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Food Customs of Israel: from biblical times to present day Carol Kinney Dr. Seevers’ Biblical Customs and Geography BIA 3236 5534 Words
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Satan used it to cause Adam and Eve to sin, and a brother was killed because of it. A birthright was sold for it, and psalms have been composed about it. People have complained about it, Biblical laws have been written about it, people have worried about it, and it has been used as a teaching tool. From the beginning of creation there has been one thing that has been consistently on the minds of people: food. Given Israel’s long history, this is especially true for the nation. The Bible gives an accurate and historical portrayal of foods and food customs of the nation and region of Israel, most of which were mandated by God, and are verified by contemporary historians and authors. Today, food remains a central part in the lives of the people in the modern nation of Israel. A comparison of Biblical texts, historical documents and contemporary writings show how important food is to the nation and region of Israel, from the very beginning to modern times. As far back as God declared the nation of Israel as His own, God has acknowledged the human obsession with food, and has made provisions for the production, consumption, sacrifice and celebration of it in order to provide guidelines that would glorify Him. While the
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nation of Israel today includes people that are not part of God’s original chosen people, roughly seventy-five percent of the people, who live in the region, are Jewish and another two percent are Christian (Mandryk 477-478). The cultural diversity of modern Israel reflects the reestablishment of it as a Jewish homeland after the Holocaust in 1948 when Jews from all nations flocked to the region in hopes of reclaiming Israel as its own (Nathan 19). Because returning Jews were once dispersed into other nations, food customs in Israel still follow many that are found in the Bible, yet reflect international influences as well. Prior to having declared the land of Israel for His people, God’s people were semi-nomadic, traveling with the seasons in order to produce food from the land for themselves and their livestock (Bailey 35). When God called Abraham out of Haran, the present day Turkey, to enter Canaan (cf. Genesis 12:4, 13:14-18), Abraham’s family were Bedouin herders who lived in desert-like environments (cf. Genesis 12:1-13:7). Additionally, they were not mainly farmers, which meant that their primary food source came from their own animals, provisions that they could barter or purchase from others, or crops that they could grow in a short relatively short period. Once Abraham traveled to the land of Canaan, his food choices increased with the ability to farm (Bailey 38). The food that Abraham, his clan and guests would have eaten would have consisted of milk from the goats and camels, curds, and occasional stews made from the meat of their animals, as well as figs, grapes, wine, olives, wheat, barley, nuts and honey (Bailey 36, 37; cf. Genesis 18:7, 8; 19:3; 43:11). These foods were provisions by God for his people, to keep them healthy and strong so that they could brave this difficult land. This Canaanite land, given to Abraham and his offspring by God, is often referred to as the “land of milk and honey” (cf. Exodus 3:8; Numbers 16:13; Deuteronomy 11:9). It is interesting to note that the milk and
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honey that are referred to in the Bible do not reflect what most people consider these items to be in the United States. Joan Nathan says that the “milk referred to . . . is not the homogenized cow’s milk available in stores today. More likely, it was leben, a refreshing, slightly acidic yogurt drink, thinned with water, and made by shaking fresh goat’s milk and salt in a goatskin” (30). Nathan also says that the honey mentioned in the Bible has three separate connotations. It could be a product from bees, or a molasses made from fruits and carob, but most likely the honey that Abraham would have been familiar with was syrup made from dates, called silan or halek (44). Nathan adds that “a two-thousand-year-old date-honey press” can be viewed today at a site near where the Dead Sea Scrolls were discovered in Qumran, located on the Northwestern shores of the Dead Sea area. In comparison to biblical texts and maps, Qumran is located near Beth-el where Abraham erected an altar to God while on the journey directed by God from his homeland in Ur to Egypt (www.bible.ca; cf. Genesis 12:1- 13:1) In Israel today, the Bedouin are comprised of Arab shepherds and farmers, who are “considered foreign