~ Ask the Rabbi ~

Answer: The Torah doesn't say:

"One holy man had a vision."

It says:

An entire nation heard God speak... men, women, children—hundreds of thousands—at the same time.

This is crucial.

Why this matters

• Every other religion is based on private revelation

("Trust me, God spoke to me.")

• Torah is based on public revelation

("You were all there. Ask your parents.")

You cannot successfully invent a national memory like this after the fact.

Ask yourself:

Could someone convince a nation:

"Your grandparents all stood at Sinai and heard God,"

if no such memory existed?

That kind of lie collapses immediately.

Also:

Empires disappear. Ancient peoples vanish.

Yet:

• No land

• No army

• No king

• Constant persecution

Still:

• Same Torah

• Same people

• Same identity

• Same laws

Mark Twain famously wrote that Jews are "the mystery of history."

From a Torah perspective, this isn't random:

"You will be few among the nations… yet you will not be destroyed."

You don't have to call that proof—but coincidence starts to strain credibility.

Transmission without collapse

For over 3,000 years:

• Hand-copied texts

• Extreme accuracy

• Distributed across continents

• No central authority enforcing uniformity

Yet the Torah text is astonishingly consistent.

That level of fidelity without modern technology is not trivial.

Torah-from-Hashem explains Jewish history better than human authorship

Давайте обратимся к самому достоверному источнику - Торе!

Действительно, обещано было Аврааму, что его потомки выйдут на свободу и обретут право на Святую Землю через 400 лет мучений и порабощения. Но при описании выхода из Египта появляется другое число. Нам сообщают, что евреи вышли на свободу по окончании 430 лет! Уже это требует более детального анализа. А если мы обратим внимание на родословную Моше, то увидим, что его дед Кеат был среди тех, кто пришел в Египет. Уже 130 летний возраст Якова вызывает удивление, а мы должны предположить какого-то сверхдолгожителя в отце или деде Моше! Тем более, что возраст предков Моше нам указан с точностью: Кеат жил 133 года, Амрам - 137, а Моше был восьмидесятилетним на момент выхода из Египта. Как ни складывай, до 400 не дотягивает.

Поэтому вывод, предлагаемый еврейскими мудрецам - среди них великий комментатор Торы, рабби Шломо Ицхаки (Раши), - лучше всего согласуется с текстом Торы. А именно: 430 лет прошло после обещания Всевышнего, полученного Авраамом, до его исполнения, из них 400 лет - от времени рождения Ицхака (то есть, от появления у Авраама потомков, чья судьба предсказывается в этом пророчестве) - прошли для потомства Авраама в бедах и скитаниях, которые завершились тяжелым порабощением в Египте. Среди всех лет скитаний 210 пришлось на пребывание в Египте.

Vegetarianism from the Perspective of the Torah

Your question is important, and since it was written briefly, I will also respond briefly, but later, in the sources, I will expand the discussion to clarify the issue in all its aspects and origins.

First, let me clarify that, obviously, the question is not whether it is worth eating meat because it is something tasty or, alternatively, whether it should be avoided because it is something repugnant and not tasty, because, evidently, this is an unnecessary discussion and, as the saying goes, "there's no accounting for taste." I will also not refer to those who, due to their temperament or condition, are at risk of eating meat because of the fat it contains, etc., as each person should know their condition and what is healthy or dangerous for themselves. And those who oppose the consumption of meat due to the current situation where foods are industrialized, etc., may find this problem in other foods as well, and this does not apply exclusively to the consumption of meat.

Here we discuss whether to eat meat or avoid it, due to the moral aspect of the issue, that is, interrupting the lives of these creatures so that they serve as food for humans, which leads people to become vegetarians and not eat animal products. And in response to this, we will say that this method is not the way of the Torah, and on the contrary, the Torah permitted us to eat the meat of kosher animals and birds (after preparing it for consumption according to the rules of halacha, such as shechita (slaughter according to halacha), salting, checking for worms, etc., each type and its issue), and whoever gets agitated with an ideology that opposes this is a heretic of the Torah.

Although we also find certain restrictions on the subject in the Torah, in addition to the topic of the species and items permitted for consumption (which prohibited us from eating fish without scales, and animals that do not chew the cud and do not have split hooves or that do not chew the cud, as well as animals in general, with the exception of seven species, and creeping and flying creatures mentioned in the Torah, and so on) and the conditions under which the animal was killed (by natural death or sick animal – trefa, or there was a problem in the slaughter – nevela) and the parts in which (such as blood, the fat, and the sciatic nerve), and as we find (according to one of the opinions) that the generation of the desert was forbidden to eat meat out of desire and was allowed to eat meat only in the form of shlamim offerings, and in our days we know of the custom in Israel to avoid eating meat on the days of destruction (see Shulchan Aruch Orach Chaim, section 561, paragraph 9, and the custom of Sephardim not to eat in Av until the tenth day, but on the day of Rosh Chodesh itself they eat, as mentioned in Chazon Ovadia, Four Fasts, p. 263), and there is also a higher level of Kabbalists and Perushim (devotees disconnected from materialism) who do not eat meat on weekdays, except on Shabbat Kodesh and festivals, but most people do not follow this practice, but rather must eat meat and other healthy foods to gain strength for the service to Hashem.

