Al Pi Din: A Statement of the Hekhsher Tzedek Commission

Press Release: New Kosher Certification To Track Worker Dignity and Safety

Click here for the 2008 Pesah Guide

From "Their Meaning for Our Time", by Samuel H. Dresner

We are commanded to be a holy people. "Thou shalt be holy for I the Lord thy God am holy." "Thou shalt be a kingdom of priests and a holy nation." Israel is commanded to be holy; again and again commanded to be holy. But how do we become holy? We become holy by hallowing that which is not yet holy, the profane, the everyday. And it is through observing the mitzvot that we are able to hallow and be hallowed. That is the purpose of the mitzvot. Thus before performing any mitzvah we are bidden to recite a blessing which begins: Blessed art Thou O Lord our God, King of the world Who has hallowed us by Thy mitzvot.Thus the mitzvah of Kashrut was given to Israel in order that they become holy. Israel is commanded to hallow the act of eating, and through this making holy, become holy. Judaism teaches us to hallow every aspect of life through fulfilling the mitzvot. The mitzvah of Kashrut helps us hallow the act of eating.

Reverence for Life teaching an awareness of what we are about when we engage in the simple act of eating flesh, is the constant lesson of the laws of Kashrut:

The laws of Sh'hitah (kosher slaughter) provide the most humane method of slaughtering animals. Great care is exercised that the knife to be used must be regularly examined before and after it is used to determine that it is perfectly smooth, without a notch that might tear the flesh. The cut severs the arteries to the head of the animal, thereby stopping circulation to the head and rendering the animal unconscious of all pain. The one who slaughters the animal, the Shochet, must be carefully chosen. He not only must slaughter the animal according to Jewish law but is obliged to examine its internal organs to make certain the animal was not diseased. The Shochet must be both a learned and pious person.

Kashering, the removal of blood. Through the process of kashering the blood is removed from the meat. It is not enough that the animal must be killed in the most humane way, that the life of the animal is taken with care and concern, but even the symbol of life, the blood, must be removed. The removal of blood which Kashrut teaches is one of the most powerful means of making us constantly aware of the concession and compromise which the whole act of eating meat, in reality, is. Again, it teaches us reverence for life.

Limitation of animals to be eaten. Because we are permitted to eat meat only as a compromise, a divine concession to human weakness and need, animals which are n'velah (that which died of itself) or t'refah (that which is killed by another animal) are forbidden. Animals found to be diseased upon examination by the Shochet are declared t'refah. Furthermore, only tame domestic animals which are herbivorous can be eaten. The especially fierce species of carnivorous fowl, such as the hawk and eagle, are forbidden.

Kashrut cannot be understood by itself; it is part of something larger. Kashrut alone, therefore, is not enough. It is not only what we eat but just as much how we eat. The Talmud says that the table upon which we eat is like the altar of the Temple. The whole process of eating is thus changed into a richly beautiful ceremony. We are bidden to wash our hands before breaking bread not simply to cleanse them, but because the priests washed their hands before they offered a sacrifice. Salt is sprinkled over the bread with which we begin our meal because salt was put upon the ancient sacrifice.

Today we have no Temple in Jerusalem, no altar there, no sacrifices, no priests to minister. But in their stead we have something even greater. For every home can be a Temple, every table an altar, every meal a sacrifice and every Jew a priest. And what was formerly an animal function, a meaningless, mechanical behavior, is suddenly transformed into an elaborate ritual full of mystery and meaning.

To purchase this book from the United Synagogue Book Service, click here.

Passover has its own special rules of kashrut:

Permitted Foods:

1. The following foods require no kosher le-Pesah label if purchased prior to Pesah: unopened packages or containers of natural coffee without cereal additives (However, be aware that coffees produced by General Foods are not kosher for Passover unless marked KP); sugar, pure tea (not herbal tea); salt (not iodized); pepper; natural spices; frozen fruit juices with no additives; frozen (uncooked) vegetables (for legumes see above); milk; butter; cottage cheese; cream cheese; ripened cheeses such as cheddar (hard), muenster (semi-soft) and Camembert (soft); frozen (uncooked) fruit (with no additives); baking soda.
   
