{"id":11861,"date":"2026-07-01T00:00:51","date_gmt":"2026-06-30T21:00:51","guid":{"rendered":"https:\/\/ph.yhb.org.il\/en\/?p=11861"},"modified":"2026-07-31T07:22:23","modified_gmt":"2026-07-31T04:22:23","slug":"17-00-00","status":"publish","type":"post","link":"https:\/\/ph.yhb.org.il\/en\/17-00-00\/","title":{"rendered":"Preface"},"content":{"rendered":"

Translated and abridged from the Hebrew edition<\/em><\/p>\n

I thank God, Who has granted me the merit to complete the first of two volumes on the laws of kashrut. The subject of kashrut is broad and complex. At first, I thought to arrange the halakhot according to the order in which they appear in the Shul\u1e25an Arukh<\/em>, Yoreh De\u2019a<\/em>, where the laws of kashrut are presented: beginning with the laws of she\u1e25ita and tereifot<\/em>, blood and forbidden fat, meat and milk, mixtures, bishulei goyim<\/em>, the immersion and kashering of utensils, and yayin nesekh<\/em>, and only afterward turning to the mitzvot dependent upon the Land and the laws pertaining to plants and animals.<\/p>\n

However, since my aim is to explain the halakhot from their foundations, I found, while studying the laws of she\u1e25ita<\/em> and tereifot<\/em>, mixtures, and meat and milk, that one who wishes to understand the laws of kashrut in their wholeness must first address the laws of plant foods before those of animal foods. After all, the mainstay of our diet is plant-based: grain, legumes, fruits, and vegetables. Therefore, the first part of this volume deals with the laws pertaining to the cultivation of plants, including the mitzvot of \u1e25adash<\/em>, orla<\/em>, the grafting of trees, the crossbreeding of animals, and kilayim<\/em> of seeds and vineyards, as well as the gifts to the poor (chapters 1\u20136). It then addresses how plant produce becomes permitted for consumption through the mitzvot of terumot<\/em>, ma\u2019aserot<\/em>, and \u1e25alla (chapters 7\u201312). Since the discussion focuses on plant life, one chapter is devoted to the laws pertaining to the prohibition of bal tash\u1e25it<\/em>, whose foundation lies in the protection of fruit trees and food (chapter 13).<\/p>\n

After completing the laws pertaining to plant foods, three chapters are devoted to the basic approach to eating meat and to the raising of animals, including a general treatment of the laws of tza\u2019ar ba\u2019alei \u1e25ayim<\/em> and shilu\u2019a\u1e25 ha-ken<\/em> (chapters 14\u201316). An additional chapter details the kosher and non-kosher species (chapter 17). Two further chapters address the laws of she\u1e25ita<\/em>, the prohibition of slaughtering an animal and its offspring on the same day, the covering of the blood, and the gifts from animals that the Torah commands us to give: the foreleg, cheeks, and maw; firstborn animals; the animal tithe; and reishit ha-gez<\/em> (chapters 18\u201319).<\/p>\n

With this, I have completed the first volume of the laws of kashrut, which is called \u201cPlants and Animals.\u201d In the second volume, with God\u2019s help, I will explain the details of the halakhot pertaining to eating itself: checking for tereifot<\/em>; preparing animal foods by removing blood and forbidden fat; meat and milk and the required separations between them; creeping creatures and worms; the arrangement of the kitchen; kashering utensils; and the restrictions concerning bishulei goyim<\/em>, yayin nesekh<\/em>, and the immersion of utensils. It will therefore be called \u201cFood and the Kitchen.\u201d<\/p>\n

One might have expected the second volume to be longer. Yet in terms of the number and breadth of mitzvot and halakhot, the subject matter of this first volume is far broader. Most of Seder Zera\u2019im<\/em>, one of the six orders of the Mishna, is devoted to these matters, along with several chapters of tractate \u1e24ullin<\/em>, whereas the second volume, though very practical, draws on a narrower range of sugyot.<\/p>\n

The Jewish people\u2019s relationship to the food they eat in Eretz Yisrael is one expression of a life of faith. This is reflected in the Torah\u2019s commandment to recite Birkat Ha-mazon after eating, whose primary berakha is Birkat Ha-aretz, the blessing over the Land (Peninei Halakha: Berakhot<\/em> 5:1, 5:4). For in Eretz Yisrael, the sanctity within nature is revealed (Orot Ha-te\u1e25iya<\/em> 28), and consequently food and eating are bound up with holiness.<\/p>\n