implants” in Israel (Ben-David), and who mainly reside in the same location in which Abraham once traveled through and resided, called the Negev, just east of Egypt (cf. Genesis 13:3; 20:1) ; however, they are also becoming more urbanized. Yosef Ben-David says that due to harsh dessert elements of the Negev, and lack of viable jobs, more Bedouin are leaving their nomadic lifestyle to seek work in Israeli cities. With the change in lifestyles, their foods have also changed. They still have access to the same foods in which Abraham did; however, access to manufactured food in urban centers of Israel is more likely for the Bedouin (Ben-David). Unlike the healthy intent of the diet of Abraham, the change in Israel’s Bedouin people has not been good; a high percentage of the Bedouin have chronic heart disease and
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other health issues, especially in comparison to their Jewish counterparts (Abu-Saad, et al.). The modern Israeli Bedouin are not the only peoples in the region to deal with changes in diet. Between the time of Abraham and the time of Moses, the diet of God’s people underwent several changes. First, the settlement of the Jews in the Canaanite land gave them permanence in their lifestyle and promoted farming. Instead of chasing seasons and rain in order to provide food, they could settle down and grow their own food, but the crops were limited to what they were familiar with: olives, figs, lentils, and some grains (Bailey 36-38). Another change in diet came at the time of the captivity of the Jews in Egypt (cf. Exodus 1-15). While in captivity, the Jews would have experienced new foods that the fertile land of the Nile produced, such as fruits and vegetables (Bailey 58-62). Albert Bailey says that it is important to note that while they were in captivity, the Jews were slaves in the fields, and learned how to build tools and farm. This gave them the skills that they would have needed when they came to the “land of milk and honey.” However, this knowledge and taste for diverse and bountiful food would also cause them to grumble against God during the next change in their dietary habits (cf. Exodus 16:1-17:7). After God rescued the Jews from Egypt, He provided manna and quail for His people to eat, however these did not compare to the abundance and variety of food in Egypt. Nathan says that “manna” still exists today in Israel and has two different interpretations (5). She says that she has witnessed a “white gummy residue” on shrubs in the desert near Eilat that hardens at night and can be shaken off in the morning. Although this substance is called “manna” in Israel, Nathan points out that the most Biblical interpretation of manna is coriander, which is the seed of the cilantro plant (cf. Exodus 31). The location of Eilat and Nathan’s observance of “manna” in that location in the desert off the northern shores of the
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Red Sea in the south of Israel, would have coincided with the Jews wandering in the wilderness according to Biblical texts (cf. Exodus 13:8; 14:2-9; 15:22; 16:1). After wandering in the desert, the Jews entered “the land of milk and honey” under Joshua’s leadership, and their food changed yet again (Bailey 134-140, cf. Joshua 1). Armed with knowledge of agriculture from the Egyptians, and the fertile land provide by God, the Jews food production included a combination of the historical foods of Abraham, and new foods that they learned to grow and had enjoyed in Egypt. Today, the production of food in Israel reflects this agricultural diversity. Three-fourths of the nation’s food is grown in Israel and crops include oranges, cotton, tomatoes, melons and potatoes (Loewen 12, 13). Crusaders and pilgrims also brought to Israel onions, leeks, eggplant and squash (Nathan 185). Nathan adds to the crops of Israel soy beans, mangoes, kiwi, bananas, apples, cucumbers, green peppers and Marymount, a thick-skinned small tomato, and many others, all of which were brought to Israel from other nations after 1948 (21, 158). In the mid-twentieth century, these crops were mainly grown on kibbutzim, small communal agricultural communities. Today the kibbutzim are being phased out by the demands and customs of a modern society, but the same crops are produced on larger farms (Nathan 157159). Nathan recognizes the positive aspects of Israel for agriculture, just as God did in Abraham’s time, when she notes that the subtropical climate of the area near the Sea of Galilee is perfect for growing these types of foods (185). While the Jew’s knowledge of diversity in agriculture can be seen as a positive outcome from time spent in Egypt and in other nations, the Jews also gained other knowledge from the Egyptians that was not so pleasing to God.
