

Cost is another factor. As food prices rise and incomes lower from years of economic turmoil, many feel that being kosher is too expensive. The price of kosher food is typically more expensive than regular food, as is buying two sets of dishes and silverware. The price difference is particularly true in communities that don’t have easy access to kosher products. Aaron Rubenstein, rabbi of Beth Shalom, a conservative synagogue in Memphis, said the high cost was definitely a reason for people to avoid keeping strictly kosher homes.

“Some people might be willing to go vegetarian to keep kosher [on a budget],” says Rubenstein. “But for others, it is hard for them to part from meat in their diet. Some people feel that they’re being price gouged and think they should not be buying into the system because someone is taking advantage of their need for Passover food or kosher meat.”

Hazon, a leading Jewish food organization, is helping to make kosher food an affordable option. The group sponsors community supported agriculture (CSA) programs in the United States, Canada and Israel. Hazon’s programs provide access to healthy, local produce to connect clients with their Jewish communities. Jewish food banks have also helped those unable to afford food. But those endeavors cannot solve the entire cost problem of kosher food.

But kashrut is about more than just food. Many feel that food is not kosher if the workers, animals or environment are mistreated in the process, even if the food meets all halachic standards. Many became aware of the terrible conditions in slaughterhouses after newspaper articles and a federal government raid exposed Agriprocessors, the largest producer of kosher meat, violating many labor laws, including the use of undocumented immigrants and child labor. Until the federal government raided their plant in Iowa in 2008, about half of the country’s kosher meat came from Agriprocessors. Since the company was forced to restructure after the scandal, their meat prices have risen even further.

The shame of Agriprocessors led the Conservative movement to sponsor the implementation of a hekhsher tzedek. Rubenstein calls the new certification more of an “ethical good housekeeping seal” than an actual determination of whether a product is halachically kosher or not.

But will our generation of Jews continue to keep up this somewhat idealistic obligation that is kashrut as they move through adulthood? Davis is optimistic. “There’s a greater awareness among that generation of the role food plays in our lives,” he says. “I think and hope that, as a Jewish expression of our identity and ideals, eating with consciousness would be more attractive than ever.”

Kosher Hip-Hop

By Adina Rosenthal

There’s a new, up-and-coming Hasidic hip-hop artist on the block. Nosson Zand is a Boston-born musician who takes pride in the positive and hopeful lyrics that are inspired by his Hasidic beliefs. “I’m throwing a life preserver out into the cold, dark waters of hip-hop and pop music…I’m here to provide a window into a holier place,” he tells me.

Zand, who has toured with Matisyahu throughout the United States and Canada, is currently in the final stages of completing his new full-length album, which includes the single Believers, featuring Matisyahu. In a recent Shalom TV interview, Matisyahu singled out Zand and his musical promise: “Nosson would be the one artist I really believe in…he’s coming from a religious place. Nosson [is] infusing the music with depth and meaning from the Torah perspective, and he’s a really talented rapper, and writer, and singer. I really believe in him and think he can do good things.” Zand met Matisyahu by “chance” on a street corner, where he subsequently rapped for him and was told, “Hey…Nosson, you’re good!”

Zand explains how he was first exposed to rap by his friends in the projects. “There were a lot of rough characters involved…a big mix of people. I have the most diverse group of friends of all Jewish people I know in this world. I was very into other cultures. It’s very easy to blend in and I did for many years in cultures that were far from anything Jewish.”

Zand is a Baal Teshuva, someone who does not grow up religious and “returns” to it later in life. “I grew up going to Hebrew School…I was connected in some respect to Judaism, but wasn’t really taught in a way that made me feel that was relevant to my life. I was proud of being Jewish, but couldn’t articulate it. I was into rap way before I was into Judaism.”

Zand feels confident that as a result of his background, everyone—not just the religious Jewish crowd—can relate to his music. “I’ve been through so much that the average American has gone through…sneaking into movies, going to nightclubs, getting in cars and getting in trouble, but I can relate to my audience….my heart writes the lyrics…I put my heart on the page because I have been through it all. I want to save people from finding the realization through pain and instead through pleasure, education, and logic. That’s what Hasidim is all about.”

Zand’s Hasidic beliefs allow him to share a universal, positive message that transcends the focus on the sensationalism of promiscuous sex and violence. “[Inspirational music] doesn’t mean you can’t be cool and can’t have fun; it’s just a holier version that promotes good values…. It’s something that can be embraced. It’s Torah in the skies. The influence of Torah is nicely woven in a positive influence that hopefully everyone can absorb. This [upcoming] album is aggressively beautiful. It has attitude, swagger, and an opinion on things, but also is woven into what is melodic and hypnotic at the same time.”

