Dietary Laws Quotes

Family history, of course, has its proper dietary laws. One is supposed to swallow and digest only the permitted parts of it, the halal portions of the past, drained of their redness, their blood. Unfortunately, this makes the stories less juicy...

Family history, of course, has its proper dietary laws. One is supposed to swallow and digest only the permitted parts of it, the halal portions of the past, drained of their redness, their blood.

His ability came from being raised in Blackford County, Indiana, where cussing among men was as necessary as church on Sunday. Except, in Wade's case, it was church on Saturday, because Wade's daddy was a religious bigot who hated Jews, Negroes, Catholics, Coca Cola (which represented frivolity and broken dietary laws), F.D.R., city people, country people, and members of his own 7th Day Adventist church.

I’m a traditional Jew, and I observe the biblical dietary laws. … I suspect most of you assume I go around all day saying to myself, ‘Boy, would I love to eat pork chops, but that mean old God won’t let me.’ Not so. The fact … is, I go around all day saying, ‘Isn’t it incredible? There are five billion people on this planet and God cares what I have for lunch [and] what kind of language I use.

It was left to the Progressive movement in America (as to the Fabians in Britain) to promote eugenics, Prohibition, dietary fads, the compulsory sterilisation of those they deemed ‘unfit’, and preferential treatment in immigration law of ‘Nordic’ (and preferably Protestant) immigrants.

Dr. Fauci worked with Facebook’s Mark Zuckerberg and other social media sites to muzzle discussion of any remedies. FDA sent a letter of warning that N-acetyle-L-cysteine (NAC) cannot be lawfully marketed as a dietary supplement, after decades of free access on health food shelves, and suppressed IV vitamin C, which the Chinese were using with extreme effectiveness.

Jesus himself remains an enigma. There have been interesting attempts to uncover the figure of the ‘historical’ Jesus, a project that has become something of a scholarly industry. But the fact remains that the only Jesus we really know is the Jesus described in the New Testament, which was not interested in scientifically objective history. There are no other contemporary accounts of his mission and death. We cannot even be certain why he was crucified. The gospel accounts indicate that he was thought to be the king of the Jews. He was said to have predicted the imminent arrival of the kingdom of heaven, but also made it clear that it was not of this world. In the literature of the Late Second Temple period, there had been hints that a few people were expecting a righteous king of the House of David to establish an eternal kingdom, and this idea seems to have become more popular during the tense years leading up to the war. Josephus, Tacitus and Suetonius all note the importance of revolutionary religiosity, both before and after the rebellion.2 There was now keen expectation in some circles of a meshiah (in Greek, christos), an ‘anointed’ king of the House of David, who would redeem Israel. We do not know whether Jesus claimed to be this messiah – the gospels are ambiguous on this point.3 Other people rather than Jesus himself may have made this claim on his behalf.4 But after his death some of his followers had seen him in visions that convinced them that he had been raised from the tomb – an event that heralded the general resurrection of all the righteous when God would inaugurate his rule on earth.5 Jesus and his disciples came from Galilee in northern Palestine. After his death they moved to Jerusalem, probably to be on hand when the kingdom arrived, since all the prophecies declared that the temple would be the pivot of the new world order.6 The leaders of their movement were known as ‘the Twelve’: in the kingdom, they would rule the twelve tribes of the reconstituted Israel.7 The members of the Jesus movement worshipped together every day in the temple,8 but they also met for communal meals, in which they affirmed their faith in the kingdom’s imminent arrival.9 They continued to live as devout, orthodox Jews. Like the Essenes, they had no private property, shared their goods equally, and dedicated their lives to the last days.10 It seems that Jesus had recommended voluntary poverty and special care for the poor; that loyalty to the group was to be valued more than family ties; and that evil should be met with non-violence and love.11 Christians should pay their taxes, respect the Roman authorities, and must not even contemplate armed struggle.12 Jesus’s followers continued to revere the Torah,13 keep the Sabbath,14 and the observance of the dietary laws was a matter of extreme importance to them.15 Like the great Pharisee Hillel, Jesus’s older contemporary, they taught a version of the Golden Rule, which they believed to be the bedrock of the Jewish faith: ‘So always treat others as you would like them to treat you; that is the message of the Law and the Prophets.

