Our discussion today focuses on the respect due to food, specifically addressing instances that might appear to be wasteful but are, in fact, permissible under Jewish law. The general principle is that one may not ruin food for no reason. However, there are specific exceptions.
One primary exception is when food is used for medicinal purposes. For example, if one needs to crush a tomato and apply it to the face for healing, or if a particular food item needs to be altered or "spoiled" in a way that facilitates healing, this is not considered wasting. The purpose of the food, in such a case, is for human benefit, which includes healing. This aligns with the general principle that anything done for human benefit is permitted.
Another example from historical practice is sprinkling wine on a dirt floor to prevent dust from rising. While one could use water, using wine for this purpose was also accepted. This is not considered wasteful because it serves a practical human need—keeping the environment clean and pleasant. Similarly, applying expensive balsam oil to the body, even though it is edible, is not wasteful if it serves a personal need or benefit. The oil is being used for its intended purpose, even if that purpose isn't consumption.
A vivid illustration of this principle comes from an experience with Rabbi Kaduri. During his visit to America, he requested the ritual bath, or mikvah, be scalding hot. After immersing in the extremely hot water, he was massaged with a special oil called "Adah." While one might consider using such an expensive, edible oil for a massage to be wasteful, it was understood as serving a beneficial purpose for the rabbi, strengthening his bones and providing a therapeutic effect. This demonstrates that using a food product for a personal, beneficial application, even if not for consumption, is permissible.
Using bread as a utensil is another case in point. For instance, if one lacks a spoon, it is permissible to use a piece of bread to scoop up rice or porridge. The bread is functioning as a utensil for a personal need. While one should eventually eat the bread out of respect, using it temporarily in this manner is not considered disrespect or waste. Many good people would even take small bites from the bread as they use it, demonstrating that it is not being used solely as a utensil, but also as food.
Building on these principles, it is permissible to use any fruit or vegetable for medicinal treatments. This includes modern practices like using celery or cucumber in facial treatments or other spa applications. Even if the food is not consumed, its use for health or cosmetic benefit is allowed. The Magen Avraham, for instance, rules that it is permissible to use wine or other beverages as a cleaning agent for laundry, such as white wine to remove stains. However, later authorities like the Piskei Teshuva noted that in the 20th century, and certainly today, with the abundance of specialized cleaning agents, one should generally not use edible beverages for cleaning unless the food product is demonstrably better or cheaper than commercial alternatives. Similarly, soaking a cloth in milk to whiten it, while an old method, is generally not done today due to readily available whitening agents. However, if a natural food product works better than a commercial cleanser, its use remains permissible.
This principle extends to using lemon juice as a stain remover if it is more effective than commercial products. These are essentially "life hacks" where food items serve practical purposes beyond consumption. Similarly, white vinegar is commonly used for cleaning, which is certainly permissible.
Another interesting application is adding a slice of bread to pickle brine to improve the taste of the pickles, even though this makes the bread inedible. This is considered a permissible "hack" because it enhances the quality of other food. A similar "life hack" involves placing an etrog with a cut apple in a paper bag to help the etrog ripen and turn yellow before Sukkot. While the apple becomes inedible, its use is justified by the benefit it provides to the etrog. This is an old practice mentioned in various books.
The Ben Ish Hai ruled that it is forbidden to add bread to pickles, viewing it as a waste. However, Hacham Ovadia Yosef countered this, stating there is a strong basis to permit it. He argued that while the practice ruins the bread, there is no need to fear the curse of poverty that is associated with disrespecting bread, as stated in the Shulchan Aruch, because this specific case does not fall under that prohibition. The bread is being used for a beneficial purpose, not being trodden upon or carelessly discarded.
Finally, another example from personal experience involves using tea bags for a medicinal purpose. If one has a cyst or stye, applying hot tea bags to the affected area, even though it means the tea leaves cannot be consumed, is a permissible use for healing. One does not need to hesitate when using food items for medical needs. The only contemporary question is whether other non-food methods exist that are equally effective or cheaper. If the food-based remedy is better or more economical, its use is still permitted.