Misdirection, and a Piece of Cheese

 

The Rabbis of the Mishnah and Talmud would add many new laws. However, in certain of their rulings, they were not adding, but applying Torah laws to different situations. One example, is that of Cheese made by gentiles. The reason this was forbidden keeps changing, and is challenged in the Mishnah below.

Avodah Zarah, Chapter Two, Mishnah Five


1) Rabbi Judah said: Rabbi Ishmael put this question to Rabbi Joshua as they
were walking on the way, "Why have they forbidden the cheese of non-Jews?"
One) He replied, because they curdle it with the rennet of a nevelah (an
animal that was not properly slaughtered."
2) He (Rabbi Ishmael) said: "but is not the rennet of a burnt-offering more
strictly forbidden than the rennet of a nevelah? [and yet] it was said that
a priest who is not fastidious may suck it out raw."
One) (Though the Sages disagreed with this opinion, and they said that no
benefit may be derived from it, although one who consumed it did not
trespass [temple property).
3) Rabbi Joshua responded:  "The reason then is because they curdle it with
the rennet from calves sacrificed to idols."
4) He (Rabbi Ishmael) said to him: "if that be so, why do they not extend
the prohibition to any benefit derived from it?"
5) He (Rabbi Joshua) diverted him to another matter, saying: "Ishmael, how
do you read - for your [masc.] love is more delightful than wine" or "your
[fem.] love etc. (Song of Songs 1:2"
One) He replied: "your [fem.] love is better . . ."
Two) He said to him: this is not so, as it is proved by its fellow [-verse]:
your ointments [masc.] have a goodly fragrance . [therefore do the maidens
love you] (Song of Songs 1:3)."

R' Ishmael is asking R Joshua the reason why the cheese was forbidden. Joshua keeps changing his reasons, and Ishmael is pointing out the inconsistencies. When R' Joshua is finally stumped, and unable to give a logical reason, he uses the tactic of misdirection, and changes the subject altogether. The Talmud on the same tractate, Avodah Zarah 35a, explains R' Joshua's behaviour.

“R. Yehoshua didn't say so, for in Eretz Yisrael, they do not reveal the reason for a new decree for a year, lest someone not accept it”

Since this was a rabbinical decree, they would not reveal the reason for a year, so that there would be no grounds for objection. The above is concerning cheese made in an animal's stomach. But what of that made with vegetarian rennet? Maimonides writes:

Maachalot Assurot 3:14 “Cheese that Nochrim curdle through herbs or fruit juice, e.g. fig sap, and one tastes them in the cheese, some Ge'onim forbid it, because Chachamim already forbade all cheese of Nochrim, whether it was curdled with Isur or Heter. We forbid the latter due to what was curdled with Isur.”

He says that vegetarian cheese is also forbidden, because of the general prohibition against cheese made in non kosher animals.

The above is very unsatisfactory, and is also fraudulent. Of course, the Torah forbids adding, so the Mishnaic laws forbidding cheese would only be valid if there was a risk of the animal being consecrated for idol worship, or that the cheese becomes non-kosher in the stomach of the animal. Such a claim might be reasonable, and I am not disputing its validity. However, Ishmael did dispute it, but the response was one of misdirection. And the explanation is given in the Talmud, that they used these twisted methods to suppress objections, like those of Ishmael.

The problem is worsened by the post-talmudic rabbis, such as the Geonim and Maimonides, unto the present day. Even if there was some validity to the Mishnaic claim, there is no reason to forbid vegetarian rennet produced cheese. This is another fraud of the rabbis, who obviously have some financial benefit from selling their own products at vastly inflated prices.

However, the philosophical lesson from this Mishnah is the lack of transparency in the rabbinic enterprise, and the tricks and misdirection they used, and still do, to bring about new “laws” and restrictions.