It is also not as simple as saying that Christians accept the moral laws offered in the Old Testament, just not the ceremonial, cultic, dietary, or civil laws—because, as Old Testament scholar Martin Noth wrote, “Here in the Old Testament … there is no question of different categories of commandment, but only of the Will of God binding on Israel, revealed in a great variety of concrete requirements.” [24] Any differentiation of authority in terms of categories of Old Testament legal materials is foreign to the materials themselves. And no clear delineation along these lines is offered in the New Testament. It is also not as simple as saying Christians may not accept all the laws offered in the Old Testament, but we do seek to practice the principles behind them, as Gordon Wenham, among others, has suggested. [25] While this move is often compelling, other times the principles are not clear, and still other times they are clear but we cannot accept them as Christians. Consider the principle of collective responsibility and therefore collective punishment of the entire population of a town for its prevailing religious practices, or the principle that the “unclean” (like menstruating women) should be excluded from community.  If we say that Christians may not accept all the laws or the principles offered in the Old Testament, but we are committed to belief in the core character of God as revealed there, such as the idea that God is holy and demands holiness, this is better. But this does not resolve the question of whether all same-sex relationships violate the character of a holy God.

By collecting data from the vast network of doctors across the globe, they added dozens of new compounds to the arsenal—all proven effective against COVID-19. Dr. Kory told me that he was deeply troubled that the extremely successful efforts by scores of front-line doctors to develop repurposed medicines to treat COVID received no support from any government in the entire world—only hostility—much of it orchestrated by Dr. Fauci and the US health agencies. The large universities that rely on hundreds of millions in annual funding from NIH were also antagonistic. “We didn’t have a single academic institution come up with a single protocol,” said Dr. McCullough. “They didn’t even try. Harvard, Johns Hopkins, Duke, you name it. Not a single medical center set up even a tent to try to treat patients and prevent hospitalization and death. There wasn’t an ounce of original research coming out of America available to fight COVID—other than vaccines.” All of these universities are deeply dependent on billions of dollars that they receive from NIH. As we shall see, these institutions live in terror of offending Anthony Fauci, and that fear paralyzed them in the midst of the pandemic. “Dr. Fauci refused to promote any of these interventions,” says Kory. “It’s not just that he made no effort to find effective off-the-shelf cures—he aggressively suppressed them.” Instead of supporting McCullough’s work, NIH and the other federal regulators began actively censoring information on this range of effective remedies. Doctors who attempted merely to open discussion about the potential benefits of early treatments for COVID found themselves heavily and inexplicably censored. Dr. Fauci worked with Facebook’s Mark Zuckerberg and other social media sites to muzzle discussion of any remedies. FDA sent a letter of warning that N-acetyle-L-cysteine (NAC) cannot be lawfully marketed as a dietary supplement, after decades of free access on health food shelves, and suppressed IV vitamin C, which the Chinese were using with extreme effectiveness.

Another example is diabetes mellitus, a disease characterized by excess blood sugar due to insufficient insulin production. Over time, it can cause damage to blood vessels, kidneys, and nerves and lead to blindness. Type 1 diabetes, also known as juvenile-onset or insulin-dependent diabetes, is typically caused by autoimmune damage to the pancreas. Type 2 diabetes, a less serious disease, is linked to genetic and dietary factors. Some animal studies have indicated that CBD can reduce the incidence of diabetes, lower inflammatory proteins in the blood, and protect against retinal degeneration that leads to blindness [Armentano53]. As we have seen, patients have also found marijuana effective in treating the pain of diabetic neuropathy.   A famous example is Myron Mower, a gravely ill diabetic who grew his own marijuana under California’s medical marijuana law, Prop. 215, to help relieve severe nausea, appetite loss, and pain. Mower was arrested and charged with illegal cultivation after being interrogated by police in his hospital bed. In a landmark ruling, People v. Mower (2002), the California Supreme Court overturned his conviction, affirming that Prop. 215 gave him the same legal right to use marijuana as other prescription drugs.   While marijuana clearly provides symptomatic relief to many diabetics with appetite loss and neuropathy, scientific studies have yet to show whether it can also halt disease progression.