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During the time of captivity, the Jews learned about idolatrous sacrifices from the Egyptians and continued to practice them after God rescued them (cf. Exodus 32). In order to keep His people healthy and pleasing to Him, and to prevent them from sacrificing things and food to other gods, God found it necessary to give His people laws concerning diet, agriculture and sacrifice. These laws are found in the Book of Leviticus and affected nearly all customs surrounding Jewish food. The set of laws that pertain to food are called the Kashrut, which means “fit, proper and correct” in the Hebrew language (“Kashrut: Jewish Dietary Laws”). The English word Kosher derives from the same root as Kashrut and coincides with God’s intent to keep His people physically and spiritually healthy. Nathan says that the Kashrut (cf. Leviticus 11, Deuteronomy 14) has been “codified and elaborated upon by rabbis and scholars throughout the centuries” (6) based upon different interpretations of the law. She also says that although the majority of the dietary laws are not frequently observed in Israel today, “there are probably more interpretations of every dietary law here than anywhere else in the world” due to the cultural diversity of Israel today (7). Tracey Rich says that the agricultural laws of the Kashrut are called Zera'im, which appropriately means seeds, and the laws pertaining to festivals are called Mo’ed, meaning festival (“Torah”). Nathan says that all Jewish Israelis are familiar with the laws, yet these laws are not often practiced in their homes today, with the exception of Orthodox Jews. Nathan notes that strict Muslims in Israel follow a dietary code similar to the Kashrut that is written in the Koran (7). For the Christian population, the Kashrut are considered to be ceremonial laws under the Old Covenant, meant for Israel and Jews in the Old Testament only, and which were fulfilled by the New Covenant of Jesus Christ,
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and are no longer necessary to follow (Martin and Sielaff, cf. Mark 7:15; Romans 14:15-21; 1 Corinthians 10:27). There are several biblical laws concerning one of Israel’s most important crops: olives. Deuteronomy 24:20 tells the Israelites how to harvest the fruit of the olive tree, and there are numerous laws in Leviticus, Numbers and Deuteronomy regarding the use of oil as an offering to God. The olive tree is also one of the most ancient of all trees that are grown by man for consumption of its fruits. The Bible even refers the olive tree as the king of all trees (Thomas, cf. Judges 9:8, 9). Olives have many purposes that are shown in the Bible, and which are still used in the same manner today, include food, as well as the oil from the olives for cooking, in religious rituals, for lighting, and for medicinal and beautifying purposes (oliveoilsource.com; cf. Exodus 27:20; Leviticus 2:1; 6:19-21; 8:10; Psalm 104:15; Luke 10:34). From biblical times to present day, it is a gross understatement to say that olive crops are important to all people who reside in Israel. For Muslims, the olive tree is symbolic of man and the world (“Olive tree as a symbol”); Christians see the olive tree as symbolic of the promise that they are “grafted” into God’s chosen people with the Jews, like olive trees are grafted into older ones to cultivate new trees (“The Olive Tree,” cf. Romans 11:17-24; Revelation 11:4). For Jews, the olive tree is a highly valuable commodity, not only for its fruit production, but for wood, which is used for building purposes (“The Olive Tree,” cf. 1 Kings 6:23, 33). The Israeli Jews value the olive tree for symbolic reasons also. After the flood, the dove returned with an olive leaf signifying peace and hope (“Olive tree as a symbol,” cf. Genesis 8:10, 11). The land promised to the Jews by
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God, was not only “the land of milk and honey,” it is also the land of olives (“The Olive Tree,” cf. Deuteronomy 8:8). Lastly, the olive tree itself is symbolic of the Jews themselves, filled with “spiritual richness” (“The Olive Tree,” Psalm 52: 8a). The olive tree is so valuable to the Jews that it is a source of contention for them today. Since 1967, Israeli Jews have restricted Palestinian rights over olive groves by enacting numerous laws. In addition to the laws, Israeli militants, in an effort to drive Palestinians from their homes, have destroyed nearly “400,000 olive trees with a value of over 60 million dollars” between 2000 and 2004 (“Olive Harvest”). The Israelis feel that this is a strategic plan to gain more control of the land of milk and honey, as their God-given right to the land. However, environmentalists say that the destruction of olive trees is not only harming the Palestinians, but will have detrimental impact on the economy, the soil, and the crops of olives in Israel for years to come (“Olive Harvest”). According to the Bible, Israeli Jews are not pleasing to God when they destroy the olive crops of the Palestinians. Deuteronomy 20:16-21 says that the Israelites could seize any property of enemies residing in the land given to them by God, however they could not cut down any tree that produced food; they could only cut down trees that were not used by food to use in building forts. By destroying olive crops for the Palestinians, the Israeli Jews will also hurt themselves, and are going against the food laws that God set before them. If the Israeli Jews succeed in driving out Palestinians, who rely upon olive crops for sustainability, the ruins will still remain for generations of Israeli Jews (cf. Micah 6:14, 15). The one part of the Kashrut that is never followed by Jews or Christians today is the sacrifice of animals (“Sacrifices and Offerings”). For Jews in Israel, with the exception of a brief time in the middle of the second century A.D., animal sacrifices are not performed because the
