Chadash

Yoshon is a concept within Kashrut, the dietary regulations of Judaism. The word Yoshon literally means "old" and refers to the prohibition contained in the Torah (Leviticus 23:14) of eating from the new crops of certain grains (Chodosh) before the Omer offering from the new harvest was brought to the Temple on the second day of Passover. This sacrifice is made annually on the second day of the Passover [Pesach] holiday celebration. This marked the beginning of Sefirat Ha'omer. In classical rabbinical literature, this requirement was restricted, becoming applicable only to the five classical grains of Judaism - wheat, barley, oats, spelt, and rye. Since there is no Omer offering in post-Temple times, the second day of Passover itself marks the end of the prohibition against eating from the new grains.

The Torah (Leviticus: 23:14) prohibits eating grains that are “new.” Grains which have already been harvested are no longer “new” after the Passover celebration has passed. Grains which have not yet been harvested, but which are already mature are considered in the same category.

Those scrupulous in their observance of Torah prohibitions are careful to eat those products made of only Yoshon grains. Yoshon means ‘old’. Chodosh or “new grains,” are those grains which have not been in existence to see a Passover.

Grains are considered Chodosh, or ‘new,’ unless they were already in existence at the time of the Omer sacrifice in Jerusalem’s holy temple [בית המקדש].

Therefore, grains planted or harvested after Passover may only be used the following year. Foods made from flour of ‘new’ grain may not be used in the production of food acceptable to those careful about following the rules specified in the Torah. Only ‘old’ grain may be used.

Since the destruction of the second temple in 70AD, the Omer sacrifice has not been brought, and observance of this rule has in great measure lapsed. The essential nature of flour-based foods such as bread has made such observance at best difficult; however, those particularly careful about their religious observances have for centuries been sensitive to this rule and adhered to its tenets.

The manner in which various foods has historically been available has caused Jewish populations to risk starvation, if they were to pursue stringent complience with Kashrut; combined with at least one major opinion about yoshon, which further restricts it to only concern grains grown within the lands of the former Kingdoms of Israel and of Judah, this has caused the observation of the yoshon regulation to be relatively limited until very recently (at least in the Ashkenazic community).

In modern times, particularly in Developed Nations, food is much more readily available than it historically had been, and grain is in sufficient abundance that Orthodox Jews have become more interested in following yoshon requirements. Modern packaging practices, which in some nations involve the stamping of production dates on every package, often allow individuals to readily indicate whether food is definitely yoshon; packaging organisations sometimes add Kashrut information to the packaging, and sometimes include in this information whether the product is known to be yoshon.

References

• Joseph Herman, A Guide To Chodosh

Footnotes

External Links

• An article about the Orthodox Union's policy regarding Yoshon
• An article from the Star-K's about Yoshon
• Another article from the Star-K
• An article by Rabbi Howard Jachter about Yoshon
• Some info from the Chicago Rabbinical Council
• An in depth article