Our hair is as much as 14 percent L-cysteine, an amino acid commonly used to make meat flavorings and to elasticize dough in commercial baking. How commonly? Enough to merit debate among scholars of Jewish dietary law, or kashrut. “Human hair, while not particularly appetizing, is Kosher,

Our hair is as much as 14 percent L-cysteine, an amino acid commonly used to make meat flavorings and to elasticize dough in commercial baking. How commonly? Enough to merit debate among scholars of Jewish dietary law, or kashrut. “Human hair, while not particularly appetizing, is Kosher,” states Rabbi Zushe Blech, the author of Kosher Food Production, on Kashrut.com “There is no ‘guck’ factor,” Blech maintained, in an e-mail. Dissolving hair in hydrochloric acid, which creates the L-cysteine, renders it unrecognizable and sterile.

An insight into how the mechanisms of religion and the transmission of morals obey the same renormalization dynamics as dietary laws—and how we can show that morality is more likely to be something enforced by a minority.

Harcombe explained in detail why CICO is an inadequate model, not least because it contradicts one of the laws of thermodynamics. Tongue-in-cheek, she quoted US science writer Gary Taubes: ‘We woke up somewhere around this point and decided to become greedy and lazy. We had managed to stay slim for three and a half million years, but suddenly 30 per cent of us became obese and almost 70 per cent of us overweight or obese.’ The reality, Harcombe said, is that since the guidelines were introduced, obesity has more than doubled and diabetes has increased sevenfold in the US. In the UK, obesity has increased almost tenfold, and diabetes four- to fivefold. Referring to South Africa’s sky-rocketing obesity rates in the wake of the official dietary guidelines, Harcombe wrote at the end of her thesis that this ‘at least deserves examination’.

Human health depends above all on sound nutrition; sound nutrition means growing food and using it in accordance with nature’s laws; of all foods made “unnatural” by industrial processing the commonest are refined sugar, refined flour and certain processed vegetable oils. I know of no research that refutes this simple concept.’ – Dr Walter Yellowlees, A Doctor in the Wilderness

[E]verything points to the conclusion that the leaders and members of the so-called “Jerusalem Church” were not Christians in any sense that would be intelligible to Christians of a later date. They were Jews, who subscribed to every item of the Jewish faith. For example, so far from regarding baptism as ousting the Jewish rite of circumcision as an entry requirement into the religious communion, they continued to circumcise their male children, thus inducting them into the Jewish covenant. The first ten “bishops” of the “Jerusalem Church” . . . were all circumcised Jews. They kept the Jewish dietary laws, the Jewish Sabbaths and festivals, including the Day of Atonement (thus showing that they did not regard the death of Jesus as atoning for their sins), the Jewish purity laws (when they had to enter the Temple, which they did frequently), and they used the Jewish liturgy for their daily prayers . . .  . . . the first follower of Jesus with whom Paul had friendly contact, Ananias of Damascus, is described as a “devout observer of the Law and well spoken of by all the Jews of that place.” (Acts 22:12)

We’re “allowed” to eat whatever we want. Nobody is preventing us. We aren’t adhering to rigid dietary laws. We aren’t forbidden to eat animals. We don’t want to eat animals.

The well-known kosher has come to mean ‘legitimate’ or ‘good quality’, although it of course retains the fastidious sense ‘acceptable according to the rules of Jewish dietary law as executed under rabbinical supervision’.26

The renewed, regathered Israel, the true Israel of the final age, will have marked boundaries that clearly distinguish those inside from those outside. But those markers will not be circumcision, physical ancestry, and dietary laws. They will be mercy, forgiveness, and faith.

nation. Christianity itself is based on Judaism. Did you not know that?’ Although she loathed to appear illiterate, Emma had to say in all truthfulness, ‘No, I didn’t.’ The man’s bright black eyes searched hers thoughtfully. ‘Jesus Christ was a Jew and Jesus, too, was persecuted.’ He sighed and it was a long, wearisome sigh. ‘I suppose we Jews seem strange to some people, because our customs and dietary laws and form of worship are not the same as the Gentile ways.

