People often ask how the relatively simple instructions for keeping kosher as listed in the Torah grew up to become the often confusing, all-encompassing system of regulations we know today. While the Torah lays out the basics—forbidden animals, the prohibition against consuming blood, the suggestion of separating milk and meat—it does not go into tremendous detail about keeping separate dishes or how things can be “contaminated” by contact. Two of those principles, as later incorporated by the rabbis into the laws of Kashrut, are found in this week’s parsha. At the end of chapter 6 (as well as numerous other places), the notion of the transfer or holy/unholy status through contact is mentioned. Rashi, among others, qualifies the situation as applying to vessels and substances where the flavor of the food can be transferred from one to the other. In this case, the very next verse mentions an earthenware vessel which has contained contaminated food and must be destroyed, since it is impossible to remove the essence of a foodstuff from something as porous as a clay pot. The same is not the case with a nonporous metal pot (the Torah mentions copper, but does not predict non-stick cookware!). Hence our modern tradition that non-kosher pottery cannot be koshered, nor its dairy/meat status reversed. A metal (or glass) vessel, which does not absorb flavor, can be ritually returned to neutral status through hagala, the purging of the item, generally by purifying it in the manner in which it is used (i.e. boiling a pot, heating a pan, etc.). The laws are complicated, but the concept—that the essence of the contamination can be removed unless it has sunk in—has directed the evolution of many of our laws of kashrut.
I believe, however, that there is another level to this set of standards. This week, we celebrated Purim. Last week, on Shabbat Zachor, the Maftir aliya recalled the commandment to eradicate Amalek due to their inherent and incessant cruelty, having attacked Israel by targeting the weakest individuals first. The Haftarah which followed refers to the people’s failure to have done so, leading to the ascendency of Agag, the ancestor of Haman (who is dispatched by the prophet Samuel). The Torah reading for Purim itself similarly refers to the perennial conflict between G-d and Amalek, or good and evil, as being “from generation to generation.” If the Torah’s commandment to wipe out the insidious cruelty had been fulfilled the first time, or the subsequent one, the entire story of Purim would not have happened. We could be eating fried hamentashen on Chanukah!
The nature of modern evil is like that of the impure vessels. Caught early by a world which does not absorb its “flavor,” it should be possible to eradicate it via perfunctory means. Once it has had an opportunity to sink in, however, often the only way its essence will be removed is through destruction of one sort or another. As we look at current events, we realize that there are still many Amaleks in our world, and their actions and influence have imparted an unacceptable amount of impurity to our previously holy vessels. We should let this dual lesson guide and inspire us. It’s certainly preferable to not have the world and its innocents fall victim to insidious or misguided influences. If it does, however, it’s better to take on G-d’s battle to restore our world’s equanimity than to have to deal with its shattered dishes.
Shabbat Shalom!Rabbi/Hazzan David B. Sislen
I believe, however, that there is another level to this set of standards. This week, we celebrated Purim. Last week, on Shabbat Zachor, the Maftir aliya recalled the commandment to eradicate Amalek due to their inherent and incessant cruelty, having attacked Israel by targeting the weakest individuals first. The Haftarah which followed refers to the people’s failure to have done so, leading to the ascendency of Agag, the ancestor of Haman (who is dispatched by the prophet Samuel). The Torah reading for Purim itself similarly refers to the perennial conflict between G-d and Amalek, or good and evil, as being “from generation to generation.” If the Torah’s commandment to wipe out the insidious cruelty had been fulfilled the first time, or the subsequent one, the entire story of Purim would not have happened. We could be eating fried hamentashen on Chanukah!
The nature of modern evil is like that of the impure vessels. Caught early by a world which does not absorb its “flavor,” it should be possible to eradicate it via perfunctory means. Once it has had an opportunity to sink in, however, often the only way its essence will be removed is through destruction of one sort or another. As we look at current events, we realize that there are still many Amaleks in our world, and their actions and influence have imparted an unacceptable amount of impurity to our previously holy vessels. We should let this dual lesson guide and inspire us. It’s certainly preferable to not have the world and its innocents fall victim to insidious or misguided influences. If it does, however, it’s better to take on G-d’s battle to restore our world’s equanimity than to have to deal with its shattered dishes.
Shabbat Shalom!Rabbi/Hazzan David B. Sislen