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destruction of the Temple and alter does not allow them to practice it by Law. O. Palmer Robertson says Christians no longer offer animal sacrifices to God, but for a different reason than the Jews: the blood sacrifice was fulfilled with the sacrifice of Jesus on the Cross, and is no longer necessary for atonement (138-146, cf. Hebrews 9). While many of the dietary laws no longer hold as much importance with Israelis as they did in the Old Testament, God’s provision for celebration within the Law are still observed there today and play an important role in Israeli society. Many of the feasts, celebrations and observances, and food customs found in the Bible are still observed in Israel today. Of the many celebrations observed in Israel that are rich in food customs, the Sabbath, Pesach, Shavu’ot, Sukkot, Purim, Rosh Hashanah, and Chanukah are among the commonly observed. While observance of the Sabbath in Israel has declined in recent years, many families, Jewish and non-Jewish, still observe it today (Shulevitz). Nathan quotes scripture about food on the Sabbath: “according to the Ten Commandments, ‘On the seventh day thou shall rest’, which means that no cooking can be done on the Sabbath” (322, cf. Exodus 20:8). In biblical times, any food that was already prepared, did not require a fire to be built, or did not violate any of the Kashrut would have been acceptable to eat on the Sabbath. According to Nathan, a common meal eaten in Israel today on the Sabbath is overnight stew. “The stew is tightly sealed in a paste-like dough, and cooked before the Sabbath began, then left overnight in the embers to warm until the next day.” This stew has two different names in Israel: cholent (French for “slow warm”) or hamin (Hebrew for “warm”) which shows how international flare has infiltrated Jewish custom. The Sabbath meal has changed from biblical times in that the preparation has become man’s work; much like grilling
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has in the United States (Nathan 322). For Israeli Muslims, who observe their own form of Sabbath as set before them in the Koran, they prepare a stew for the observance that is similar to hamin called tabyeet (Nathan 294). Christians typically set aside their Sabbath as a day to attend worship services, but do not observe any other ceremonial laws regarding the Sabbath. The basis for this is that Christ often performed miracles and taught on the Sabbath, which means that the law demanding no work done on the Sabbath is no longer necessary (cf. Matthew 12:1-13; John 5:1-16). Christians feel that Christ fulfilled all ceremonial laws of the Old Testament and no longer practice them (cf. John 5:16, 17), however, since keeping the Sabbath is national law in Israel, this means that most businesses are closed, and public transportation does not run (Shulevitz). This also means that Israeli Christians practice keeping the Sabbath to some extent. Even more Jews in Israel observe Pesach, or Passover, than the Sabbath (“Pesach: Passover”). Rich says that Passover is in the first month of the Jewish calendar and “is the first of three major festivals with both historical and agricultural significance.” Rich also says that although Pesach is the beginning of the growing season in Israel, this is not the primary aspect of the observance, but the holiday does contain food customs (cf. Exodus 12; Leviticus 23:5). The major food custom of Pesach is the removal of all grains, or chametz, which are used to make leavened bread from the homes and only matzah bread containing no yeast may be eaten (“Pesach: Passover”). The period of time for removal of all yeast products is called Purim. Rich describes the extent of preparation for Pesach during Purim as follows:
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The process of cleaning the home of all chametz in preparation for Pesach is an enormous task. To do it right, you must prepare for several weeks and spend several days scrubbing everything down, going over the edges of your stove and fridge with a toothpick and a Q-Tip, covering all surfaces that come in contact with food with foil or shelf-liner, etc., etc., etc. After the cleaning is completed, the morning before the seder, a formal search of the house for chametz is undertaken, and any remaining chametz is burned (“Pesach: Passover, cf. Galatians 5:9). Nathan has fond memories of Purim, which involves the using of all chametz by preparing Hamantaschen, or Purim cookies (377), despite the extensive cleaning involved. She says that it is a modern custom in Israel to give shalah manot, gift baskets stuffed with fruits and these cookies, traditionally made in order to use up the year’s flour before the beginning of Passover. Roasting of lamb and eating it before dawn on Passover. Another food custom that is associated with Passover and is still practiced today by Samaritan Jews in Nablus (Nathan 307). Since animal sacrifices are no longer offered, the roasting of the lamb is symbolic of sacrifice that was mandated by the Kashrut for Pesach (cf. Leviticus 12:12) and the placing of blood from the lamb on the doorposts is still practiced in the Negev (Nathan 307). The blood on the doorpost, and all of the food customs that accompany Passover, are mandated by God in Exodus 12 to help the Jews remember when God delivered them from the Egyptians and plagues. The last food custom for Israeli Jews to practice during Passover is to serve several symbolic foods on a special Seder plate, and each of the foods signifies a different remembrance of delivery and survival of plagues. The plate is deeper than a flat plate, which