While music is clearly his passion, Zand credits his deep love of Hasidism as the driving force behind his music and his life. Zand explains that his inspiration comes from the Lubavitcher Rebbe, Chabad, and the general Hasidic approach to Judaism and the world. “It’s a very beautiful thing that inspires me a lot…Torah and trying to be the best Jew and person I can be—the best Hasid I can be—is the main course. Everything else is a side order. The Lubavitcher Rebbe said, ‘Music is the pen of the soul.’ We run a risky business listening to any old thing because it defines people. That was the same with me. I identified more with hip-hop growing up than Judaism…music was the main course and Judaism was a side order.”

And how does Zand’s Hasidic community feel about his music? “My rabbi is my biggest advocate. Baal Teshuvas are supposed to incorporate their talents and turn them into something positive. My approach to Judaism is working on yourself to be a light in a dark world, turn others into a light, and thereby illuminate the world.  That’s what my music is all about.  Acknowledging that there is a mission ahead of us and eventually bring heaven down to Earth.”

As the lyrics from the teacher for Zand’s single, “Believers,” says, “Yes, we’re all believers/Through the dark don’t leave us.” Zand clearly uses his Hasidic beliefs to spread a universal message of hope and inspiration with powerful lyrics and a great beat.

Homophobia Is Not Kosher

By Steven Philp

On Thursday LGBT-interest blog Queerty posted an article outlining the newest addition to the Kosher.com affiliates program: the anti-gay group JONAH, or Jews Offering New Alternatives to Homosexuality. Kosher.com advertises itself as the largest online kosher supermarket, offering door-to-door delivery of several thousand kosher products including meat, dairy, wine and frozen foods. The affiliates program allows customers to select a non-profit organization—including synagogues and schools—to receive 5% of their online purchase; in return, Kosher.com benefits from increased traffic from that organization’s constituent population. JONAH has come under fire for their prescription of “reparative” therapy for LGBT Jews, which has been shown by all major American health organizations—including the American Medical Association, the American Psychiatry Association, and the American Psychology Association—to be ineffective; in fact, as outlined in a 2007 article by The New York Times, the majority of certified health professionals hold that “reparative” therapy can damage self-esteem, increase depression and promote suicidal behavior.

Queerty was alerted to the partnership between Kosher.com and JONAH by Jayson Littman, a survivor of “reparative” therapy. Littman had held membership in JONAH for five years, before coming out and starting a “gay Jewish events outfit” in New York. Littman expressed his misgivings in an e-mail to Kosher.com, explaining that their association with JONAH sends “a message to [LGBT Jews] of where you stand on this issue and what your beliefs are.” Kosher.com replied to Littman, outlining their acceptance of any and all organizations in to their affiliates program. Unsatisfied, Littman responded: “I am sure that non-profit organizations that spread hateful messages about Jewish people wouldn’t be considered for the Kosher.com affiliate program.” The following Friday, Truth Wins Out—a pro-LGBT organization that sheds light on the harmful effects of “reparative” therapy—started a petition on Change.org against the partnership of Kosher.com and JONAH. According to an article posted on their site, within 90 minutes they had gathered one thousand signatures. Shortly after, Kosher.com responded to the petition with the following:

Firstly we wish to apologize if any action taken by any member of our company offended anyone. Our affiliate program…was not something that we had monitored but considering the current reaction regarding jonahweb.org’s decision to send their members our affiliate offerings, we have decided to discontinue that affiliation and our management will review our affiliate programs guidelines going forward.

The swiftness with which online organizing produced results is heartening. The article on Queerty coupled with Truth Wins Out’s petition is an example of quick and effective online advocacy. Although we are called to respect—if not cultivate—a plurality of opinion within the Jewish community, supporting an organization that actively discriminates against other Jews is decidedly not kosher.

Like a Yellow Star On Our Food

By Steven Philp

Kosher products are a common sight in most American stores; it is an industry that is recognized outside the Jewish community, employing both Jews and non-Jews in its processing and distribution. Americans are less familiar with halal products, even though they are consumed by almost 1.5 billion people. Yet people are starting to pay attention.

