(כ) כִּֽי־יַרְחִיב֩ ה' אֱלֹקֶ֥יךָ אֶֽת־גְּבֻלְךָ֮ כַּאֲשֶׁ֣ר דִּבֶּר־לָךְ֒ וְאָמַרְתָּ֙ אֹכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁךָ֖ לֶאֱכֹ֣ל בָּשָׂ֑ר בְּכׇל־אַוַּ֥ת נַפְשְׁךָ֖ תֹּאכַ֥ל בָּשָֽׂר׃ (כא) כִּֽי־יִרְחַ֨ק מִמְּךָ֜ הַמָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר ה' אֱלֹקֶ֘יךָ֮ לָשׂ֣וּם שְׁמ֣וֹ שָׁם֒ וְזָבַחְתָּ֞ מִבְּקָרְךָ֣ וּמִצֹּֽאנְךָ֗ אֲשֶׁ֨ר נָתַ֤ן ה' לְךָ֔ כַּאֲשֶׁ֖ר צִוִּיתִ֑ךָ וְאָֽכַלְתָּ֙ בִּשְׁעָרֶ֔יךָ בְּכֹ֖ל אַוַּ֥ת נַפְשֶֽׁךָ׃
(ד) וְהָֽאסַפְסֻף֙ אֲשֶׁ֣ר בְּקִרְבּ֔וֹ הִתְאַוּ֖וּ תַּאֲוָ֑ה וַיָּשֻׁ֣בוּ וַיִּבְכּ֗וּ גַּ֚ם בְּנֵ֣י יִשְׂרָאֵ֔ל וַיֹּ֣אמְר֔וּ מִ֥י יַאֲכִלֵ֖נוּ בָּשָֽׂר׃
(4) The riffraff in their midst felt a gluttonous craving; and then the Israelites wept and said, “If only we had meat to eat!
(כד) וְכִֽי־יִרְבֶּ֨ה מִמְּךָ֜ הַדֶּ֗רֶךְ כִּ֣י לֹ֣א תוּכַל֮ שְׂאֵתוֹ֒ כִּֽי־יִרְחַ֤ק מִמְּךָ֙ הַמָּק֔וֹם אֲשֶׁ֤ר יִבְחַר֙ ה' אֱלֹקֶ֔יךָ לָשׂ֥וּם שְׁמ֖וֹ שָׁ֑ם כִּ֥י יְבָרֶכְךָ֖ ה' אֱלֹקֶֽיךָ׃ (כה) וְנָתַתָּ֖ה בַּכָּ֑סֶף וְצַרְתָּ֤ הַכֶּ֙סֶף֙ בְּיָ֣דְךָ֔ וְהָֽלַכְתָּ֙ אֶל־הַמָּק֔וֹם אֲשֶׁ֥ר יִבְחַ֛ר ה' אֱלֹקֶ֖יךָ בּֽוֹ׃ (כו) וְנָתַתָּ֣ה הַכֶּ֡סֶף בְּכֹל֩ אֲשֶׁר־תְּאַוֶּ֨ה נַפְשְׁךָ֜ בַּבָּקָ֣ר וּבַצֹּ֗אן וּבַיַּ֙יִן֙ וּבַשֵּׁכָ֔ר וּבְכֹ֛ל אֲשֶׁ֥ר תִּֽשְׁאׇלְךָ֖ נַפְשֶׁ֑ךָ וְאָכַ֣לְתָּ שָּׁ֗ם לִפְנֵי֙ ה' אֱלֹקֶ֔יךָ וְשָׂמַחְתָּ֖ אַתָּ֥ה וּבֵיתֶֽךָ׃
(24) Should the distance be too great for you, should you be unable to transport them, because the place where the LORD your God has chosen to establish His name is far from you and because the LORD your God has blessed you, (25) you may convert them into money. Wrap up the money and take it with you to the place that the LORD your God has chosen, (26) and spend the money on anything you want—cattle, sheep, wine, or other intoxicant, or anything you may desire. And you shall feast there, in the presence of the LORD your God, and rejoice with your household.
This is how The Stone Artscroll Chumash translates Rashi:
As I have commanded you. “Since we find no explicit teaching in the Torah regarding kosher slaughter, this verse alludes to the existence of the Oral Law that was communicated to Moses at Sinai. Obviously, therefore, God must have taught Moses at Sinai laws that are not in the Written Torah (Rashi)”
(ד) ואמרת אוכלה בשר כי תאוה נפשך לאכל בשר. (חולין טו) (ר' שמעון) [ר' ישמעאל] אומר: מגיד שבשר תאוה נאסר להם לישראל במדבר, ומשבאו לארץ התירו להם.