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allows for five or six small circular indentations arranged around the center of it (“Seder Plate”). The foods are Maror (bitter herbs), Karpas (vegetable), Chazeret (bitter vegetable), Charoset, Zeroa (shank bone) and Beitzah (egg). Plates with “only five dishes…omit the…bitter vegetable” (“Seder Plate”). According to Nathan, Charoset or Haroset, is the first food eaten on the Seder plate and is a paste made from fruits, nuts and spices and is traditionally pounded with a mortar and pestle, symbolic of what the Israelites would have used in ancient times (88). The symbolism for the other foods on the Seder plate are as follows: bitter herbs, or horseradish, “symbolize the bitterness of…slavery”, the vegetable, “usually parsley is dipped into salt water… (to) represent the tears shed during slavery”, the bitter vegetable is usually lettuce and follows Numbers 9: 11 which pluralizes the word “herb” and calls for more than one bitter food, the bone is from a lamb symbolizing sacrifice in biblical times, and a baked or roasted egg symbolizes the “mourning for the loss of the Temple” (“Seder Plate”). The egg is also used in the celebration of the Christian celebration of Easter, at or around the same time as the Passover (“The Easter Egg”). While some believe the Easter egg to have pagan origins, some suggest otherwise. During medieval times in Europe, it was strictly “forbidden” to eat eggs during the period of Lent, since eggs represent life. For Christians, the period leading up to the grand Easter celebration, is a time of reflection and sacrifice and not a time to indulge in foods that symbolize life. Since eggs were forbidden foods during Lent, the eggs that were laid during this time period were preserved by boiling them. When Lent was over, the preserved eggs were eaten on Easter and other celebrations throughout the spring season. In Eastern Orthodox traditions, it was customary to die the preserved eggs red and give them to friends as Easter gifts.
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Following Pesach, Shavu’ot and Sukkot are also still observed in Israel today. Shavu’ot, the Festival of the First Fruits, follows Pesach (“Shavu’ot). Shavu’ot is highly anticipated by Jews and is the celebration of receiving the Torah. Rich says the name of the festival means “counting” and is tied to the time in which it is celebrated. According to Jewish law, Shavu’ot is to be held seven full weeks, and one Sabbath day after Pesach (cf. Leviticus 23: 15, 16). Rich explains that “it is customary to stay up late on the first night and study Torah . . . pray very early the next morning . . . (and) eat a dairy meal at least once during” the festival (“Shavu’ot”). Rich says that two traditions dictate the necessity of dairy products during Shavu’ot. One thought is that it is a reminder of the promise of “the land of milk and honey; the other is that it is a reminder of the dairy laws within the Torah. Sukkot is the next festival that is Biblically mandated, and still observed. Sukkot is the most joyous of the three agricultural festivals (“Sukkot”). Rich says that Sukkot means “booths” and the holiday is more commonly known as The Feast of Tabernacles. The significance of the “booths” or “tabernacles” is to celebrate that the Jews no longer dwelt in temporary tents after wandering in the desert, and were given a permanent home in “the land of milk and honey” (cf. Leviticus 23: 33-36). Along with building and decorating a sukkot, no celebration is complete without food customs. Although none are prescribed by the laws, Ruth Heiges tells what the food customs are for Sukkot: Any dish incorporating the harvest of one’s own region is appropriate for Sukkot, but particularly those which feature . . . stuffed vegetables, fruits, and main-dish pies . . . This concept is seen in the Ashkenazic tradition of serving
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kreplach or stuffed cabbage during this holiday and the Sephardic tradition of serving couscous, with its accompanying variety of vegetables and toppings. In cooler climates, baked casseroles or hearty one-pot meals are especially favored, since it is convenient to ferry them to the sukkah, in which as many meals as possible are eaten during the eight-day holiday (“Sukkot Food Traditions”). Another commonly observed holiday in Israel is Rosh Hashanah, the Jewish New Year that is prescribed by God at Leviticus 23:24, 25 (“Rosh Hashanah”). Rich explains that this is not a celebration like that practiced at the turn of the secular calendar, but rather a time of spiritual reflection. Rich also says that, unlike the Biblical mandate to celebrate Rosh Hashanah for one day, Jews around the world celebrate it for two days because “messengers were not dispatched on the holiday, so even people in Israel did not know whether a new moon had been observed, and everybody celebrated two days” (“Jewish Holidays”). The Bible also does not prescribe any food customs for the holiday, but there are some in Israel. Ruth Abusch-Magder says that the most common traditions are eating apples and challah bread. She says that the apples, sweetened with honey, symbolize the hope for “sweetness” in the new year and the round challah bread represents the circle of life in which Jews hope to continue to live in the new year. Nathan says that apples were once considered a delicacy in Israel, since none were grown there (360), and so the use of them during a high holy day would have highlighted the specialness of the celebration. Nathan says that while apples are now readily grown throughout Israel, apple desserts during Rosh Hashanah is still are held in high esteem.
