Here’s a delicious sounding salad: romaine lettuce, spinach, cauliflower, red onion, red cabbage, chickpeas and strawberries. At first glance, this combination of fresh vegetables, chickpeas and berries sounds like the perfect easy kosher lunch. All of the ingredients listed are, by their very nature, kosher. However, five of the seven items are also natural habitats for a variety of tiny insects.
The Torah states that eating insects, referred to in scripture as “swarming things,” is not just prohibited, but detestable. “And every swarming thing that swarms upon the earth is a detestable thing; it shall not be eaten” (Leviticus 11:41).
The sages clarify: “Said Rab Judah: If one [knowingly] eats a worm in a cabbage, he incurs flogging. A certain fellow [once deliberately] ate a worm in a cabbage and Rab Judah had him chastised” (Talmud Maakot 16b).
Most people would not deliberately eat a worm or a gnat, but do not think beyond these common insects, certainly not concerned about tiny mites and aphids that are the most frequent infestations. But if one knows that spinach leaves are often the home to these tiny creatures, does that not make eating unchecked spinach a deliberate violation?
Don’t worry, Popeye can still have his spinach, but only after the spinach leaves have been thoroughly cleaned and checked for bugs. Kashrut experts around the world have compiled, and continue to compile, the different methods for extracting the bugs. Some produce must simply be rinsed, while others must have their leaves individually inspected with a bright light, and still others (such as dried fruit) must be cut open in order to be checked. For more information on how to eat bug-free produce, most major kashrut organizations have detailed instructions available online for many varieties of produce, and it is best to check the necessary method for each food item.
Today is Eat Your Veggies Day.
Copyright © 2013 NJOP. All rights reserved.
Monday, June 17, 2013
Sunday, June 16, 2013
The Importance of Dad
In honor of Father's Day, Jewish Treats presents this classic Treat on the importance of a father.
Where does a child learn to be a mentsch (a good person)? From his/her parents! Indeed, in the Talmud (Sukkot 56b) it even notes that a child repeats in the streets what he/she hears at home.
According to Dr. David Pelcovitz (author of Balanced Parenting), research studies have found that the active involvement of both parents in a child’s moral education is the strongest predictor of children's moral reasoning and empathy as they grow older.
In the traditional family model, in which mom tends to have the central role in parenting (i.e. spends a lot more time with the kids), it is important to note that these studies have found particular importance in dad’s involvement.
The father is often seen as the enforcer of the rules laid down by the mother. However, far more important than being involved in discipline is dad’s actual involvement in teaching his child(ren) how to live a Jewish life (i.e. being a mentsch), which has an incredibly positive influence on the child’s future. As King Solomon wrote in Proverbs (22:6), “Educate a child in the way he should go, and even when he is old, he will not depart from it.”
According to the sages of the Talmud, after circumcision and Pidyon Haben (redemption of the first born son), a father’s primary responsibilities are to teach the child Torah, to find him/her a spouse, and to teach the child a trade. Some say, to teach him/her to swim too (Kiddushin 29a). At the bare minimum, his fatherly obligations are to make certain that the basic necessities of child-rearing are attended to (by a third party if necessary). But, the best child-rearing includes dad sharing his time, knowledge and wisdom, and truly leaving a lasting and meaningful impression on his children.
Copyright © 2013 NJOP. All rights reserved.
Where does a child learn to be a mentsch (a good person)? From his/her parents! Indeed, in the Talmud (Sukkot 56b) it even notes that a child repeats in the streets what he/she hears at home.
According to Dr. David Pelcovitz (author of Balanced Parenting), research studies have found that the active involvement of both parents in a child’s moral education is the strongest predictor of children's moral reasoning and empathy as they grow older.
In the traditional family model, in which mom tends to have the central role in parenting (i.e. spends a lot more time with the kids), it is important to note that these studies have found particular importance in dad’s involvement.
The father is often seen as the enforcer of the rules laid down by the mother. However, far more important than being involved in discipline is dad’s actual involvement in teaching his child(ren) how to live a Jewish life (i.e. being a mentsch), which has an incredibly positive influence on the child’s future. As King Solomon wrote in Proverbs (22:6), “Educate a child in the way he should go, and even when he is old, he will not depart from it.”
According to the sages of the Talmud, after circumcision and Pidyon Haben (redemption of the first born son), a father’s primary responsibilities are to teach the child Torah, to find him/her a spouse, and to teach the child a trade. Some say, to teach him/her to swim too (Kiddushin 29a). At the bare minimum, his fatherly obligations are to make certain that the basic necessities of child-rearing are attended to (by a third party if necessary). But, the best child-rearing includes dad sharing his time, knowledge and wisdom, and truly leaving a lasting and meaningful impression on his children.
Copyright © 2013 NJOP. All rights reserved.
Friday, June 14, 2013
Excuse Me, Is It Possible...
“Don’t be chutzpadik” is the modern Hebrew equivalent of the classic American parenting admonition: “Don’t be fresh!” and “Don’t talk back!” The challenges of parenting have always included the art of balancing a relationship with one’s child while maintaining the proper amount of warmth and discipline. This is especially true during the “know-it-all-years,” when a child is most prone to contradict his/her parents.
