The Genesis of Kabbalah III

The Genesis of Kabbalah II

ב"ה

Jewish tradition has it that in expressing our good wishes to friends and family for the New Year, we say “may you be inscribed and sealed for a שָׁנָה טוׂבָה וּמְתוּקָה (good and sweet new year)[1].  

Although society at large is accustomed to exchanging wishes for a “happy” New Year, and happiness is a Jewish value, the traditional wish for a sweet new year deserves a closer look. Conversational language encouraged in traditional Judaism is never incidental and always reflects relevant Jewish ideas and perspectives. In our case, wishing our fellow Jews a ‘sweet’ new year conveys a valuable message about the upcoming High holidays.

Moreover, it is customary to eat an apple and challah dipped in honey on Rosh Hashanah[2] and the meals of Rosh Hashanah should also be prepared with an extra measure of sweet taste[3]. In fact, some are accustomed to continuing the practice of dipping challah into honey until Hosha’ana Rabbah, the seventh day of Sukkot.

Why the emphasis on honey, won’t sugar do the trick?

Perhaps a more important question is, considering the fact that honey is produced by bees, and bees aren’t kosher – what makes their honey kosher? Doesn’t Jewish law stipulate that “what is emitted by an impure entity is impure itself”?

This question is actually dealt with in the Talmud[4], which presents two reasons for the permissibility of honey. According to Rabbi Yaakov, while the verse[5] (“However, among all the flying insects that walk on four [legs], you may eat…”) precludes the ingestion of non-Kosher insects themselves, it consents to allowing what is emitted by them.

Another reason cited by the Talmud, is that while the honey is processed by the bee, its essential ingredients – pollen and nectar – are produced by flowers and plants. So although the bees contribute their enzymes for the development of the honey, they function as agents, rather than originators, of the honey. Therefore the honey does not fall under the category of “what is emitted by an impure entity is impure itself.”

Beyond the issue of being produced by a non-kosher insect, another practical question considered by Halachic deciders is whether the honey can be considered kosher if some part of the bee remains embedded inside the honey. To compound the challenge, honey is usually cooked for optimal results and when boiled, the taste of the bee is then absorbed in the entire supply of honey.

Nevertheless, the Shulchan Aruch[6] rules that when a part of the bee remains in the honey it does not invalidate it and one need not be concerned that the taste of the bee has been absorbed by the rest of the honey. The reason for this is that an ingredient that provides an unpleasant taste to food does not, post facto, invalidate it, even if the taste is of a non-kosher entity[7]. This is called “nosein ta’am lifgam” (נוֹתֵן טַעַם לִפְגַם): it imparts a tainted taste [See note regarding the rule when the entire bee is found[8]].

Another interesting reason for this ruling is provided by Rabbi Yona of Gerona (1263)[9]. He points out that honey serves as a very effective preservative, and over long periods of time it actually manages to transform what it holds into honey. For this reason, when a non-kosher item is accidentally mixed into honey (and begins to fuse with the honey[10]), it is considered to be part of the honey itself and is permitted.  

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The taste of honey bears a remarkable paradox. Its piquancy can be pleasant to the palate when taken in right measure, but an overabundance can turn it into an acrid, unwelcome ingredient[11]. It can be ‘sweet,’ but too much of it can turn out to be stingingly sweet as well.

The Chassidic Masters[12] explain that honey is symbolized in the spiritual realm by the divine attribute of kindness (חֶסֶד) as it incorporates an element of judgment and forcefulness (גְבוּרָה) that is yet overwhelmed by kindness. In this formulation the divine energy flowing through these attributes are referred to as gevurot memutakot (גְבוּרוֹת מְמוּתָּקוֹת), sweetened forcefulness.

The High Holidays are a time when G-d judges each and every one of His creations. He considers their merits and weighs their iniquities as He passes judgment for the coming year. As we implore the Almighty for a good New Year, we ask that He not only grant us a ‘sweet’ year, but a year that all harshness (gevurot) is ‘sweetened’ and neutralized.

While sugar may be a sweetening agent as well, honey has the capacity to be a transformative agent. The taste of sugar is felt by being distributed equally throughout the food; in our spiritual metaphor this would symbolize divine judgment accompanied by kindness. But this is not what we seek for the New Year! We are asking G-d for any harsh judgments themselves to be transformed, sweetened – not by sugar, but honey[13].

Because our physical and spiritual realities impact and reflect each other, it behooves us to perform physical acts that manifest the relevant spiritual messages and realities of the time. Dipping an apple or challah in honey on Rosh Hashanah invokes, as it were, the divine ‘sweetening apparatus’ so that judgment will be handed down in our favor.

On a broader scale, it is critical for us at these times to permute any residual negative energy we may be harboring from the year past into a spirit of optimism and positive momentum.

The ways of Torah are pleasant[14] (דְרָכֶיהָ דַרְכֵי נוֹעַם), not stifling and divisive. We must reach out to our fellow Jews and share its pleasantness and ‘sweetness’ with them, and make them feel welcome in our Shul so that they too can appreciate their rich tradition and faith.

I would like to wish you a שָׁנָה טוׂבָה וּמְתוּקָה (a good and sweet new year), and may we all be blessed with good health, prosperity and nachas from our children in the coming new year.

Chodesh tov!

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[1]) See Reponsa Terumas Hadeshen, 229

[2]) Shulchan Aruch Harav, Orach Chaim 583:1, 4.

[3]) Maharil, Rosh Hashanaha, 7

[4]) Bechoros 7b.

[5]) Vayikra 11:21

[6]) Yore Deah, 81:8

[7]) Shulchan Aruch Yore Deah, 103:1

[8]) The one qualification to this ruling is that should the honey contain a whole bee (not just part), the bee must be removed so that the honey can be permitted. The reason for this is, because an insect that is complete is deemed to be a beryah (בֶּרְיָה), i.e. a complete entity in the original form it was created. Being that a beryah can never be neutralized through the process of nullification at a 1/60 ratio, there is no other option other than locating it and removing it. Also, if honey is harvested privately, it is required to be strained before eating (Pri Chadash, Yore Deah 81:27; Pri Megadim Sifsei Daas Yore Deah 103:11)

[9]) See Rabbeinu Asher, Brochos ch. 6, 35; See also Responsa Tzemach Tzedek Yore Deah, 67.

[10]) This follows Minchas Yitschak vol. 5, 5:30.

[11]) See Mishlei 25:16

[12]) Ma’amarei Admur Hazaken Haktzarim, p. 454.

[13]) Ma’amarei Admur Ha’emtza’i Derushei Chasunah vol. 2 p. 686.

[14]) Mishlei, 3:17