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Out of all of the Jewish festivals still popular in Israel, Chanukah is not found in the Levitical law texts; however, it is one of the most recognizable Jewish celebrations because it is celebrated by Jews worldwide (“Chanukkah”). Rich says that the tradition of Chanukah follows Jewish history as written in the Talmud, or the Apocrypha in some Christian Bibles. Rich explains the history of the holiday: “At the time of the rededication (of the Temple in Jerusalem after its destruction by the Babylonians and Jewish exile was over) . . . there was very little oil left that had not been defiled by the Greeks. Oil was needed for the menorah in the Temple, which was supposed to burn throughout the night every night. There was only enough oil to burn for one day, yet miraculously, it burned for eight days, the time needed to prepare a fresh supply of oil for the menorah. An eight day festival was declared to commemorate this miracle. Note that the holiday commemorates the miracle of the oil, not the military victory: Jews do not glorify war” (“Chanukkah”). Since Chanukah is not a religious observance, but solely a celebration, food is central to it. Latkes, potato pancakes fried in oil, and topped with sour cream or applesauce are a popular food choice for the holiday (Rich “Chanukkah”). Another popular food to serve during the holiday is fried jelly donuts. Nathan says “every baker in Israel worth his dough makes these jelly doughnuts for Hanukkah” (384). Notice that most Chanukah foods are fried in oil which symbolizes the gift of light from the oil from God.
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Each of these celebrations and observances share a commonality: food is either prescribed by God’s Law for the observance of it, or there are customs associated with them. Each different celebration has different food laws and customs, yet one is common to all of them. No study on Israeli food customs would be complete without a look at wine. Wine has been known since the time of Noah (Nathan 397, cf. Genesis 9:20-21). Wine plays an important part throughout the entire Bible: it appears over two-hundred times in the King James Version (“The Bible and Alcohol: To Drink or not to Drink?”). For Israeli Jews, while a majority of the other dietary laws are no longer strictly held, the Kashrut concerning wine are still kept, which include the harvesting, processing and preparation of the grapes for religious purposes. Only kosher wine, made by observant Jews, is allowed for consumption during holidays and religious observances (Nathan 397). For Christians in Israel, and around the world, wine has an entirely different significance. Dr. John Piper says wine is used to signify the blood of Jesus Christ in celebration of the remembrance of the Last Supper and worship of God (“The Lord’s Supper as Worship” cf. Matthew 26:27; Luke 22:20; 1 Corinthians 11:17-34). Nathan gives an interesting food fact relating to Jesus and wine that has a connection to modern Israel. She says that the last thing that Jesus drank before he died on the cross was za’atar, a sour wine mixed with hyssop (62, cf John 19:29, 30). Nathan recalls that za’atar mix is readily sold in markets in Israel today, however she has experienced the handmade version, just like Jesus had on the cross, in a village in Galilee, where it is still tradition to make this wine during the months of April and May. The correlation of the place (Galilee) is significant in that it was the home base of Jesus’ ministry (Bolen, cf. Matthew 4; 15; 17, John 2:1-11; 7). In addition to this relationship between Jesus and Israeli wine, it also has an entirely different significance for all Christians. Dr. John
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Piper says wine is used to signify the blood of Jesus Christ in celebration of the remembrance of the Last Supper and worship of God (“The Lord’s Supper as Worship” cf. Matthew 26:27; Luke 22:20; 1 Corinthians 11:17-34). Piper also refers to Scripture when Jesus calls himself the “Vine” and his followers are the branches of that vine (“If My Words Abide in You,” cf. John. 15:1-5). Each of these symbolisms of wine for Christians is derived from the Kashrut in the Old Testament and is tied to the nation of Israel, as God’s chosen people. For Jews residing in Israel, the land given to them by God is indeed the “land of milk and honey.” It is also the land of olives, wine, vegetables, fruit, and meats. It is also a land that is rich in food customs that date as far back as to ancient of times, when God promised Abraham and his descendants “a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive trees and honey, a land where you may eat bread without scarcity . . . You shall eat your fill and bless the Lord your God for the good land that he has given you” (Deuteronomy 8:8, 9). With this edict set forth by God, he directed His people how to plant, harvest, sacrifice and celebrate the blessings of food that He provides in this land. For Christians living in this region, the Apostle Paul directs them to be mindful of the customs of the Jews, since they are a “wild olive shoot . . . grafted in their place to share the rich root of the olive tree” and the laws and customs of the Jews are what support the Christians (Romans 11: 17, 18). Paul goes onto say that Christians and ancient times Jews are different from the present day Jews, because of their refusal to believe in Christ (vs. 19-21), but nevertheless, Christians in Israel, and around the world, need to remember the customs set forth by God for His people. The Kashrut is no longer necessary for the people of God, yet the Law was made to keep His people healthy and strong. But above this reason, the laws, customs and celebrations of food in Israel were set
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forth by God so that His people would be pleasing to Him. Since nothing has changed since the beginning of time (cf. Ecclesiastes 1:9), food remains a central part of daily life for people around the world, including the diverse people groups who reside in the “land of milk and honey.” For all those peoples, the foods and celebrations can still be enjoyed and experienced. They have been passed down through endless generations from a time when God saw the land of Israel as a wealthy food source for His people, and all can be thankful that He did.