To understand the halachic status of this new milk alternative, it helps to first understand how it is produced.

Unlike plant-based milks, which only simulate dairy by blending or soaking oats, nuts, or soy beans, this new method uses a process known as precision fermentation.

In precision fermentation, microorganisms—like yeast or fungi—are engineered to produce real dairy proteins. Scientists identify the cow's gene for a specific milk protein, chemically synthesize and copy that DNA sequence in the lab, and insert it into the microbe so it becomes programmed to make that protein. The microbes are then grown in large fermentation tanks and fed sugars, and as they multiply, they naturally produce the target protein. Afterward, the microbes are filtered out, and the purified protein—chemically identical to whey or casein from cow's milk—can be used to create dairy products without involving any cows.

Over ten years ago, in an article titled Is Lab-Grown Meat Kosher?, we discussed the then-emerging question regarding the status of lab-grown meat. However, there is a critical difference between how the two are created.

Whereas cultivated meat is produced from actual animal cells, which remain present (albeit minutely) in the final product, lab-grown milk is created by inserting a synthetically produced gene into a microbial organism, such as yeast or fungus. No actual cells from a cow are used in the production of the product.

Based on this distinction, although kosher-certifying organizations generally consider lab-grown meat to be meat (and kosher if it originates from a kosher animal), this lab-made milk is not milk at all. From a halachic perspective, just because something tastes like milk or meat does not mean it is treated as such if it is not, in fact, real milk or meat.

Moreover, milk found in a cow's udder after it has been slaughtered in a kosher manner—even though it is biologically the same milk that would have emerged naturally—is not biblically considered milk, since it never actually left the udder. How much more so with this new "milk," which does not come from a cow at all!

Based on the above, while any components used must obviously be kosher, this new milk is most likely not considered halachically dairy but pareve. Nevertheless, there are still a number of considerations to keep in mind.

What Will People Think?

There is a concept in Jewish law called mar'it ayin (lit. "appearance to the eye"). Certain permitted acts are prohibited simply because observers may mistake them for other, forbidden acts, leading them to either believe that the act is in fact permissible or to view the person negatively. Generally, even if something is forbidden only because of mar'it ayin, it may not be done even in the privacy of one's home.

However, since the reason for this prohibition is only because of how the act can appear to others, if one takes certain necessary precautions, the act is permitted.

A classic example is drinking almond milk with a meat meal: this is permitted only if it is obvious that the milk is non-dairy, such as by leaving the clearly labeled container on the table.

The same applies to this new alternative milk, perhaps even more so than with the current milk alternatives. Since its proteins are chemically identical to dairy, and the final product looks, pours, and cooks like real milk, using it with meat could easily be mistaken for mixing milk and meat. The same applies to cheese produced from these synthetic dairy proteins, which may be visually indistinguishable from regular cheese. In such cases, you would need to clearly indicate that the product is non-dairy—either by keeping the packaging visible or using another obvious sign—so that onlookers are not misled.

Allergens

Another consideration, noted by both kashrutand government organizations, is that while these new dairy products are lactose-free and therefore suitable for those who are lactose intolerant, people who are allergic to dairy proteins (rather than lactose) are likely to react to this new milk as well.

This raises the question of labeling: from a halachic perspective, the product may be pareve, but from an allergen perspective, it may still behave like dairy.

Interestingly, the custom to wear costumes on Purim seems to be relatively recent. The earliest mention of it we have is from early 14th century Italy – by a Rabbi Kalonymus, a scholar, philosopher and translator from Provence. Scholars from then and later noted with some consternation the practice of cross-dressing on Purim (as well as during wedding celebrations) – for men to dress as women and vice versa – which transgresses an explicit Torah prohibition (Deut. 25:2). (In practice, some authorities do permit it – since it is clearly done in jest and not for immoral purposes – but the majority frown upon it or forbid it entirely – see Rama, O.C. 696:8with Mishnah Berurah 30.)

Being that such a practice appears to be less than a millennium old – quite recent by Jewish standards – we do not find early classical sources such as the Talmud addressing the practice or offering reasons for it. However, more recent authorities have come up with some insightful explanations. Below are the primary reasons I have seen:

1. Purim is a Holiday of Concealing

Purim is in truth a hidden holiday. On the outside, it was a string of coincidences which saved the Jews – Ahasuerus's choice of Esther as queen, Mordechai's overhearing the plot to assassinate the king, Ahasuerus's insomnia just before Haman arrived to request Mordechai's hanging, etc. (See here for a brief summary of the story.) In fact, God's name does not even appear in the entire Scroll of Esther (Megillas Esther, or more simply, the Megillah). Yet behind the scenes, it was the Hand of God which truly brought about the salvation. Those discerning enough to perceive it recognized God behind the veils – and understood that even when the world appears to function as normal, following chance and the laws of nature, it is truly God who is in control. Therefore, just as God was hidden during the Purim story yet in truth present, we hide ourselves behind our masks and costumes while we celebrate the salvation. In doing so, we remind ourselves that the world is not what it appears on the outside. Rather, the outside world is nothing more than a façade obscuring the true power of God behind it.