This week thousands of businessmen and women will congregate in Kuala Lumpur for the largest annual exhibition of halal products in the world. For seven years the Malaysia International Halal Showcase (MIHAS) has served as a lynchpin for the growing industry as it seeks to meet the demand of Muslims’ dietary laws. A press release from the Malaysia External Trade Development Corporation, which hosts MIHAS, stated that last year’s event attracted “over 32,000 trade visitors from 81 countries.” With Muslim spending power increasing as their constituent nations emerge from the recession, this year’s conference is expected to exceed those numbers.

Yet the reception of halal products in countries with Muslim minorities has been tentative.  This past week, Struan Stevenson, a Conservative Minister for the European Parliament, added an amendment to a food bill that would have food labels read: “This product comes from an animal slaughtered by the halal method” or “This product comes from an animal slaughtered by the shechita method.”  The main bill, proposed by Jim Paice, the Food and Farming Minister to the European Parliament, seeks to label meat based on whether the animal was stunned before killing. According to an article by the Daily Telegraph, Paice is responding to demands from veterinarians and animal welfare activists who claim that the failure to stun an animal before its throat is slit causes “unacceptable levels of suffering and pain.” Currently, the failure to stun is legal under laws protecting religious freedom; in both halal and shechita, the animal is slaughtered while still conscious.

Although Paice believes that consumers should be informed which foods have been killed using the stun method and which have not, he has expressed resistance to Stevenson’s idea that they carry explicit religious labels. He is joined by the British Jewish interest group Shechita UK in opposition to the amendment. Their representative, Simon Cohen, explained that the proposal is “the 21^st century equivalent of the yellow star, but on our food.”

Cohen is right, insofar that the requirement to label food with an explicit reference to their intended consumer is based in latent phobias. Only two months ago, American pastor Mark Biltz of El Shaddai Ministries—a Messianic Christian congregation in Bonney Lake, WA—posted a sermon online advocating for an increased awareness of “backdoor Sharia” vis-à-vis the prevalence of halal products in the United States. He cites the prohibition against eating food sacrificed to idols, explaining, “You could be eating beef, chicken… offered up to Allah and not even know it. I can just imagine at a Passover Seder the caterer unbeknownst to anyone is serving halal meat!” He then outlines methods by which one can ascertain what stores and restaurants to avoid for their provision of halal products. With its genesis in bigotry and misunderstanding, Biltz parallels arguments made almost a decade ago by white supremacist groups that kashrut was the façade for a special “Jewish tax.” Briefly outlined by an article posted by the Southern Poverty Law Center, the conspiracy surmounted that if a food company did not pay the “tax”—and consequently did not receive the heksher—its products would be boycotted.

Halal and kosher products tend to occupy a shared space in a number of American stores intended for the general public, making access to them a mutual concern of the Muslim and Jewish communities. As we see in Europe, their similarities can cause them to be lumped together when considered from an outside perspective. We are fortunate to have access to a wide variety of kosher products in the United States.  In response to the high demand from the Jewish community, as well as other groups including Seventh Day Adventists, many non-Jewish stores stock their shelves with kosher goods. Even for many American Muslims, kosher products—subject to more stringent regulations than other foods—are a good alternative for the time being.  It is ultimately in our best interest to advocate for the availability of specialty products, and speak out against laws that restrict our freedom to consume food aligned with our religious values.  Kashrut and halal are not always the same, but they are not that different either.

Kosher Goes Green

By Lily Hoffman Simon

Have you ever sat in an empty Chinese restaurant on Christmas day feeling like you are the only person in the whole country not congregating around a tree?  For those who keep kosher, resisting the temptation to order shrimp for their fried rice sometimes seems like just one more thing that sets Jews apart.  Sometimes, one can’t help but wonder: What’s the point?

This question comes into starker light when considering that traditional kashrut inadequately addresses contemporary ethical issues of the gastronomic variety. For example, if you type ‘agriprocessors’ into Google, you will be bombarded with information about the ethical misconduct of one of America’s biggest kosher meat producers, including cruel animal abuse, refusal to recognize its workers’ union, questionable environmental behavior and charges for breaching child labour laws.  How can these practices in good conscience  be considered “Kosher”?

‘Kashrut’ comes from the Hebrew root meaning “fit” or “proper,” and denotes guidelines for appropriate eating and consumption. The animal being consumed must be slaughtered in a way that ensures little physical discomfort for the animal. An animal must not be eaten with its mother’s milk, to signify the separation between its death and its source of life. A mother and child animal must not be killed on the same day.  All of these rules, and others, are intended to create a social, ethical consciousness surrounding the food we eat, as well as promote a spiritual relationship to food. But are these rules enough to ensure an ethical food industry?