(ה) (שם יז) ר' עקיבא אומר: לא בא הכתוב ללמד אלא מצות האמורות כאן [לאסור להן בשר נחירה], שבתחילה הותר להם בשר נחירה, ומשנכנסו לארץ נאסר להם. ר' אלעזר בן עזריה אומר: לא בא הכתוב אלא ללמד ד"א (=דרך ארץ) - שלא יאכל אדם בשר אלא לתאבון.
(ו) יכול יקח אדם בשר מן השוק ויאכל - ת"ל וזבחת מבקרך ומצאנך, הא אין אדם אוכל בשר עד שיהיו לו בקר וצאן. יכול יזבח כל צאנו וכל בקרו - ת"ל מבקרך, ולא כל בקרך ולא כל צאנך.
(4) "and you will say: I shall eat flesh, for your soul will desire to eat flesh": R. Yishmael says: We are hereby apprised that "flesh of desire" was forbidden to Israel in the desert, and when they came to Eretz Yisrael it was permitted to them.
(5) R. Akiva says: Scripture comes to teach only the mitzvoth stated here, to forbid to them flesh of "stabbing" (nechirah [as opposed to shechitah, ritual slaughter]), and when they entered the land it was forbidden to them. R. Elazar b. Azaryah says: Scripture comes to teach you derech eretz (proper deportment), that one should eat flesh only out of desire.
(6) I might think that he could buy meat in the marketplace and eat it; it is, therefore, written (Ibid. 21) "then you shall slaughter of your cattle and of your flocks" — One is not to eat flesh unless he has cattle and flocks (of his own). I might think that he is to slaughter all of his flocks and all of his cattle; it is, therefore, written "of your cattle," and not "all of your cattle"; "of your flocks," and not "all of your flocks."
ועוף אין לו שחיטה מדברי תורה אלא מדברי סופרים מאן תנא דפליג עליה דרבי אלעזר הקפר רבי היא דתניא רבי אומר (דברים יב, כא) וזבחת כאשר צויתיך מלמד שנצטוה משה על הושט ועל הקנה ועל רוב אחד בעוף ועל רוב שנים בבהמה:
But for a bird, slaughter is not obligatory by Torah law; rather, the obligation is by rabbinic law. The Gemara asks: Who is the tanna who disagrees with Rabbi Elazar HaKappar and holds that the slaughter of a bird is obligatory by Torah law? It is Rabbi Yehuda HaNasi, as it is taught in a baraita: Rabbi Yehuda HaNasi says: The Torah states: “And you shall slaughter of your herd and of your flock, which the Lord has given you, as I have commanded you” (Deuteronomy 12:21). This verse teaches that Moses was previously commanded about the halakhot of slaughter, even though they are not written explicitly in the Torah. He was commanded about cutting the gullet and about cutting the windpipe, and about the requirement to cut the majority of one siman for a bird, and the majority of two simanim for an animal.
“Through permission was given man to take animal life for human food it was only done by a process of very gradual education and adapation. According to Rabbi Ishmael (and most authorities agree with him cf. Babylonian Talmud Hullin 16b, 17 [2]) the killing of oxen, sheep or goats for ordinary meat consumption – Basar Ta’avah – was forbidden during the whole period of Israel’s sojourn in the wilderness, unless they had been consecrated as peace offerings – Shelamim…”
Dayan Dr, I Grunfeld The Jewish Dietary Laws (pp52-53)
Samson Raphael Hirsch Deut. 12:20)
New Israeli research reveals surprising results about how the animal protein in our diets exacts a high price from the planet.