In Birkat Ha-mazon, we thank God for this. Through the system of mitzvot dependent upon the Land, we express the full range of values that come to light through the food that Israel grows in its Land. The mitzvot of \u1e25adash<\/em> and orla<\/em> are meant to sanctify the first produce: grain through the omer offering brought to God each year, and the fruit of trees through eating the fourth-year fruit in holiness in Jerusalem. Through both, we also learn the foundation of restraint.<\/p>\n

Kilayim<\/em> expresses the distinctiveness of each species, reflecting faith in divine unity as it is revealed in a world of many species, each with its own unique character. Through the gifts to the poor, we learn to reveal the values of \u1e25esed precisely when we merit harvesting the fruit of our labor. Through terumot<\/em>, ma\u2019aserot<\/em>, and \u1e25alla<\/em>, we learn how to uphold the values of holiness and education in Israel by giving gifts to the kohanim and levi\u2019im, and by having the people of Israel eat ma\u2019aser sheni<\/em> in holiness in Jerusalem while including the poor in their rejoicing.<\/p>\n

In this way, holiness is revealed within reality itself, elevating the foods of Eretz Yisrael to the level of the sacred. Through them, Israel receives strength and vitality to reveal God\u2019s word in the world and thereby help repair it.<\/p>\n

In light of this, we can better understand why it is fitting to begin the laws of kashrut with plant foods in Eretz Yisrael and with the fundamental laws pertaining to eating meat. Through these laws, the values that ought to be revealed through food come to expression. Only afterward do we proceed to the second volume, which deals with the prohibitions connected to animal foods and with the restrictions concerning bishulei goyim<\/em>.<\/p>\n

During the long exile, the central subjects in the laws of kashrut were meat and milk, mixtures of meat and milk, and other prohibitions, because our primary concern was survival. In halakhic terms, this found expression in careful avoidance of prohibitions, in keeping with the order of the laws in Shul\u1e25an Arukh<\/em>, Yoreh De\u2019a<\/em>. But now that we have merited the ingathering of the exiles and the rebuilding of the Land, it is fitting to return to the proper order, in which we can first express the sacred values revealed through the mitzvot dependent upon the Land. This is also the order of the Mishna, which begins with the order of Zera\u2019im<\/em>: first with the berakhot recited over benefit, and then with the mitzvot dependent upon the Land.<\/p>\n

Since most of this book deals with the mitzvot dependent upon the Land, I have devoted an extended chapter to surveying these mitzvot throughout the history of Israel: from the time Israel entered the Land under Yehoshua bin Nun, through the destruction of the First Temple, the building of the Second Temple and its destruction, and up to the time when God, in His abundant mercy, granted us the merit to return to the Land and establish the State of Israel.<\/p>\n

In earlier books, I found it necessary to introduce the spiritual and theological foundations of the subject, sometimes in the opening chapter of the book and sometimes at the beginning of individual chapters. In this book, however, whose main subject is the mitzvot dependent upon the Land, I found no need for this. The explanation of the mitzva is itself the idea; no further introduction is necessary.<\/p>\n

This helps us appreciate how much our lives still lack: the Jewish people have not yet been fully gathered from exile, the Temple still lies in ruins, and we cannot yet fulfill the mitzvot dependent upon the Land as they are meant to be fulfilled or reveal holiness throughout the full breadth of lived reality. Nevertheless, observing these mitzvot according to the guidance of the Sages inspires us and guides us toward revealing sacred values in every area of life. May we thereby merit, with God\u2019s help, to fulfill them in their complete form, and may the Torah\u2019s guidance extend from the mitzvot of agriculture to every other field of human endeavor.<\/p>\n

I am grateful to my partners in the study of these topics, to the authors and scholars whose work informed this volume, and to all those who assisted in its preparation and publication. Each is named and thanked individually in the Hebrew edition. My deepest thanks go to my father and teacher, Rabbi Zalman Baruch Melamed, shlita<\/em>, and to my mother and teacher, from whom I received the foundations of my Torah and worldview, and to my dear wife, Inbal, for her unwavering devotion to the success of this work and to the many who will benefit from it.<\/p>\n

May it be God’s will that we merit to see all our children and grandchildren growing in Torah and mitzvot, and increasing truth, \u1e25esed<\/em>, and peace forever. May God grant strength and success to all who labor in this sacred work, and fulfill the desires of their hearts for good.<\/p>\n

Eliezer Melamed<\/strong><\/p>\n

Iyar 5778<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Translated and abridged from the Hebrew edition I thank God, Who has granted me the merit to complete the first of two volumes on the laws of kashrut. The subject of kashrut is broad and complex. 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