The limitations of traditional kashrut have sparked critical analysis of the dietary laws. Proponents of kashrut reform advocate for changes in the standards of kashrut to follow suit with the changing food industry and the new ethical dilemmas its presents. A simple hechsher (the symbol of kashrut certification) no longer seems to be enough to ensure ethical food.

At the forefront of addressing these questions stands the Eco-kashrut movement, which emphasizes the environmental impact of the globalized food industry, which values efficient mass production over environmental consciousness. Advocates of eco-kashrut encourage environmental and animal-friendly ideas about food, such as organic farming, free-range livestock and sustainability, as a contemporary means to maintain an ethical conscious. Eco-kashrut also connotes a lifestyle outside of the realm of food, providing commentary on the environmental and spiritual implications of issues such as plastic production, energy consumption and general sustainability. With Hanukkah just around the corner, the Shalom Centre’s Green Menorah Project provides an interesting example of the key role environmentalism plays in the holiday.

Spiritually speaking, eating with an ethical understanding can unite food consumption with nature and God.  The Conservative Movement of Judaism has gone so far as to develop its own eco-kosher hechser, called a hechsher tzedek (justice certificate), to supplement traditional kosher standards. Other initiatives to create “social hechshers,” which denote just worker-producer relations among other socially responsible considerations include Tav Chevrati, created by Bema’aglei Tzedek, and Magen Tzedek’s initiative to label food that is conscious of environmental implications, animal welfare, and labour relations.

So the next time you scan a package of meat for a hechsher, maybe think about all the other aspects of production that are not considered in the traditional kashrut certification process. After all, if kashrut is intended to provide an ethical guidance, it might as well be relevant to the ethical questions of today’s times.

Kosher for Halloween

By Daniel Kieval

It’s Halloween in the suburbs. For a couple of weeks, already, the neighborhood decorations have been out in full force: pumpkins, black cats, spiders, ghosts. Then there are the houses that hold nothing back, turning lawns into graveyards complete with tombstones, skeletons, and back-from-the-dead monsters, such as mummies and zombies.

With kids and parents across the country designing costumes, planning parties, and fortifying candy supplies, Halloween may seem an unlikely time to start pondering Judaism.  After all, the chaos of the fall holidays has passed, and Jews are supposed to be enjoying a well-deserved break, not starting in on more holidays. Yet, surrounded as we are by the Halloween culture, it may be worthwhile to ask the question: Does Halloween’s glorification of blood and gore, of demons and the living dead have any relation to Jewish values? Can Jews learn from zombies?

Jewish tradition has its fair share of monsters, spirits, and dead bodies coming to life. Folktales are one classic source. Stories tell of the giant clay Golem who saved the Jews of Prague; the young bride possessed by a malicious spirit known as the Dybbuk; and departed ancestors popping out of their graves in Tevye’s dream in Fiddler on the Roof. The Talmud, too, contains references to the dark and supernatural – one striking passage tells us that one can see demons by burning a part of a black cat and rubbing the ashes in one’s eye, while anotherwarns that the demon Shabiri will strike blind anyone who drinks water at night. Even the Amidah prayer, recited daily by Jews for centuries, contains a wish for the resurrection of the dead, t’chiyat ha-meitim, that some associate with the coming of the Messiah.

So yes, in our written tradition we’ve got spirits, we’ve got monsters, we’ve got dead bodies coming to life. But in our day-to-day practice we have a concept called kavod ha-met, respect and care for the dead. It is for kavod ha-met that Jews do not display a dead body before burial, nor do we cremate or embalm them (sorry, mummies). In fact, Jewish tradition considers caring for a dead body the greatest deed one can perform, since there is no way for the recipient to return the favor. Those who engage in this practice are called the chevra kadisha, the holy community. Halloween associates dead things with gore, decay, and terror. The chevra kadisha clean, purify, and dress the body and then sit with it until it can be buried. Where Halloween wants to make us feel repulsed by the dead, Jewish ritual seeks to bring us close to them in loving care.

Perhaps, then, the more worthwhile question is: Can zombies learn from Jews? Halloween can be an occasion to think about our own relationship to death. Is it something creepy, disgusting and scary, something that we avoid except in the context of horror movies and media violence? Or is it a natural, if difficult, part of existence, something that reminds us to glorify life and appreciate what we have while we have it? Judaism reminds us that it’s not wrong to enjoy a good monster story on occasion, but it also reminds us that in real life dead people are not monsters, and may even be pathways to holiness.