David’s final words to his son were a tearful entreaty to observe the Sabbath and the dietary laws. Fanny’s final gesture was to sew one hundred American dollars into the seat of Joseph’s pants.

Gathering himself, Porphyry then sets about a more systematic critique of the tale, attacking everything from its geography (there is no sea there, so how was it that ‘all those swine came to be drowned, although it was a lake and not a great sea?’) to the improbability of the story’s agricultural setting (given the Jewish dietary laws on pork, he asks, ‘How could there be so large a swineherd grazing in Judea?’). Porphyry also attacks its morals. What, he wonders, had the poor pigs done to deserve this? Why should Jesus drive the demons from one man, only to send them into helpless swine and, in the process, frighten the poor swineherds? It’s all very well to free one man from demonic possession, but to release one man from invisible bondage only ‘to place similar ties on others’, and then ‘to push fear into other men thereby’ – that ‘is unreasonable.’33 Almost two thousand years later, the British philosopher Bertrand Russell, in his essay ‘Why I Am Not a Christian’, would find almost identical fault with the miracle. ‘You must remember that He was omnipotent,’ said Russell, ‘and He could have made the devils simply go away; but He chose to send them into the pigs.’34 Why?

Does God expect us to be holy? In Leviticus 11:44, 45, God says “consecrate yourselves, and you shall be holy; for I am holy.” In all of this, God is teaching His people to live antithetically. That is, He is using these clean and unclean distinctions to separate Israel from other idolatrous nations who have no such restrictions, and He is illustrating by these prescriptions that His people must learn to live His way. Through dietary laws and rituals, God is teaching them the reality of living His way in everything. They are being taught to obey God in every seemingly mundane area of life, so as to learn how crucial obedience is. Sacrifices, rituals, diet, and even clothing and cooking are all carefully ordered by God to teach them that they are to live differently from everyone else. This is to be an external illustration for the separation from sin in their hearts. Because the Lord is their God, they are to be utterly distinct. In v. 44, for the first time the statement “I am the LORD your God” is made as a reason for the required separation and holiness. After this verse, that phrase is mentioned about 50 more times in this book alone, along with the equally instructive claim, “I am holy.” Because God is holy and is their God, the people are to be holy in outward ceremonial behavior as an external expression of the greater necessity of heart holiness. The connection between ceremonial holiness carries over into personal holiness. The only motivation given for all these laws is to learn to be holy because God is holy. The holiness theme is central to Leviticus (see 10:3; 19:2; 20:7, 26; 21:6–8).

Gabriel Solomon, our sandy-lashed, red-haired, soon-to-be-surgeon waiter, recited the night's menu: salad, broiled salmon, boiled red potatoes, sliced tomatoes and corn on the cob, all served family style. A vast slab of butter lay on a white plate next to baskets of bread- white Wonder bread and buttermilk biscuits, neither of which had ever touched our lips. There was a bottle of Hershey's chocolate syrup in the center of the table, a novelty for Jews who didn't mix dairy foods with meat. "The milk is from the farm's cows," Gabe explained. "It's pasteurized but it doesn't taste like city milk. If you'd like city milk, it will be delivered to you. But try the farm milk. Some guests love it. The children seem to enjoy it with syrup." Gabe paused. "I forgot to ask you, do you want your salad dressed or undressed?" Jack immediately replied, "Undressed of course," and winked. My mother worried about having fish with rolls and butter. "Fish is dairy," my father pronounced, immediately an expert on Jewish dietary laws. "With meat it's no butter and no milk for the children." Lil kept fidgeting in her straight-backed chair. "What kind of food is this?" she asked softly. "What do they call it?" "American," the two men said in unison. Within minutes Gabe brought us a bowl filled with iceberg lettuce, butter lettuce, red oak lettuce. "These are grown right here, in our own garden. We pick the greens daily. I brought you some oil and vinegar on the side, and a gravy boat of sour cream for the tomatoes. Take a look at these tomatoes." Each one was the size of a small melon, blood red, virtually seedless. Our would-be surgeon sliced them, one-two-three. We had not encountered such tomatoes before. "Beauties, aren't they?" asked Gabe. Jack held to certain eccentricities in his summer food. Without fail he sprinkled sugar over tomatoes, sugared his melons no matter how ripe and spread his corn with mustard- mustard!

