Eating Non-Kosher Food

Although one is generally not held accountable for accidental transgressions, the spiritual damage which results from such actions is often irreparable.[1] This is especially true with regards to violations in the area of kashrut. This is based on the teaching that the food one eats actually becomes a part of one's body and even one's soul.[2] It emerges that Jean Brillant-Savarin's famous quote of "you are what you eat" is very consistent with Jewish thought! Just as one is subject to all the nutritional benefits and detriments of the food one eats, one is subject to the spiritual ones, as well. The notion of non-kosher food causing spiritual damage is referred to as "timtum halev", which means "to blemish" or "to confuse" the heart. The main casualty resulting from timtum halev is a weakening of one's spiritual sensitivity and enthusiasm.

Although a Jewish baby is permitted to nurse from a non-Jewish woman (who is presumed to eat non-kosher food[3]) doing so is to be strongly discouraged. This is because there is a real concern that spiritual damage might occur as a result of the baby ingesting milk produced from non-kosher food.[4] In fact, a Jewish woman who is forced to eat non-kosher food should avoid nursing her child until such food is likely no longer in her system.[5] Similarly, even though there is no true obligation to prevent a child from eating food which is only forbidden according to rabbinic law, one should certainly keep children away from such foods due to the negative spiritual consequences which can occur from consuming them.[6]

The Talmud teaches that baby Moshe refused to nurse from an Egyptian woman, and as a result, his adoptive mother was forced to summon his biological mother to nurse him.[7] Similarly, Shimshon's mother was not permitted to eat grapes or drink wine while she was pregnant with Shimshon in order that he not receive any form of nourishment from foods forbidden to a Nazir. It is said that one of the great Talmudic sages abandoned Judaism due to his mother having smelled spices which were offered in idolatrous worship.[8] It is also taught that it is the consumption of non-kosher foods which is often the culprit for those who leave religious observance or otherwise develop negative religious attitudes.[9] The reverse is also true. We are told that any baby that Sara nursed following the birth of Yitzchak later converted and joined the Jewish people.[10]

There are some authorities who maintain that one who accidentally eats non-kosher food or is forced to do so will not suffer the effects of timtum halev.[11] For example, when Eliyahu Hanavi was required to eat meat whose kosher status was questionable, he was spiritually unaffected by it and he retained all of his prophetic abilities.[12] In fact, it might just be that the Jewish people were permitted to eat non-kosher food during the years of the wandering in the desert.[13] Jewish soldiers are permitted to eat non-kosher food during wartime if nothing else is available.[14]

Rabbeinu Nissim wrote a distinguished dissertation on the issue of eating non-kosher food due to erroneous rabbinic rulings and the effects of timtum halev in such situations.[15] He writes that a rabbi who mistakenly permits a forbidden food is like a doctor who mistakenly prescribes poison to his patients. In both cases the individual seeking assistance will be harmed. He notes that although halacha has always been decided by scholars rather than prophets it would be much more efficient to have halacha decided through prophecy rather than rabbinic deliberation. Furthermore, the accuracy of a prophetic ruling would save people from the spiritual harm that might result from mistaken rabbinic rulings!

Rabbeinu Nissim counters, however, that with the exception of Moshe Rabbeinu, prophecy has never been available on demand. Furthermore, he says that even though eating non-kosher food is disastrous, one will be spared the harmful effects of any non-kosher food eaten as a result of an erroneous rabbinic ruling in the merit of having made the effort to seek rabbinic guidance.

There is a legend on the issue of timtum halev involving the Rambam. It is reported that on his visit to Yemen the Rambam met one of the senior rabbis with whom he continued to correspond for many years thereafter. In one such correspondence, the Rambam received a letter from this Yemenite rabbi which included heretical material. As a result of this the Rambam immediately broke off their relationship and refused to respond. When his Yemenite friend persisted and inquired as to why the Rambam broke off their relationship, the Rambam responded that "he should investigate the local kashrut standards". The Yemenite Rabbi did so and discovered that the community shochet had been feeding the community non-kosher meat for well over a decade. He reported his findings to the Rambam who is said to have responded that the non-kosher food was the culprit for the rabbi's heretical ideas.

It is taught that one who accidentally ate non-kosher food may be able to save himself from any negative effects by immersing in a mikva.[16] So too, kosher food has the inherent ability to purify one's soul. As such, simply committing to being extra careful only to consume kosher food also serves to cleanse oneself from the effects of non-kosher food.[17] It is interesting to note that one is permitted to jeopardize one's life rather than eat non-kosher food.[18]

[1] Yoma 39a; Ramban, Shemot 22:30; Igrot Moshe, OC 2:88; Meshech Chochma, Devarim 6:11, Or Hachaim, Vayikra 11:42; Lev Eliyahu, Shemot.

[2] Mesilat Yesharim Chapter 11

[3] Rashba, Yevamot 114.

[4] YD 81:7.

[5] Rema, YD 81:7; Aruch Hashulchan, YD 81:34.

[6] Shach, YD 81:26.

[7] Sota 12b.

[8] Tosfot, Chagiga 9a.

[9] Aruch Hashulchan, YD 81:34; Pri Chadash, YD 81:26.

[10] Ohr Hachaim, Vayikra 18:2.

[11] Abarbanel, Devarim 17:4.

[12] Chullin 5a, Rashi.

[13] Chullin 17a; Rambam, Hilchot Shechita 4:17.

[14] Rambam, Hilchot Melachim 8:1.

[15] Ran, Drashot 11.

[16] Shla, Shaar Ha'otiot, Kuf.

[17] Avoda Zara 10b.

[18] Tosfot, Avoda Zara 27b; Or Zarua, Shabbat 108; Sefer Chassidim 219.