For the Lord your God is bringing you into a good land, a land with streams and springs and fountains issuing from plain and hill; 8 a land of wheat and barley, of vines, figs, and pomegranates, a land of olive trees and [date] honey; 9 a land where you may eat bread without scarceness, where you will lack nothing; a land whose rocks are iron and from whose hills you can mine bronze. 10 When you have eaten and you are satisfied, give thanks to the Lord your God for the good land which God has given you. [translation by Hazon]
(א) עַרְבֵי פְסָחִים סָמוּךְ לַמִּנְחָה, לֹא יֹאכַל אָדָם עַד שֶׁתֶּחְשָׁךְ. וַאֲפִלּוּ עָנִי שֶׁבְּיִשְׂרָאֵל לֹא יֹאכַל עַד שֶׁיָּסֵב. וְלֹא יִפְחֲתוּ לוֹ מֵאַרְבַּע כּוֹסוֹת שֶׁל יַיִן, וַאֲפִלּוּ מִן הַתַּמְחוּי:
On the eve of Passover, close to minchah time, a person should not eat until it gets dark. Even a poor Jew may not eat until he or she reclines. They should not provide the poor person with fewer than four cups of wine, even if it comes from the soup kitchen. [Translation by Uri L’Tzedek. Edited for gender neutrality]
והוי שמח על שולחנך בשעה שהרעבים נהנים ממנה כדי שתאריך ימים בעולם הזה ובעולם הבא.
Always be happy when you are sitting at your table and those who are hungry are enjoying your hospitality, in order to lengthen your days in this world and the World to Come. [AJWS Translation]
(י) וְלֹא הָאִילָנוֹת בִּלְבַד. אֶלָּא כָּל הַמְשַׁבֵּר כֵּלִים. וְקוֹרֵעַ בְּגָדִים. וְהוֹרֵס בִּנְיָן. וְסוֹתֵם מַעְיָן. וּמְאַבֵּד מַאֲכָלוֹת דֶּרֶךְ הַשְׁחָתָה. עוֹבֵר בְּלֹא תַשְׁחִית.
Not only one who cuts down a fruit tree, but anyone who destroys household goods, tears clothing, demolishes a building stops up a spring, or ruins food deliberately, violates the prohibition of Bal Tashchit,‘do not destroy.' [Translation by Big Green Jewish]
(י) וכן אסר לשחוט 'אותו ואת בנו' 'ביום אחד' - להשמר ולהרחיק לשחוט משניהם הבן לעיני האם כי צער בעלי חיים בזה גדול מאד אין הפרש בין צער האדם עליו וצער שאר בעלי חיים.
It is prohibited to kill an animal with its young on the same day (Lev. 22: 28), in order that people should be restrained and prevented from killing the two together in such a manner that the young is slain in the sight of the mother; for the pain of the animals under such circumstances is very great. There is no difference in this case between the pain of humans and the pain of other living beings..."
(כג) אסור לעשות סחורה בארץ ישראל בדברים שיש בהם חיי נפש אלא זה מביא מגרנו ומוכר וזה מביא מגרנו ומוכר כדי שימכרו בזול ובמקו' שהשמן מרוב' מותר להשתכר בשמן:
(כד) אין אוצרין פירות שיש בהן חיי נפש בארץ ישראל וכן בכל מקום שרובו ישראל בד"א בלוקח מהשוק אבל לאצור הגדל בשלו מותר ובשנת בצורת לא יאצור יותר מכדי פרנסת ביתו לשנה:
(כה) כל המפקיע שערים או שאצר פירות בארץ ישראל או במקום שרובו ישראל ה"ז כמלוה ברבית:
(כו) אין מוציאין פירות שיש בהן חיי נפש מארץ ישראל לחוצה לארץ או לסוריא ולא מרשות מלך זה לרשות מלך אחר בא"י.
It is forbidden to do commerce in the land of Israel in produce that sustains life. Instead, this (farmer should) bring from his granary, and sell, and this from his granary and sell, in order that they should sell cheaply. And in a place where there is an abundance of oil, it is permissible to trade in oil 24) It is forbidden to store up fruits (produce) that sustains life in the Land of Israel or in a any place in which Israel is the majority. In what situation are we referring to? When the fruits are taken form the marketplace. But storing what one has grown oneself is permissible. And in a year of famine, it is only permitted to store a year’s supply for one’s family. 25) Whoever speculates on the price of basic food or stores up fruits in the Land of Israel is like someone who lends with interest 26) It is forbidden to export produce that sustains life in the land of Israel to outside the Land or (even) to Syria, and not from the realm of one king to another king in the land of Israel.
Rabbi Sampson Raphael Hirsch Commentary to Genesis 3:19
The whole lamentable condition of gaining a scanty subsistence via sacrifice is expressed in the little word-bread (L-Ch-M). The Hebrew word for sustenance (T-R-F) carries the root meaning of snatched, for it must be ‘snatched’ in the struggle implies that in the same moment of struggle against nature, there is another struggle against one’s fellow, the struggle of all against all. Did we not have to direct our minds so much to obtaining our daily bread, strife between man and man would be not so pre-eminent, and the idea of property would not weigh so heavily in the scales. But now that part of man’s very existence depends on every little piece of bread which he must gain through sacrifice, after he has struggled to wrest it from nature, he at once starts the struggle with his fellowman to keep that which he has won, or even earlier, to get ahead of him at the source in Nature. ....
Glatt Kosher -- Glatt Yoshor by Rav Yosef Breuer, Published 1949
A further comment: "kosher" is intimately related to "yoshor [ethics]." God’s Torah not only demands the observance of kashrut and the sanctification of our physical enjoyment; it also insists on the sanctification of our social relationships. This requires the strict application of the tenets of justice and righteousness, which avoid even the slightest trace of dishonesty in our business dealings and personal life. God’s Torah not only demands of us to love our neighbor in that we concern ourselves with his welfare and property, but it insists further on a conduct of uncompromising straightness ("yoshor") which is inspired not only by the letter of the law but is guided by the ethical principle of honesty which, then, would deserve the honorable title of "yeshurun." ....
Jonathan Safran Foer, "Against Mean," The New York Times, 9 Oct. 2009, https://www.nytimes.com/2009/10/11/magazine/11foer-t.html
Children confront us with our paradoxes and dishonesty, and we are exposed. You need to find an answer for every why — Why do we do this? Why don’t we do that? — and often there isn’t a good one. So you say, simply, because. Or you tell a story that you know isn’t true. And whether or not your face reddens, you blush. The shame of parenthood — which is a good shame — is that we want our children to be more whole than we are, to have satisfactory answers. My children not only inspired me to reconsider what kind of eating animal I would be, but also shamed me into reconsideration. And then, one day, they will choose for themselves. I don’t know what my reaction will be if they decide to eat meat. (I don’t know what my reaction will be if they decide to renounce their Judaism, root for the Red Sox or register Republican.) I’m not as worried about what they will choose as much as my ability to make them conscious of the choices before them. I won’t measure my success as a parent by whether my children share my values, but by whether they act according to their own.