Esther tilted her head, debating whether or not to give him the dietary laws she had followed all of her life. He would wonder about her background if she said too much. Could she word the request in such a way so as not to draw attention? "I can tell you want to say something." He quirked a brow. "It is only... I am used to a minimal diet where I come from. We ate from the garden and ate many lentils and nuts and raisins and dates. And bread, of course." She searched his face. "We rarely ate meat- sometimes goat or lamb- but in the city we could not keep flocks or herds or afford to purchase much from the butchers." "Well, you can have your fill of meat here," he said, smiling. "There is no lack of what the king has to offer." Esther hesitated and swallowed, then took a chance in spite of the warnings in her head to remain silent. "I simply fear that too drastic a change in my diet might make me ill. It is not that I am ungrateful for whatever the king has to offer." Hegai regarded her. "I hadn't considered that, but you are wise to think of it. I will make sure your diet consists only of things you are used to. It will not bode well for me if you became ill." "Thank you, my lord." She bowed her head. He cleared his throat. "It is just Hegai. I am simply a eunuch, not a lord or nobleman." "Thank you, Hegai." She bowed her head again. "I appreciate all you have done for me." "It is my pleasure.

The prospect of healing the world with dietary laws has always been awfully appealing, especially when those laws fit nicely with timeless myths or intuitive superstitions. The result is sloppy science: identify a suspicious substance, run a few studies that confirm what you set out to find, and presto, a new rule is born, sanctioned by reputable members of the scientific community. Don’t eat too much salt. Don’t eat too much fat. Don’t eat sugar. Don’t eat gluten.

One possible rationale for these foods being restricted is for general health reasons. This was a pre-scientific era, and God may have been protecting his people from potential sickness and harm. As we know today, shrimp are filter-feeders prone to containing live bacteria if eaten uncooked. The same is true for pork and several other meats—if you don’t cook them well, you can get pretty sick. That’s one possibility. But most likely, the restrictions were about more than just healthy living. Most scholars agree that God gave the dietary laws to reinforce the same concept we discussed before—keeping the people distinct and separate from the other people groups.

In cooking vegetables, conserve their juices. The average housewife pours down the sink drainpipe the juices from all the vegetables which she cooks; she little realizes that she thus drains away the health of her family.

Yossi explains to me that the Torah is divided into three categories: Mishpatim (Laws), Eidus (Testament to God), and Chukim (Statutes). Authoritative opinion on the Talmud holds that Mishpatim are rational laws—that is, laws that would have been created by people on their own, even if God had not commanded them, such as laws against stealing or killing. Chukim are laws that cannot be understood within a rational context, and are observed only because God has commanded their observance. Shatnes is understood to be a Chok, and to strictly religious Jews, it is no less binding than the dietary laws.

People are by nature illiterate and innumerate, quantifying the world by “one, two, many” and by rough guesstimates.21 They understand physical things as having hidden essences that obey the laws of sympathetic magic or voodoo rather than physics and biology: objects can reach across time and space to affect things that resemble them or that had been in contact with them in the past (remember the beliefs of pre–Scientific Revolution Englishmen).22 They think that words and thoughts can impinge on the physical world in prayers and curses. They underestimate the prevalence of coincidence.23 They generalize from paltry samples, namely their own experience, and they reason by stereotype, projecting the typical traits of a group onto any individual that belongs to it. They infer causation from correlation. They think holistically, in black and white, and physically, treating abstract networks as concrete stuff. They are not so much intuitive scientists as intuitive lawyers and politicians, marshaling evidence that confirms their convictions while dismissing evidence that contradicts them.24 They overestimate their own knowledge, understanding, rectitude, competence, and luck.25 The human moral sense can also work at cross-purposes to our well-being.26 People demonize those they disagree with, attributing differences of opinion to stupidity and dishonesty. For every misfortune they seek a scapegoat. They see morality as a source of grounds for condemning rivals and mobilizing indignation against them.27 The grounds for condemnation may consist in the defendants’ having harmed others, but they also may consist in their having flouted custom, questioned authority, undermined tribal solidarity, or engaged in unclean sexual or dietary practices. People see violence as moral, not immoral: across the world and throughout history, more people have been murdered to mete out justice than to satisfy greed.28 But we’re not all bad. Human cognition comes with two features that give it the means to transcend its limitations.29 The first is abstraction. People can co-opt their