2. Purim is a Holiday of Reversal

In a variation of the above, one of the main themes of Purim is the total reversal of the fate of the Jewish people. The Jews went from a helpless minority threatened with annihilation to a favored class, granted carte blanche to destroy their enemies. Wearing costumes – which entirely transform a person's looks – reflects the Jews' utter transformation – from victim to victor.

3. To Preserve Dignity While Giving Charity

Some suggest a practical reason. Purim is a special day for giving charity. The Talmud writes that we give to "anyone who sticks his hand out" – without inquiring how needy the person actually is (Bava Metziah 78b). Thus, since the poor – and even people who would rather not become known as paupers – would be especially active going out collecting on Purim, the custom arose for them to wear masks to hide their identity and preserve their dignity (Sichos Chachamim, p. 30).

4. Remembering Royal Garments in the Purim Story

Since the Megillah is a story of royalty, crowns, regal robes, and a decorated palace, one of the ways in which we commemorate the miracle is in wearing fancy costumes. The Megillah contains many references to and descriptions of the royal garments the various characters of the story wore (e.g., 5:1, 6:8, 8:15) – as well as a providing a detailed account of the palace decorations during Ahasuerus's party at the beginning of the story. Mordechai in particular went from wearing ash and sackcloth to royal robes; thus, our change of clothing from the ordinary to the gaudy encapsulates the entire Purim story.

5. Remembering Those Who hid their identity

At the end of the Purim story, when Mordechai and the Jews were ascendant, the Megillah describes how many gentiles feigned Jewishness in order to curry favor with the Jews (8:17). This led to the suggestion that our costumes commemorate this amusing historical anomaly. Just as the non-Jews hid their identity, pretending to be Jewish, so too do we wear costumes to hide our identities (Me'am Lo'ez; ArtScroll, Megillas Esther there).

6. National Unity

One of the key elements which brought about the Purim salvation was unity. Haman threatened the Jews because he saw them as a nation "scattered and dispersed" among Ahasuerus's kingdom (Esther 3:8). The Jews were contentious and disunited, many compromising their Jewishness in order to blend in with whichever one of Persia's 127 provinces in which they lived. And as separate and isolated individuals, they were quite vulnerable to the threats of the great masses which sought to destroy them. In response, Esther said to "gather all the Jews" (4:16) – to bring them together, as a single nation, united in God's service. We too wear costumes to hide our individuality. Nobody knows who's inside a gorilla costume. By doing so, we obscure our separateness and individuality – and become a united nation. (See here.)

7. Echoing Esther's Hidden Identity

Hiding our identity behind a mask commemorates the fact that Esther did the same – not telling the king or anyone else she was Jewish (2:10,20).

See here for an interesting discussion on the significance of Purim costumes. See also here for a similar discussion by Rabbi Ari Enkin.

One final comment (at least for those of you who managed to read this far). Although Purim is a joyous day in which we feast and party, it is a holy day as well, in which we are especially close to God. Thus, Jewish authorities advise wearing Shabbat clothes throughout the day (Mishnah Berurah 695:3). This is especially appropriate for synagogue services, as a synagogue is a hallowed location and praying is a form of standing before the King. Thus, although children may certainly dress as they please the entire day, grownups who would like to dress up should reserve it for times of the day other than synagogue services.

First of all, I'm sure you are grateful to your parents (and their parents and their parents) for having had a Seder even in a language you didn't understand. For that reason you know that you are a Jew, and that Jews make a Seder, and that as a Jew you want to understand the Seder that you'll do. When you call your family to wish them a happy Passover may I suggest you thank them for imparting you with an appreciation of Judaism, nostalgically recall with them the special times you've had together on Passover in the past, and tell them that you'll miss them this year on Passover.

As far as reading the Haggadah in Hebrew is concerned, whenever possible, it is very nice to include the original flavor of the Holy language to the Seder and other ceremonies. Grappling with reading and comprehending Hebrew can serve as a challenge to spur our Jewish learning and help us appreciate that Jewishly, there is still very much for us to learn. This might also serve as an impetus to invest time in preparing for the Seder beforehand to become familiar with what well be doing.

That being said, you are certainly correct that the purpose of the Haggadah is to pass the message of Passover from generation to generation Haggadah means to relate and publicize. Therefore it can (and should) be said in any language in order for the participants to understand what's being passed on. This is particularly true regarding children. The Haggadah should be said not only in a language they understand, but in a way they can relate to with challenging questions, songs, drama and suspense.

Many people try to find a workable balance between reading the Hebrew vs. comprehension. Each section can be read and translated; some can be read in the original while others not; or most can be in another language while central parts are recited or sung in Hebrew like the four questions. Here it is important not only to understand the questions, but to hear the answer. At the Seder, surprise your friends who know how to read the questions in Hebrew by asking them if they know the answer to the questions even in English. Do your homework!