   
2. The following foods require no kosher le-Pesah label if purchased before or during Pesah: Fresh fruits and vegetables (for legumes see above), eggs, fresh fish and fresh meat.
   
   
3. The following foods require a kosher le-Pesah label if purchased before or during Pesah: All baked products (matzah, cakes, matzah flour, farfel, matzah meal, and any products containing matzah); canned or bottled fruit juices (These juices are often clarified with kitniyot which are not listed among the ingredients. However, if one knows there are no such agents, the juice may be purchased prior to Pesah without a kosher le-Pesah label); canned tuna (since tuna, even when packed in water, has often been processed in vegetable broth and/or hydrolyzed protein--however, if it is known that the tuna is packed exclusively in water, without any additional ingredients or additives, it may be purchased without a kosher le-Pesah label); wine; vinegar; liquor; oils; dried fruits; candy; chocolate flavored milk; ice cream; yogurt and soda.
   
   
4. The following processed foods (canned, bottled or frozen), require a kosher le-Pesah label if purchased during Pesah: milk, butter, juices, vegetables, fruit, milk products, spices, coffee, tea, and fish, as well as all foods listed in Category C.
   
   

1. EARTHENWARE (china, pottery, etc.) may not be kashered. However, fine translucent chinaware which has not been used for over a year may be used if scoured and cleaned in hot water.
   
   
2. METAL (wholly made of metal) UTENSILS USED IN FIRE (spit, broiler) must first be thoroughly scrubbed and cleansed and then made as hot as possible. Those used for cooking or eating (silverware, pots) must be thoroughly scrubbed and cleaned and completely immersed in boiling water. Pots should not be used for a period of at least 24 hours between the cleaning and the immersion in boiling water. Metal baking utensils cannot be kashered.
   
   
3. OVENS AND RANGES: Every part that comes in contact with food must be thoroughly scrubbed and cleaned. Then, oven and range should be heated as hot as possible for a half hour. If there is a broil setting, use it. Self-cleaning ovens should be scrubbed and cleaned and then put through the self-cleaning cycle. Continuous cleaning ovens must be kashered in the same manner as regular ovens.
   
   
4. MICROWAVE OVENS, which do not cook the food by means of heat, should be cleaned, and then a cup of water should be placed inside. Then the oven should be turned on until the water disappears. A microwave oven that has a browning element cannot be kashered for Pesah.
   
   
5. GLASSWARE: Authorities disagree as to the method for kashering drinking utensils. One opinion requires soaking in water for three days, changing the water every 24 hours. The other opinion requires only a thorough scrubbing before Pesah, or putting them through a dishwasher.
   
   
   1. Glass Cookware: There is a difference of opinion as to whether it is to be kashered. One opinion is that it must be kashered. After a thorough cleansing, there should be water boiled in them which will overflow the rim. The other opinion is that only a thorough cleansing is required.
      
      
   2. Glass Bakeware, like metal bakeware, may not be kashered.
   
   
   
6. DISHWASHER: After not using the machine for a period of 24 hours, a full cycle with detergent should be run.
   
   
7. ELECTRICAL APPLIANCES: If the parts that come into contact with hametz are removable, they can be kashered in the appropriate way (if metal, follow the rules for metal utensils). If the parts are not removable, the appliance cannot be kashered. (All exposed parts should be thoroughly cleaned.)
   
   
8. TABLES, CLOSETS AND COUNTERS: If used with hametz, they should be thoroughly cleaned and covered, and then they may be used.
   
   
9. KITCHEN SINK: A metal sink can be kashered by thoroughly cleaning and then pouring boiling water over it. A porcelain sink should be cleaned and a sink rack used. If, however, dishes are to be soaked in a porcelain sink, a dish basin must be used.
   
   
10. HAMETZ AND NON-PASSOVER UTENSILS: Non-Passover dishes, pots and hametz whose ownership has been transferred, should be separated, locked up or covered, and marked in order to prevent accidental use.

Excerpted from "The Jewish Dietary Laws," published by the Rabbinical Assembly and United Synagogue Commission on Jewish Education.

Kashrut Resources

Kashrut document resources for the synagogue include Kitchen Supervision and Sample Kitchen Rules.