By Ruthie Blum AUGUST 21, 2014 https://www.israel21c.org/read-this-before-you-eat-another-burger/
"וכי מה אכפת לו להקדוש ברוך הוא בין מי שהוא שוחט מן הצואר למי שהוא שוחט מן העורף? הוה אומר לא נתנו המצוות אלא לצרוף בהן את הבריות - שנאמר "אמרת ה' צרופה". ועם היות המאמר הזה נפלא מאד שלא ימצא לו דומה בדבריהם פרשתי אני בו פרוש תשמעהו עתה - עד שלא נצא מסדר דבריהם כולם ולא נפרד מהשורש המוסכם עליו והוא - היות כל המצוות בוקש בהם תכלית מועילה במציאות "כי לא דבר ריק הוא" ואמר "לא אמרתי לזרע יעקב תוהו בקשוני אני ה' דובר צדק מגיד מישרים". ואשר צריך שיאמינהו כל מי שדעתו שלמה בזה הענין הוא מה שאספרהו וזה שכלל ה'מצוה' יש לה סיבה בהכרח ומפני תועלת אחת צווה בה אבל חלקיה הם אשר נאמר בהם שהם למצוה לבד. והמשל בו שהריגת בעלי החיים לצורך המזון הטוב - מבוארת התועלת כמו שאנחנו עתידים לבאר; אמנם היותה בשחיטה לא בנחירה ובפסיקת הושט והגרגרת במקום מיוחד - אלו וכיוצא בהם 'לצרוף בהן את הבריות'. וכן יתבאר לך ממשלם 'שוחט מן הצואר לשוחט מן העורף'. וזכרתי לך זה המשל מפני שבא בדבריהם 'ז"ל' 'שוחט מן הצואר לשוחט מן העורף'. אבל אמיתת הדבר היא כי כאשר הביא ההכרח לאכילת בעלי חיים כוון למיתה הקלה עם קלות המעשה - שאי אפשר הכאת הצואר אלא בסיף וכיוצא בו והשחיטה אפשר בכל דבר; ולברור מיתה קלה התנו חידוד הסכין.
What difference does it make to God whether a beast is killed by cutting the neck in front or in the back? Surely the commandments are only intended as a means of trying man; in accordance with the verse, "The word of God is a test" (lit. tried) (Ps. 18:31). Although this passage is very strange, and has no parallel in the writings of our Sages, I explain it, as you shall soon hear, in such a manner that I remain in accord with the meaning of their words and do not depart from the principle which we agreed upon, that the commandments serve a useful object; "for it is not a vain thing for you"; "I have not said to the seed of Jacob, seek me in vain. I the Lord speak righteousness, declare that which is right" (Isa. 45:19). I will now tell you what intelligent persons ought to believe in this respect; namely, that each commandment has necessarily a cause, as far as its general character is concerned, and serves a certain object; but as regards its details we hold that it has no ulterior object. Thus killing animals for the purpose of obtaining good food is certainly useful, as we intend to show (below, ch. xlviii.); that, however, the killing should not be performed by neḥirah (poleaxing the animal), but by sheḥitah (cutting the neck), and by dividing the œsophagus and the windpipe in a certain place; these regulations and the like are nothing but tests for man's obedience. In this sense you will understand the example quoted by our Sages [that there is no difference] between killing the animal by cutting its neck in front and cutting it in the back. I give this instance only because it has been mentioned by our Sages; but in reality [there is some reason for these regulations]. For as it has become necessary to eat the flesh of animals, it was intended by the above regulations to ensure an easy death and to effect it by suitable means; whilst decapitation requires a sword or a similar instrument, the sheḥitah can be performed with any instrument; and in order to ensure an easy death our Sages insisted that the knife should be well sharpened.
מילים: פייטן לא ידוע
לחן: לא ידוע
מַה יְּדִידוּת מְנוּחָתֵךְ, אַתְּ שַׁבָּת הַמַּלְכָּה. בְּכֵן נָרוּץ לִקְרָאתֵךְ, בּואִי כַלָּה נְסוּכָה. לְבוּשׁ בִּגְדֵי חֲמוּדות, לְהַדְלִיק נֵר בִּבְרָכָה. וַתֵּכֶל כָּל הָעֲבודות, לא תַעֲשוּ מְלָאכָה: לְהִתְעַנֵּג בְּתַעֲנוּגִים. בַּרְבּוּרִים וּשלָיו וְדָגִים: מֵעֶרֶב מַזְמִינִים כָּל מִינֵי מַטְעַמִּים. מִבְּעוד יום מוּכָנִים תַּרְנְגולִים מְפֻטָּמִים. וְלַעֲרוךְ כַּמָּה מִינִים, שְׁתות יֵינות מְבֻשּמִים. וְתַפְנוּקֵי מַעֲדַנִּים, בְּכָל שָׁלשׁ פְּעָמִים: לְהִתְעַנֵּג בְּתַעֲנוּגִים. בַּרְבּוּרִים וּשלָיו וְדָגִים: [לפיוט עוד 4 בתים] |
How sweet thy precious gift of rest
Queen Sabbath, cherished far and wide!
Let us speed in thy quest,
Haste, we'll greet our pure bride
Decked in splendid robes to meet her.
To our homes the lamp shall be her sure guide.
Labour o'er, we will greet her.
Cease your toil, at home in peace abide.
Let's rejoice to-day with viands fairest
Set in choice array, with morsels rarest,
Fat capons, quails and fish,
Each upon a lordly dish.
