There are clear effects on a Jewish soul. The effects, both positive and negative, stem from actions and environment. We normally understand actions as constituting the performance of Mitzvos and good deeds (מעשים טובים). Mitzvos include the principal Mitzvah of Talmud Torah that underpins all Mitzvos and leads one to action (ideally).
Kabbalistically inclined Jews amplify claims that there are effects on the spiritual Neshama (טמטום הלב) stemming from the physical food we put into our mouths. Jews who are inclined towards rational interpretations of Judaism, are less likely to be concerned about meta side-effects to a soul from a physical item. Let’s take a concrete example. These days we mostly eat Glatt meat. Glatt means that the internal membranes of the animal are “cleaner” and, therefore, don’t attract attendant questions about whether a particular type of faulty membrane renders the animal Treyf. So called pious Jews prefer not to confront the question in the first place. If the animal is Glatt, then it is squeaky clean, there is no question about its kashrus, and one can be 100% sure that it’s Kosher לכל הדעות. Continuing this theme, the pious Jew may also contend that even if there is a questionable membrane that is considered kosher by 99% of Poskim, since 1% of Poskim consider the animal Treyf, then there is a 1% likelihood that it’s not kosher and one ought not take the 1% risk of damaging one’s soul by ingesting Treyf.
Rationalists or Halachic purists will dismiss such pious concerns. They may argue that the Torah presented a divine mandate for a Posek to decide Halacha. If a Posek then determines that the animal is kosher, then it is 100% kosher. This is a binary system; it’s either kosher or it’s not. There is no statistical likelihood of a soul being damaged by opinions which the Posek has determined do not influence his Halachic decision.
To put it a different way: the more kabbalistically inclined Jew considers that there is an empirical truth about the kashrus of each item we put in our mouths. Rabbis determining Halacha are mortal and do their best to decide whether that food item is kosher or otherwise. They “get it right” some times and they may “get it wrong” other times perhaps because they dismissed a minority opinion which may well represent the empirical kashrus status of the item. The more rationally inclined Jew will contend that this line of reasoning is baloney (sic). Food with a questionable status isn’t empirically kosher or otherwise. It is rendered Kosher by the decision of the Posek. The Halacha is famously not in heaven: לא בשמים היא and once food has the halachic kashrus imprimatur of a Posek, eat it gezindt aheit.
In keeping with Brisker Lomdus, there is another way to view this conundrum. The kabbalistically inclined may consider that Kosher is only ever about the food item itself (the חפצא). Even if a Posek (a גברא) declares that the food is Kosher, as long as a solitary opinion of note contends it is not Kosher, the חפצא cannot be transformed into Kosher by the Halachic determination of a גברא, and remains on the outer. On the other hand, those who adopt a solely rational approach to Halacha may argue that the חפצא has no independent status. The גברא imparts a status to the חפצא through determining Halacha according to the tradition, learning and shimush (apprenticeship) of the Posek. Once the גברא decides, the חפצא takes on an identity. It cannot have a dual identity vis-a-vis the single Posek.
The Ramo writes in יו”ד סי` פ”א ס”ז that when a baby ingests unquestionably non-kosher food, the food has a negative effect on the spiritual development and character traits of the child (See the Shach ס”ק כו). This is also mentioned in Shulchan Aruch but only in the context of a baby drinking milk of a nursing woman who has consumed non-kosher food. The Vilna Gaon (ibid) teaches that we learn this from baby Moshe who refused to nurse from a non-Jewish source (שמות רבה א, כה). The Yerushalmi at the beginning of the second perek of חגיגה relates that Elisha ben Abuye (Acher) went off the derech because Elisha’s mother had once succumbed to a sweet smell from Avoda Zara and this had permeated Elisha’s body and tainted his character traits. I just found a nice summary of the issue of the after effects from eating Treyf, on page 3 and onwards here.
A question arises on the Pasuk in Parshas Ekev, “על כל מוצא פי ה’ יחיה האדם” where the implication is that through the spiritual emission of Hashem, man lives. How does man live from spirit? Man lives from food. The Ari ז’ל explains that all things physical also have a spiritual component. Therefore, when a human ingests Treyf, the spiritual aspect of that food is also ingested by the Neshama of the person. As the Pasuk in Parshas Ekev goes on to say “כי לא על הלחם לבדו יחיה האדם” Man does not live just from bread alone. That is, man is not only sustained by the physical aspect of bread. After ingestion, Treyf will also nurture the soul.
What motivated me to blog on this topic, was a story I read last night about R’ Shlomo Zalman Auerbach ז’ל (as an aside the disgraceful revisionist artscrollesque wikipedia article about R’ Shlomo Zalman carefully avoids mentioning Rav Kook even though R’ Shlomo Zalman said, “When I say Maran or Der Rav, you should know that I only use this term to describe R’ Kook”. It is useful to compare the Hebrew wikipedia article which prominently mentions R’ Kook!)
Someone approached R’ Shlomo Zalman with a question on behalf of Seminary girls who are commonly invited to various houses for meals, especially over Shabbos and Yom Tov. Should the girls seek out houses which they know only rely on chosen Hechsherim? It is known that some houses will use Hechsherim which some will not touch with a barge pole. R’ Shlomo Zalman replied that God forbid we should suspect that Yidden are eating Treyf. As long as these are Frum people who use a Hechsher from a Rav who is a Yirei Shomayim, the girls should eat there. The questioner went on to ask, “but some people will not eat from some of the out-of-town Rabanut Hechsherim”?. R’ Shlomo Zalman replied in the same way: as long as the Rav Hamachshir is a Yirei Shomayim, the girls should eat from such Hechsherim. The questioner persisted and with more than a touch of Chutzpah asked, would you eat from such Hechsherim? At this point, R’ Shlomo Zalman became agitated and said
“definitely yes. If I go to a Bris or other Simcha and there is a Rav Hamachshir who is a Yorei Shomayim, even though I don’t personally use that Hechsher in my own home, I will even eat chicken from this Rav Hamachshir at the Simcha. חס ושלום to publicly cast aspersions on the kashrus of food being eaten at a Simcha let alone insult the בעלי שמחה. I know that even R’ Yosef Chaim Sonenfeld ז’ל ate meat from Sefardim at a Bris even though this was not his Ashkenazic tradition.”
This was R’ Shlomo Zalman. This was why he was one of few universally acclaimed personalities of the previous generation, despite the fact that he issued some controversial and innovative Piskei Din.
I asked myself after reading the story, wasn’t R’ Shlomo Zalman worried about the effect on his Neshama (טמטום הלב) after eating under the authority of a Hechsher that he didn’t normally use? The Kabbalistically inclined would perhaps have to agree with the more rationally inclined and answer that the food was Kosher מעיקר הדין so there could not be any damage to the Neshomo?
Perhaps the only danger would be to human beings who might be hurt by the implication that they were damaging their Neshomos after they see a Rav refusing to eat at their Simcha?