Kashrut is a Hebrew word that means fit, correct or proper. It can be defined as the body of Jewish law that deals with appropriate foods and how those foods must be prepared. Kosher, describes those foods that meet Kashrut's standard and in most cases describe ritual objects made in concurrence with the Jewish law and are appropriate for ritual use. In this case, food that do not kosher standard is referred to as treif. Arguably, It’s more who you identify with, rather than what you are eating. Different kind of food can be Kosher if its preparation befits Jewish law. Similarly, traditional Jewish foods such as; blintzes, bagels, knishes and matzah ball soup if not prepared according to Jewish law can all be treif. Arguably, who prepares food matters a lot compared to the ingredients used because of the procedure used in making clean food. If a person can’t eat with someone, then he/ she cannot build a meaningful relationship with them
Orthodox Jews strongly believe in halavyisrael; they will only eat dairy products that were made by Jewish people. In reference to Aran (25) many modern orthodox suppose that kashrut laws are primitive health regulations that have since become obsolete with the contemporary ways of food preparation. Aran (25) notes that some of the dietary laws have advantageous health effects i.e. the law of kosher slaughter so hygienic that butcher and slaughter houses and regularly exempted from USDA regulations. Nonetheless, health is not the vital reason for Jewish dietary laws and actually, many of Jewish laws of kashrut are not connected to health. Farouk (806) argues that to the best of contemporary scientific knowledge, there is no good reason why camel or rabbit meat is less healthy compared to goat or cow meat. Additionally, numerous health benefits that are derived from kashrut have not been superseded by the refrigerators.
The overall difference in the American Orthodox religion right now is that the simplest reason why Jews observe the laws is because they have been indicated in the Torah. Nevertheless, he to ah do not specify the reasons why these laws must be followed and for an observant Jew there is no need for any reason. Farouk (806) argues that Jews demonstrates their obedience and believe to God through following these laws even when the reason is not presented. In keeping with Farouk (812) Rabbi Hayim Halevy suggests that the laws of kashrut are deliberate as a called for holiness. Notably, the desire to distinguish between good and evil, right and wrong, pure and defiled, and sacred and profane is fundamental in Judaism. According to Farouk (812) imposing the rules on what people eat or do not eat ingrains a sense of self control. More so, it increases the plain act of eating into the religious ritual. Notably, Jewish religious table is compared to the temple alter elaborated in the rabbinic literature.
They could not keep their businesses open during Sabbath and kashrut rules prohibited them from sellings certain food and items which made them lose money compared to the non jewish businesses that stayed open and could sell more variety of food. Arguably, a major advantage of Kashrut is the fact that it has kept Jewish people distinct and separate from other cultures. Valins (566) notes that from a religion point of view, the dietary can be observed as God's way of uniting and preserving his chosen people from assimilation. From a secular point of view, the law of dietary provides a sense of unity which forces all Jews to depend on each other, this result to survival of the group. Valins (566) argues that Kashrut also cultivates discipline and self control and also encourages mindful eating. Arguably, keeping kosher can be explained as an act of obedience and faith to God. It is hand to understand why these rules have been provided, but God has provided them. In this regard he must be trusted and obeyed. The laws of Kashrut provide a chance to include religion ritual as well as, the consecrated in the basic daily activity.
Work cited
Aran G, Stadler N, & Ben-Ari S. Fundamentalism and the masculine body: The case of Jewish Ultra-Orthodox men in Israel Original Research Article. Religion, Volume 38, Issue 1, Pages 25-53
Valins O. Institutionalised religion: sacred texts and Jewish spatial practice Original Research Article. Geoforum, Volume 31, Issue 4, 2000, Pages 575-586
Farouk M. Advances in the industrial production of halal and kosher red meat Review Article. Meat Science, Volume 95, Issue 4, 2013, Pages 805-820