Works Cited Abu-Saad, Kathleen, et al. “Rapid lifestyle, diet and health changes among urban Bedouin Arabs of Southern Israel.” 2001. FAO Corporate Document Repository. Web. 01 Mar. 2011 <http://www.fao.org/docrep/003/Y0600M/y0600m06.htm>. Abu-Saad, MA, is acting coordinator for this research paper on behalf of the Epidemiology and Health Services
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Evaluation Department, Faculty of Health Sciences, Ben-Gurion University of the Negev, Israel. Abusch-Magder, Ruth. “Culinary Prayers-“Yehi Ratzon’.” Ritual Well. 1998. 14 Apr. 2011 <http://www.ritualwell.org/holidays/highholidays/roshhashanah/primaryobject.200506-20.1348810035/view?searchterm=Rosh%20Hashanah%20food%20traditions>. Applied Research Institute-Jerusalem. “Olive Harvest in Palestine. Another Season, Another Anguish.” 06 Nov. 2004. 25 Apr. 2011 <http://www.poica.org/editor/case_studies/view.php?recordID=455>. Bailey, Albert E. Daily Life in Bible Times. 1943. United States of America. Charles Scribner’s and Sons.: 36-38, 58-62, 134-140. Bailey’s book follows the lives of the Jews from the Old Testament through the New Testament, examining all aspects of their daily lives. Bailey served as Director of Religious Education in Worcester Academy, often traveled throughout Israel and wrote several books about Biblical education. Ben-David, Yosef, Dr. “The Bedouin in Israel.” 2011. American-Israeli Cooperative Enterprise. 13 Apr. 2011 <http://www.jewishvirtuallibrary.org/jsource/Society_&_Culture/Bedouin.html>. Dr. Ben-David is an associate researcher at the Jerusalem Institute of Israel Studies. Bible.ca.com. This page contains a map of Abraham’s journey from Ur to Egypt. No date. 1 May 2011 <http://www.bible.ca/maps/maps-near-east-abrahams-journey.jpg>.
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Bolen, Todd. “Jesus and the Sea of Galilee.” Bible and Spade as quoted on Bible Archeology. Fall 2003. 2 Apr. 2011 <http://www.biblearchaeology.org/post/2009/03/Jesus-and-the-Seaof-Galilee.aspx>. Coogan, Michael D. Ed., et al. The New Oxford Annotated Bible 3rd Ed. NRSV. 2001. New York. Oxford University Press: all scripture referenced and cross referenced throughout this paper. Heiges, Ruth. “Sukkot Food Traditions.” Ritual Well. Web. No date. 14 Apr. 2011 <http://www.ritualwell.org/holidays/sukkot/primaryobject.2005-10-12.7705800336>. Loewen, Nancy. Food in Israel. 1991. Vero Beach, Florida. Rourke Publications: 12-13. The book is part of a series of the International Food Library, which explores foods of the nations of the world. Loewen’s book is about the food customs of Israel. Mandryk, Jason. Operation World 7th Ed. 2010. Colorado Springs, Colorado. Biblica Publishing: 477-478. Operation World serves as a statistical guide for Christian mission in every nation of the world. Mr. Mandryk holds a Masters Degree in Global Christian Studies and has contributed to the latest two editions of Operation World. Martin, Ernest L., Ph.D. and David Sielaff. “The Dietary Laws of the Bible.” 1974, ed. 2004. 31 Mar. 2011 <http://www.askelm.com/doctrine/d040402.htm>. Dr. Martin held an M.A. in theology and Ph.D. in education and founder of Associates for Scriptural Knowledge, as well as author of hundreds of theological studies and books.