One of the besetting sins of our day is food-fussing, the attempt to resurrect some kind of food laws, whether they be all-natural, organic, paleo, gluten-free, or what have you. While there is no problem in having food preferences (I myself am not a fan of raw onions, bubblegum, or coffee), there is a serious problem in ascribing moral value to your food preferences. Making food choices based on food allergies or other responses to food is perfectly legitimate, but imposing those choices on others (or judging others for making different choices) is not. While a full treatment of food fussing is beyond the scope of this book, all Christians would do well to memorize, digest, and embody Mark 7:19, 1Cor. 8:8, and 1Cor. 10:31–33. In the first, Jesus declares all foods clean. All of them. All of them, which means the attempt to treat some foods as functionally unclean is contrary to Christ, however distasteful or dissatisfying they may be to you. The second reads, “Food will not commend us to God. We are no worse off if we do not eat, and no better off if we do.” Your kale and arugula salad won’t commend you to God. And your neighbor’s greasy burger and large Diet Coke won’t condemn him. God does not care about what you eat, provided you do so with gratitude in your heart (see 1 Tim. 4:4–5). Finally, we all know that 1 Cor. 10:31 commands us to eat and drink to the glory of God. What we don’t often recognize is that Paul primarily has in mind our attitude toward others, not our attitude toward the food itself. The following verse reads, “Give no offense to Jews or to Greeks or to the church of God, just as I try to please everyone in everything I do, not seeking my own advantage, but that of many, that they may be saved” (v. 32). We glorify God in eating when we Refuse to make dietary choices a barrier to fellowship. So thank God for the food, love your neighbor in your eating, and quit your fussing.

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Food taboos are obviously an ethnic marker, but by itself that observation explains nothing. Why do people wear ethnic badges to begin with, let alone a costly one like banning a source of nutrients? The social sciences assume without question that people submerge their interests to the group, but on evolutionary grounds that is unlikely (as we shall see later in the chapter). I take a more cynical view. In any group, the younger, poorer, and disenfranchised members may be tempted to defect to other groups. The powerful, especially parents, have an interest in keeping them in. People everywhere form alliances by eating together, from potlatches and feasts to business lunches and dates. If I can’t eat with you, I can’t become your friend. Food taboos often prohibit a favorite food of a neighboring tribe; that is true, for example, of many of the Jewish dietary laws. That suggests that they are weapons to keep potential defectors in. First, they make the merest prelude to cooperation with outsiders—breaking bread together—an unmistakable act of defiance. Even better, they exploit the psychology of disgust. Taboo foods are absent during the sensitive period for learning food preferences, and that is enough to make children grow up to find them disgusting. That deters them from becoming intimate with the enemy (“He invited me over, but what will I do if they serve . . . EEEEUUUW!!”). Indeed, the tactic is self-perpetuating because children grow up into parents who don’t feed the disgusting things to their children. The practical effects of food taboos have often been noticed. A familiar theme in novels about the immigrant experience is the protagonist’s torment over sampling taboo foods. Crossing the line offers a modicum of integration into the new world but provokes open conflict with parents and community. (In Portnoy’s Complaint, Alex describes his mother as pronouncing hamburger as if it were Hitler.) But since the elders have no desire for the community to see the taboos in this light, they cloak them in talmudic sophistry and bafflegab.

The rule against eating pig and so on is a summary of the Jewish dietary regime incorporated in the laws of Moses, which Thomas had himself begun to observe some time before. The family even went to a kosher butcher. Thomas respected the Jews, and believed that their diet had given them the necessary health to survive persecution through the centuries.

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