Jewish parents will be thrilled to find out that, when it comes to parent-child relationships, Jewish law is strongly on the parents’ side. The fundamental Torah statement, “Every man, your mother and father shall you revere,” is actually defined by a fascinating array of many specific laws. One popular example is that a child may not sit in the seat in which his/her father or mother customarily sit (Leviticus 19:3, and Rashi).
It seems rather obvious to note that being chutzpadik, and talking back to one’s parent, is a breech of the obligation to revere one’s father or mother. But, the halacha (Jewish law) goes even further. A person should even avoid contradicting one’s parent. It is not nearly as easy as it sounds. Here is an example cited in the Talmud:
(Following a discussion of required punishments, Rab Judah tells his father, “Teach it not thus,” and then proceeds to present what he feels is a more accurate understanding. This text follows that correction.) “Samuel said to Rab Judah: ‘You keen scholar, do not speak to your father like this, for it has been taught: If one’s [father] is [unwittingly] transgressing a precept of the Torah, his son must not say, ‘Father, you transgress a Biblical precept’, but [should] say, ‘Such is written in the Torah.’ [The sages continue the discussion one step further]...Rather, he must say this, ‘Father, the following verse is written in the Torah [and let his father come to his own understanding]’ (Talmud Sanhedrin 80b-81a).
Rather than pointing out a parent’s mistake, it is preferred that the child say, “Excuse me, is it possible that...” or find another discrete means of letting the parent know of his/her error. Most importantly, the above quote demonstrates that for a mitzvah like revering one’s parents, even the most highly regarded scholar must stay on guard.
Copyright © 2013 NJOP. All rights reserved.
Jewish parents will be thrilled to find out that, when it comes to parent-child relationships, Jewish law is strongly on the parents’ side. The fundamental Torah statement, “Every man, your mother and father shall you revere,” is actually defined by a fascinating array of many specific laws. One popular example is that a child may not sit in the seat in which his/her father or mother customarily sit (Leviticus 19:3, and Rashi).
It seems rather obvious to note that being chutzpadik, and talking back to one’s parent, is a breech of the obligation to revere one’s father or mother. But, the halacha (Jewish law) goes even further. A person should even avoid contradicting one’s parent. It is not nearly as easy as it sounds. Here is an example cited in the Talmud:
(Following a discussion of required punishments, Rab Judah tells his father, “Teach it not thus,” and then proceeds to present what he feels is a more accurate understanding. This text follows that correction.) “Samuel said to Rab Judah: ‘You keen scholar, do not speak to your father like this, for it has been taught: If one’s [father] is [unwittingly] transgressing a precept of the Torah, his son must not say, ‘Father, you transgress a Biblical precept’, but [should] say, ‘Such is written in the Torah.’ [The sages continue the discussion one step further]...Rather, he must say this, ‘Father, the following verse is written in the Torah [and let his father come to his own understanding]’ (Talmud Sanhedrin 80b-81a).
Rather than pointing out a parent’s mistake, it is preferred that the child say, “Excuse me, is it possible that...” or find another discrete means of letting the parent know of his/her error. Most importantly, the above quote demonstrates that for a mitzvah like revering one’s parents, even the most highly regarded scholar must stay on guard.
Copyright © 2013 NJOP. All rights reserved.
Word Watch
When speaking to your parents or grandparents, be careful not only of the words you use but of your tone of voice as well.
Thursday, June 13, 2013
Not For Pride
The sayings of Pirkei Avot (Ethics of the Fathers) often capture the ethic of the oral law. They not only offer an insight into the minds of the great rabbis of the Talmud, but provide advice that can be applied to normal life in every era. An excellent example of the universal wisdom of Pirkei Avot is a quotation from Hillel:
“He who aggrandizes his name, loses his name. He who does not increase his knowledge, decreases it. He who learns not, forfeits his life. He who makes unworthy use of the crown (of the Torah) shall pass away” (1:13).
While one might wonder how these statements are connected, most commentators agree that this entire Mishna is discussing the proper attitude toward Torah scholarship. A person should not seek to become great in Torah only to gain fame and respect, nor should one misuse one’s scholarly credentials. Additionally, becoming a respected scholar does not mean that one can rest on one’s laurels. No matter how much one has learned, a person should always make the effort to learn more.
How does such a statement apply to those who are not Torah scholars?
Have you ever noticed how the most miserable characters in the movies are those people whose lives are guided by their pride? They seek fame and fortune before all else. At its most basic, Hillel’s advice can be distilled to serve as a reminder that a person must always continue to develop themselves for themselves, and not because of what other people think.
Copyright © 2013 NJOP. All rights reserved.
“He who aggrandizes his name, loses his name. He who does not increase his knowledge, decreases it. He who learns not, forfeits his life. He who makes unworthy use of the crown (of the Torah) shall pass away” (1:13).
While one might wonder how these statements are connected, most commentators agree that this entire Mishna is discussing the proper attitude toward Torah scholarship. A person should not seek to become great in Torah only to gain fame and respect, nor should one misuse one’s scholarly credentials. Additionally, becoming a respected scholar does not mean that one can rest on one’s laurels. No matter how much one has learned, a person should always make the effort to learn more.
How does such a statement apply to those who are not Torah scholars?
Have you ever noticed how the most miserable characters in the movies are those people whose lives are guided by their pride? They seek fame and fortune before all else. At its most basic, Hillel’s advice can be distilled to serve as a reminder that a person must always continue to develop themselves for themselves, and not because of what other people think.
Copyright © 2013 NJOP. All rights reserved.
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