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Nathan, Joan. The Foods of Israel Today. 2001. New York, Alfred A. Knopf, a division of Random House: 5- 7, 21, 30, 44, 62, 157-159, 185, 294, 307, 377, 322, 360, 384, 397. This book is a combination cookbook and memoir of Nathan’s time spent in Israel, intertwining historical facts, recipes and Nathan’s personal experience. Nathan holds a Master’s Degree in both French Literature and Public Administration, is an award winning cookbook author, hosts a Jewish cooking show on PBS, serves on several charitable boards, and lived and worked for the mayor in Jerusalem for three years. Nathan was also awarded an honorary degree from the Spertus Institute of Jewish Culture in Chicago and the Golda award from the American Jewish Congress for her promotion of Jewish culture. Oliveoilsource.com. “History of the Olive.” No date. 1 Apr. 2011<http://www.oliveoilsource.com/page/history-olive>. Phrase Finder. “Olive tree as a symbol.” 04 May 2003. 2 May 2011 <http://www.phrases.org.uk/bulletin_board/20/messages/936.html>. Piper, John Dr. “The Lord’s Supper as Worship.” Desiringgod.org. 07 Dec. 1997. Web. 29 Mar. 2011 <http://www.desiringgod.org/resource-library/sermons/the-lords-supper-asworship>. Dr. John Piper is a world renowned theologian, pastor and author who holds a Doctorate of Theology. ---
“If My Words Abide in You.” Desiringgod.org. 04 Jan. 2009. 29 Apr. 2011 <http://www.desiringgod.org/resource-library/sermons/if-my-words-abide-in-you>. Dr.
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John Piper is a world renowned theologian, pastor and author who holds a Doctorate of Theology. Rich, Tracey. “Chanukkah.” 1995-2008. 14 Apr. 2011 <http://www.jewfaq.org/holiday7.htm>. ---
“Jewish Holidays.” 1995-2008. 14 Apr. 2011 <http://www.jewfaq.org/holiday0.htm#Extra>.
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“Kashrut: Jewish Dietary Laws.” 1995-2007. 14 Apr. 2011 <http://www.jewfaq.org/kashrut.htm>.
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“Pesach: Passover.” 1995-2008. 14 Apr. 2011 <http://www.jewfaq.org/holidaya.htm>.
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“Rosh Hashanah.” 1995-2008. 14 Apr. 2011 <http://www.jewfaq.org/holiday2.htm>.
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“Shavu’ot.” 1995-2008. 14 Apr. 2011 <http://www.jewfaq.org/holidayc.htm>.
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“Sukkot.” 1995-2008. 14 Apr. 2011 <http://www.jewfaq.org/holiday5.htm>.
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“Torah.” 1995-2006. 1 May. 2011 <http://www.jewfaq.org/torah.htm>.
Robertson, O. Palmer. The Christ of the Covenants. 1980. Phillipsburg, New Jersey. Presbyterian and Reformed Publishing Company: 138-146. Robertson’s book thoroughly examines the covenants of God in the Bible and shows how the plan of Christ was evident in the Old Testament and how his death was the fulfillment of O.T. covenants. Robertson holds a Th.D. in theology, has served as a pastor and adjunct professor of O.T. studies at Knox Seminary.
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“Sacrifices and Offerings.” Becomingjewish.org. No date. Web. 14 Apr. 2011 <http://www.becomingjewish.org/theology/sacrifices_and_offerings.html>. “Seder Plate.” No date. Web. 19 Apr. 2011 <http://nj006.urj.net/seder/plate.html>. Path: After viewing the general information about the Seder Plate, the different foods may be clicked on to learn about the symbolism of each. Shulevitz, Judith. “The View From Saturday.” 29 July 2005. 14 Apr. 2011 <http://www.slate.com/id/2123283/>. “The Bible and Alcohol: To Drink or not to Drink?” Tektonics. No date. Web. 1 Apr. 2011 <http://www.tektonics.org/lp/nowine.html>. “The Easter Egg.” Holidayspot.com. No date. Web. 19 Apr. 2011<http://www.theholidayspot.com/easter/history/icons/easter_egg.htm>. “The Olive Tree.” The Holy Land. Spring 1997. 25 Apr. 2011 <http://198.62.75.1/www1/ofm/mag/HolyLnA4.html>. Thomas, Al. “The Olive Tree People are Coming.” No Date. 16 Apr. 2011 <http://www.elijahlist.com/words/display_word/6854>.