Israel to break up rabbinate's kashrut monopoly, open it up to competition
Privatization reform would spell a dramatic overhaul of the kashrut certification system for restaurants and food manufacturers, and met fierce opposition from chief rabbinate. 'The current system is sick,' religious affairs minister says
Aaron Rabinowitz | Jul. 20, 2021 | 6:30 PM | 4
Israel’s religious affairs minister announced plans on Tuesday to privatize the system certifying kosher food, slaughter and establishments, sparking the outrage of the chief rabbinate whose monopoly over the kashrut system that the reform intends to end.
The dramatic move would create competition among private companies to manage the certification system, while the rabbinate’s supervisory body would continue inspecting businesses to make sure they meet halakhic standards of kashrut.
Today, businesses may only call themselves kosher if they are certified by the religious councils, the executive branch of the chief rabbinate. The reform, announced by Religious Affairs Minister Matan Kahana, will offer business owners two kashrut tracks. The first option is to go through the rabbinate, which would allow them three kashrut levels – strict, medium and lenient. The second option is to use three rabbis authorized by the rabbinate to deal with kashrut matters, who would certify according to their own halakhic standard. The rabbinate would supervise compliance for both tracks.
“The current system is sick,” Minister Kahana told journalists on Tuesday. “There are no unified halakhic standards and no uniformity in kashrut certification costs. Moreover, the wage conditions of kashrut supervisors are difficult, and they have no economic security.”
Kahana said the new arrangement would drive down the cost-of-living because business owners won’t be required to display two kashrut certificates, one from the chief rabbinate and one from a private inspector but just one from the private company. He said the new certificate would state whether the business was under supervision of the rabbinate or of the three rabbis of its choice.
Besides creating competition, the new step would enable businesses to be open on Shabbat yet receive a kashrut certificate, similar to the situation in hotels, if rabbis are found to provide the certification. Private kashrut companies would be headed by a rabbi ordained by the rabbinate. Additionally, the rabbinate would appoint a supervisor of administrative standards of the kashrut companies, who would monitor their operations.
Minister Kahana could not say what the reform would cost, who would make up the rabbinate’s supervisory body and what would be the extend of its authorities. “We are currently working on these details,” he said.
The step requires specific legislation, which is set to be included as part of the Arrangements Bill, a legislative packet that accompanies the budget. Finance Ministry officials are reviewing the projected costs. “We believe that this will make things easier on the economy and reduce the cost-of-living, making the costs worthwhile,” Kahana said.
At this stage, the kashrut certification of meat slaughtered abroad will remain in the rabbinate’s hands. “There are many challenges regarding slaughter abroad, so we decided at this stage the reform won’t pertain to this issue,” noted Cohen.
Until the legislative process is completed, the Religious Affairs Ministry is planning to break up the kashrut supervisory regions in order to allow municipal rabbis to give kashrut certification to businesses outside their own cities.
The chief rabbinate announced it completely rejects the planned reform, which it said would spell the "abolition of kashrut in Israel." The rabbinate accused the Religious Affairs Ministry of trying to open a "bazaar of financially-motivated organizations to give kashrut certification," as part of a general trend to "make war against religious services whose final goal is the abolition of Israel's Jewish identity."
The chairman of the United Torah Judaism party, Moshe Gafni, accused the government of attempting to abolish the kashrut system. "Lieberman and Kahana want to turn Israel into a country just like any other, erase any trace of Judaism and prevent Jewish citizens from eating kosher," he said.
Finance Minister Avigdor Lieberman congratulated the plan, saying that Israeli citizens would feel its results "in their wallets" this year.
Kashrut/Yashrut: And The Alternative Solution Is… By Rabbi Yehuda Septimus -
7 Iyyar 5771 – May 11, 2011
It’s a basic principle. When rejecting the proposed solution to a clear problem, give an alternative. On May 3, Agudath Israel of America issued a statement critical of the soon-to-debut Magen Tzedek certification under Conservative auspices. Magen Tzedek’s seal certifies adherence to high standards regarding labor, treatment of animals, safety, environmental concerns and corporate integrity in the products that bear its seal. The statement’s basic point is valid; its failure to concede the problem and to offer an alternative solution is not. The claim on Magen Tzedek’s website is that its certification represents the new “gold standard of Kashrut.” This seems disingenuous. The claim might also lead one to believe the certification is meant to render typical kashrut certification unnecessary – though the group’s leadership has stated that its certification is not meant to do so. Such a conclusion would obviously undermine the very institution of kashrut. Thus the Agudah’s criticism. However, it should be – and likely has been – noted that Rav Yosef Breuer, zt”l, already addressed some of these concerns from a different angle than the Agudah in his statement about glatt kashrut and glatt yashrut (uncompromising straightness). The Torah, says Rav Breuer, “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.'”