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Why Did Tor•âh Specify Not To Boil A Kid
"In Its Mother's Milk"?

What the Idiom Meant at Mt. Sinai

2002.08.05 © 2002 by Yi•rᵊmᵊyâhu Bën-Dâ•wid. Permission to quote contingent upon proper citation, including link to www.netzarim.co.il

Family Structure in Tor•âh
The Father

In Tor•âh, the father was the , the owner and manager of the family property. The father was responsible transmitting the familys religious items (property) and their proper handling (rituals) – Tor•âh – to his sons.

The Mother

The mother, by contrast, was responsible for transmitting the familys culture, the , to the "kids", including their rearing, especially in their early years. The prime example of the function and responsibilities of mother in Tor•âh is Ri•vᵊq•âh who, when faced with the dilemma of cultural fitness for the role of family religious leader conflicted with traditional religious succession from father to a firstborn who wasnt culturally fit, secured the patriarchal blessing for her son Ya•a•qov.

Thus, it may be said that while the father teaches his sons the rituals, the how and of religion, the mother teaches the — and (only) when the two concepts conflict, the mother, the lesson of Ri•vᵊq•âh demonstrates, and her , have priority.

Note also that the drinking of , after a swish of water and a 5-minute pause, may precede the eating of — but not the reverse. The symbolism holds here as well. If the "kid" is brought up in the "milk" of the meaning and whys of Tor•âh, then the proper practice, the "meat", follows naturally. However, when the milk and why is unknown to the kid, then ritual becomes its own, and only, reward; resulting in the flowery glorification of the rituals as glorious magical incantations (concealing European medieval reforms) in their own rite (sic) to the exclusion of the Principles of Tor•âh — well describing today's "Jewish" and Ultra-Orthodox / Kha•reid•im practices.

That mothers have been relieved of too many mi•tzᵊw•ot that the rabbis, who don't know why themselves (their mother's weren't permitted to teach them either) interpret to apply only to men, swept into an almost non-religious role of maid and housekeeper, is a prime reason why, out of every flock of 100, more than 90 stray away (from the Orthodox, and especially Ultra-Orthodox / Kha•reid•im traditions). Mom, who is traditionally in the home with the children, and the only – irreplaceable – one who could do the job, isnt teaching the "why" while the rabbis maintain its the mans job.

Mothers Milk

Mother is the culture, the "why" of things. It isnt without reason that ones native country is called his or her "mother country." The same is true of culture. Everyone has a "mother culture" into which they were born – the "mothers milk" upon which they were succored.

There are exactly three instances in Tor•âh of the prohibition against boiling a in the of its mother: Shᵊm•ot 23.19; 34.26 and Dᵊvâr•im 14.21. In each case, this prohibition is mentioned either in the explicit connection of the three annual tithe pilgrimages, specifically Pësakh and the prohibition against khâ•meitz (leaven, symbolizing transgression of Tor•âh), or (in the latter case) tithing that imply one of the three annual tithe pilgrimages.

We find the key to understanding the symbolism of the in the juxtapositioning of this prohibition to the geir and nâ•khᵊr•i (foreigner) in the same verse (14.21). Together, these verses teach that, [a] while being meticulous to avoid the khâ•meitz, that is the assimilation toward the nâ•khᵊr•i, [b] "Dont boil the kid in its mothers milk." In other words, [a] don't assimilate toward the goy•im but, at the same time, [b] dont harass ("boil") the geir ("kid") because of his or her native ("mother") culture ("milk"). This is in perfect accord with all of the other Scriptures about relating to geir•im, for which see "" in a Hebrew-indexed (not English-ordered) concordance.

Consider in this light Yᵊsha•yâhu 11.6.

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