OVERVIEW
One of the more distinctive, well-known aspects of Jewish life is its food regulations known as “kosher.” You may have wondered, “What is the origin of the kosher diet?” On a deeper level, you may have considered the purpose of this unique dietary code. Our Gentile followers of Yeshua may be curious what relevance “keeping kosher” could have for them. If any of this piques your interest, read on…!
When a Jewish man named Saul came home from his first trip to Israel, his friend Eli asked him how it was. “Great,” he responded, describing all the religious sites he visited. Eli then asked, “But how was the food?” After pondering briefly, Saul replied, “Well, the food was a real problem. There were all these new hechsherim,[i] and I didn’t know their standards or which could be trusted. I didn’t know what to do.” His friend inquired, “Well you clearly didn’t starve, so what did you do?” Saul answered, “I ate fruits and vegetables.”
It’s been said that if you have to explain a joke, it really isn’t funny (see above). In this case, I ask you to endure the bad humor because it illustrates the complexity of kosher food laws. Whereas in most of the world, fruits and vegetables are always kosher, fruits and vegetables from the land of Israel have a whole set of rules peculiar to them, requiring their own kosher supervision.
If you are currently scratching your head wondering how it is possible that fruits and vegetables could not be considered kosher, this article is for you.
The Hebrew word “kosher” comes from the root כשר KaSheR. It means to be proper or suitable. Concerning food, “kosher” describes what is proper or suitable according to the varied biblical and rabbinic food laws. The source of the kosher food laws is the Torah. While the Torah is a divinely inspired text, its format isn’t always intuitive, especially for contemporary readers. Unlike the local supermarket, Torah doesn’t have a “kosher” section. Passages like Leviticus 11 and Deuteronomy 14 list which animals are allowable for consumption, but there is more at play. There are rules dealing with tithes and “first fruits.” There are regulations addressing methods of slaughtering animals. I could go on, but then this article would be little more than writing the code of Jewish law, at least the sections dealing with kosher law.
What makes a food kosher?
The most straightforward answer would be that it conforms to the various kosher food laws. While things such as kosher supervision and the various hechsherim serve as a guide to help kosher consumers shop, they in themselves do not make a food kosher. A great example is a can of “kosher” clam chowder sitting on my shelf from my days working in kosher supervision. Yes, it contains real clams. And no, clams are not kosher. Yet this can has the mark of a reputable kosher supervising agency. What’s going on here? It’s a simple case of a misprinted label! It serves to make a point: ultimately, it’s not what the label says but what’s in the package that matters.
Why did God establish all of these food laws?
Let’s take a closer look at Leviticus 11:44-45,
“For I am ADONAI your God. Therefore, sanctify yourselves, and be holy, for I am holy. You are not to defile yourselves with any kind of creeping thing that moves on the earth. For I am Adonai who brought you up out of the land of Egypt, to be your God. Therefore, you shall be holy, for I am holy.”
The concept of sanctification or consecration is repeated throughout the Torah (and all of Scripture, for that matter). God’s purpose was for Abraham’s descendants to be unique, distinct from the other cultures and nations of the earth. This divine purpose was fully realized in Israel’s covenantal calling, “You shall be to Me a kingdom of priests and a holy nation” (Exodus 19:6 NKJV).
This detail is rather vital to understanding the concept of kosher law. If we look at the Kohanim—the priests from the Tribe of Levi who served in the Tabernacle/Temple—we can deepen this understanding. Leviticus 21 and Numbers 19 give special laws that only applied to the Kohanim. These laws did not make them any more or any less the people of God than any other Israelite. However, those highly specific laws served to remind them and the rest of Israel of their equally specific calling and responsibility within God’s plan and purpose.
What if a person wanted, either for a season or a lifetime, to voluntarily commit to a high level of consecration for some reason? For this, God gave the laws of a Nazirite (cf. Numbers 6). The Rabbis taught that the Nazirite vow made it possible for a person to attain the “level” of holiness (i.e., “otherness”) that was indicative of Kohanim through ascetic practice. Hannah, mother of the prophet Samuel, dedicated her son as a Nazirite (cf. 1 Samuel 1).
This type of self-imposed austerity even seems to have carried over into the New Testament. James, Yeshua’s brother and original leader of the Church in Jerusalem, was trying to make peace and put some rumors about the Apostle Paul to rest. Notice his instructions:
“So do what we tell you. We have four men who have a vow on themselves. Take them, and purify yourself along with them and pay their expenses, so that they may shave their heads. That way, all will realize there is nothing to the things they have been told about you, but that you yourself walk in an orderly manner, keeping the Torah” (Acts 21:23-24).
Does any of this have any place in a Christian’s life?
Scripture is clear—both in Acts 15 and 21, which we just mentioned—that Gentile believers are not required to “keep kosher.” However, that does not mean that one cannot do so if they discern the Spirit leading them accordingly (whether for a season or a more indefinite period). One can approach a kosher lifestyle as personal consecration, similar to the Nazrite vow. This commitment would not be much different than some of the forms of fasting observed by the Desert Fathers of the Early Church.
The most vital thing to remember here is not to be legalistic in our approach. This gracious mindset matters most when accidents happen (and accidents will happen). I’ve known of even important Rabbis who inadvertently violated kosher laws for a year or more before they discovered their error! If one shuns the spiritual elitism that Paul warned about (in Romans 14, for example) and resists any hints of legalism (wherein personal performance determines one’s right standing with God), then “keeping kosher” has the potential to bring a person closer to the Lord simply by helping them be more mindful of Him.
