The nature and purpose of Jewish food

For many people, the Jewish food laws are an opportunity to bring kedusha, or holiness, to one of the most essential areas of existence. The Torah and Talmud provide Jews with laws and detailed guidance on how to keep them. Kashrut is the term for the laws relating to food.

Food that is acceptable to Jews is called kosher; it literally means 'fit' or 'correct' Food that is not kosher is called trefah which means 'torn' and was used originally for animals that had been attacked by a predator. These laws are found in the Torah, so Jews believe they come from God. Deuteronomy 14:3-10 lists some animals which can and cannot be eaten - pigs cannot. Some food combinations such as dairy at the same time as meat are avoided.

• Some have suggested that kosher food laws benefit health. For example, not eating animals that are unconscious before they are killed reduces the risk of eating an unhealthy animal.

The sanctity of Life

The nature and sanctity of human life

Jews believe that human life is the most important (prime) concern because life is given by God and as such is sacred. The Talmud makes it clear that all people are descended from a single person, and so to take a human life is like destroying the entire world.

❝he who destroys one soul of a human being, the Scripture considers him as if he destroys a whole world, and him who saves one soul of Israel, the Scripture considers him as if he should save a whole world. Mishnah (Sanhedrin 4:3)

Pikuach Nefesh is the name of the principle in Jewish law that states the preservation of human life overrides virtually any other religious law. When a person's life is in danger, almost any mitzvah lo ta'aseh, or 'command to not do an action' of the Torah becomes inapplicable.

You shall observe My decrees and My laws, which man shall carry out and by which he shall live - I am Hashem. (Leviticus 18:5)

The implication here is that Jews should live by Torah law rather than die because of it. For example, if ten Jews break Shabbat rules to save a life they are all praiseworthy, even if only one person may ultimately have been needed.

In the Talmud, Rabbis discussed and approved actions on Shabbat such as rescuing a drowning child, breaking a door to prevent it closing on a child, moving rubble from a collapsed wall to save a child, and extinguishing a fire to save a life (Talmud Yoma 83-84). Almost any Jewish law can be broken to save a human life, which demonstrates how life is valued above all else. The exceptions are murder, idolatry, incest, and adultery. Judaism not only permits, but requires a person to break the commandments to save a human life: 'you shall not stand aside while your fellow's blood is shed' (Leviticus 19:16).

Why human life is holy

The first two chapters of Genesis contain the story of Creation. Judaism teaches that all life comes from God as it clearly states that man is created in God's image.

And God said, "Let us make Man in Our image, after Our likeness. They shall rule over the fish of the sea, the birds of the sky, and over the animal, the whole earth, and every creeping thing that creeps upon the earth." So God created Man in his Image.

Genesis 1:26-27

SPECIFICATION FOCUS

Sanctity of life: the nature and importance of Pikuach Nefesh (primacy of life); why human life is regarded as holy by Jewish people; how life is shown as special and taking precedence over everything, including Talmud Yoma 83-84; divergent understandings of how and why the principle of Pikuach Nefesh is applied by Jews today.

Human life in the Torah

The Torah teaches that people who break the rules should be held accountable for their actions. In Leviticus 24:17-18, the consequences of taking human and animal life are set out.

And a man - if he strikes mortally any human life, he shall be put

to death. And a man who strikes mortally an animal life shall make restitution, a life for a life. (Leviticus 24:17-18)

Animals are important in Judaism, and should be respected and cared for. However, Genesis 1:26 clearly gives humans 'rule [...] over the animal', which means a man should not be killed for killing an animal.

Regarding human life, Leviticus 24:17-18 is similar to a verse in Exodus 21:23-24: 'But if there shall be a fatality, then you shall award a life for a life, an eye for an

eye, a tooth for a tooth.

• Both verses are written in a way which could be taken literally; however, there is no evidence that this was ever the case in Jewish law.

• Historic Rabbinic understanding of Exodus 21:23-24 is that on one hand it limits a culture of revenge, but on the other it ensures justice through, traditionally, financial compensation.

• The Talmud records a lengthy discussion of Leviticus 24:17-18 (Bava Kama 83b-84a), reinforcing that the Torah is not meant to be read literally and can only be understood in the light of the oral tradition.

• Many Jews believe the Torah is not simply suggesting there should be material payment for injury, but that the perpetrator should reflect on the profound damage caused to his fellow human's quality of life. He or she should beg for forgiveness from the injured part and do Teshuva to seek forgiveness from God.

