Thou Shall Not Forbid, II – Kashrut

By Rabbi Haim Ovadia

R. Raphael Emanuel Hai Rikki, a 17th century Italian kabbalist, suggests a mystical reason for not ruling unnecessarily that something is not kosher [i]:

It is possible that the food contains a reincarnated soul. When one says a blessing and eats that food, the soul is healed and elevated from the status of an inanimate object to that of humans. By declaring the food non-kosher, the rabbi will prevent this healing process from happening… as it is written in Proverbs (17:26), a righteous person should not administer punishments…

The last comment of R. Rikki is interesting. The verse in Proverbs recommends that a judge should be compassionate, and R. Rikki applied that to the Halakhic questions presented to a rabbi.
If you do not connect so much to kabbalistic teachings, consider the following statement from the Yerushalmi Talmud (Kiddushin 4:12):

עתיד אדם ליתן דין וחשבון על כל מה שראו עיניו ולא אכל ממנו
One is going to be held accountable for all that he saw [i.e. was available to him] and he chose not to eat.

R. Ovadia Yosef adds that when a rabbi declares, unnecessarily, that an animal is terefah [treif], he is a sinner, and his sin cannot be atoned for by repentance[ii]:

When a rabbi mistakenly declares a terefah to be kosher, he has sinned towards God [and Yom Kippur will atone for him], but when he declares the opposite, he has wronged a fellow man by causing him monetary damage. This cannot be atoned for by repentance and by Yom Kippur, until he will appease the wronged party and pay for the damages he caused.

R. Yosef’s words are an admonition to the vast Kashrut systems which control the lives of Jews everywhere [I wonder… are they a Behemoth? A Leviathan? Both will be served as delicacies to the righteous at the end of days…]. The additional cost on “kosher” products to consumers is staggering, and the kashrut net is also cast over institutions and events, dictating where and when to have an event, and affecting the lives of observant and non-observant Jews alike.

The rabbis in charge of this massive extortion program excuse themselves by saying that the additional cost to each costumer is negligible and that they must adhere to the higher standard, but these excuses are not valid. There is no difference in the eyes of the law between stealing a penny or a million dollars, and while it is fine to adhere to a high standard, people should be given other options and informed that the “lower standard” product is as kosher as the “higher standard” one.

Kosher cheese and Pesah products, with their exorbitant prices are only the tip of the iceberg. For example, several years ago, observant entrepreneurs approached one of the biggest poultry processing companies with a proposal for automated kosher slaughtering. The possibility of automated slaughtering as completely viable is mentioned in the Talmud, and it would have erased the price differences between kosher and non-kosher poultry. As you may have already guessed, the proposal was killed by the Kashrut organizations.

Another example, more personal, is of a family who was geared up for a Bar Mitzvah and made all the necessary arrangement, including booking a caterer. A day before the event the caterer informed them that he will have to cancel because the event was taking place between the 17th of Tammuz and Rosh Hodesh Av. It is hard to assess the emotional and monetary damage caused, unjustifiably, to the family.

Not only that, decisions of kashrut which impact many people, sometimes in the range of hundreds of thousands, the doors of repentance are blocked for the rabbis who made those decisions, since they do not know who needs to be appeased and recompensed, as Maimonides explains in his laws of Teshuvah (4:3):

חמשה דברים העושה אותן אי אפשר לו שישוב בתשובה גמורה לפי שהם עונות שבין אדם לחבירו ואינו יודע חבירו שחטא לו כדי שיחזיר לו או ישאל ממנו למחול לו, ואלו הן: (א) המקלל את הרבים…. (ב) והחולק עם גנב.. [ה]גונב לרבים … (ד) והאוכל שור עניים ויתומים ואלמנות, אלו בני אדם אמללין הם ואינן ידועים ומפורסמים וגולים מעיר לעיר ואין להם מכיר כדי שידע שור זה של מי הוא ויחזירנו לו

There are five things which one cannot fully repent for because they are an offense towards another person, and the transgressor does not know the wronged person:
(a) one who curses a group of people… (b) one who buys from a thief… who steals from many… (d) one who steals from the poor, the orphans, and the widows, who wander from town to town and have no acquaintances, so the transgressor does not know whom to return the stolen object to…

Regarding such complications it was said: חכמים, הזהרו בדבריכם
Sages! Be careful with your rulings and teachings!

To be continued…
R. Haim Ovadia

[i]הון עשיר, חולין ב: וטעמא נ”ל עפ”י מה שכתוב בלמודי האר”י זלה”ה דשמא יהיה שם באותו דבר נפש בן אדם, המתוקנת ע”י אכילת אדם אותו הדבר בברכתו הראויה אליה ובכוונה רצויה, ואם יאסר אותה והיא מותרת הרי הוא גרמא בנזיקין שאין אותה הנפש מתתקנת, ואדרבא ע”י זה אפשר שיורידנה במדרגה יותר גרועה שתאכל מבהמה טמאה או כיוצא בה, וכתיב (משלי יז, כו) גם ענוש לצדיק לא טוב
[ii] חזון עובדיה, ימים נוראים, עמוד רמג: המכשיר טריפה בשגגת הוראה, היא עבירה שבין אדם למקום, אבל המטריף כשרה בשגגה, היא עבירה שבין אדם לחבירו, שהפסידו ממון, ואין יוהכ”פ מכפר עד שירצה את חבירו ויפייסו… וכשם שאסור להתיר את האסור, כך אסור לאסור את המותר… ודאי שעליו לרצות את חבירו, ולפייסו בממון, כדי שיסלח לו. שהוא בכלל עבירות שבין אדם לחבירו. ואין יום הכפורים מכפר עד שירצה את חבירו

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Rabbi Haim Ovadia | rabbiovadia613@gmail.com

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