USEFUL TERM

Teshuva: returning to God; repentance

The Almighty

The nature of the Almighty

Like Christianity and Islam, Judaism is a monotheistic religion: a religion with one god. The central religious texts are called the Tenakh, or Hebrew Bible and the Talmud. The Hebrew name for God is called the tetragrammaton and is made up of four consonants, which translate to YHVH. This is often anglicised to Yahweh meaning 'Lord. However, Jews believe the name of God is so holy that it should not be spoken aloud or often written - and never erased. Instead Jews use other names, such as Hashem which means 'The Name' or Hakadosh Baruch Hu which means 'The Holy One Blessed be He ', when speaking or writing about God.

Jews believe the non-physical nature of God makes it difficult to describe him fully. Jews have other names for God which try to describe some of his different characteristics including:

• El (a powerful and mighty God)

• Elohim (the plural name of El, suggesting that there is more to God than one single part)

• El Shaddai (God Almighty)

• Hashem Tzevaot (Lord of Hosts).

Diversity in Judaism

There are different groups within Judaism, including Orthodox, Liberal, and Reform. There are also secular Jews, who do not affiliate to a religious grouping, but view themselves as Jews because of their cultural or ethnic heritage.

Each group takes a different approach to their faith, although they may share many of the same beliefs, traditions, rituals, and festivals. There is divergence within each group but generally:

• Orthodox Jews believe that tradition and following the commands of the Torah in a traditional sense are important. They believe the Torah is the literal Word of God. Ultra-orthodox are the most strict.

• Liberal and Reform (Progressive) Jews believe that the Torah should be understood as a document of its time, and be interpreted in light of modern life and issues. They believe the Torah is the inspired Word of God.

Specification Focus

The nature of the Almighty: how the characteristics of the Almighty are shown in the Torah, and why they are important in Jewish life today, including One, Creator, Law-Giver and Judge; including reference to Genesis 2.

Useful Terms

• Talmud: the 'Oral Torah', or the Oral laws and traditions passed down from Moses, eventually written down as the Mishnah and the Gemara. There are two versions (Jerusalem and Babylonian)

• Tanakh: the Hebrew Bible, consisting of the Torah, Nevi'im, and Kethuvim

• Torah (1): the Five Books of Moses Bereshit (Genesis), Shemot (Exodus), Vayikra (Leviticus). Bamidbar (Numbers), and Devarim (Deuteronomy)

• Torah (2): a wider meaning including the written Tenakh plus the Talmud - the oral law and traditions of Judaism

How the characteristics of the Almighty are shown in the Torah

One

One of the primary expressions of Jewish faith is the Shema (see 8.4), which begins: Sh'ma Yisra'eil Adonai Eloheinu Adonai echad.

Hear, O Yisrael: Hashem is our God, Hashem is the one and only.

• The Shema is the most important prayer for Jews and is one of only two prayers commanded in the Torah. It is recited twice daily. It consists of Deuteronomy 6:4-9, 11:13-21, and Numbers 15:37-41.

• God is a single unity who is whole, complete, and invisible. It is impossible to divide God into parts or describe him by physical attributes. To try to do so is simply man's imperfect attempt to understand the infinite. The Tenakh does use physical descriptions when talking about God but this is to help the reader understand what is going on. Phrases such as 'with a strong hand, and with an outstretched arm' (Deuteronomy 4:34) are not meant to be read as a literal description of God.

• God is the only being to whom Jews should offer praise and prayer.

Creator

• As there is just one God, no other took part in Creation. Many Orthodox Jews believe that everything in the universe was created by God.

• Genesis 2:7 illustrates how God created human beings from dust, granting them understanding and speech. Reform and Liberal Jews regard the creation story as a metaphor and believe in evolution, but as beginning with God as the creator.

❝And Hashem God formed the man of dust from the ground, and He blew into his nostrils the soul of life; and man became a living being. (Genesis 2:7)

Lawgiver

The best example of God as a lawgiver is in his gift of the Torah - the Law - to Moses on Mount Sinai. In Exodus the Jewish people were freed from slavery in Egypt but needed guidance. God gave them the Law so that they could live good lives.

• Jews believe that they are children of God; as such he is father-like.

• The phrase Avinu Malkeinu is used in Jewish liturgy which means 'Our father, our king'. Both father and king link to being a lawgiver.

• Only God has the power to rule and judge, to save and destroy.

For Hashem is our Judge; Hashem is our Lawgiver; Hashem is our King;

He will save us. (Isaiah 33:22)

Useful Term

Shema: the main Jewish declaration of faith