Faith
On Onions and Garlic During Pregnancy
Question
Hello, Rabbi. I have two questions and would appreciate an answer.
1. I found two sources stating that it is not recommended for a pregnant woman to eat raw garlic and onions.
Source 1 - in Sefer HaMiddos of the Rebbe of Breslov: "Pregnant and nursing women should not eat garlic and onions."
Source 2 - from an article on pregnancy and childbirth in Judaism that relies on sources: "There is also a warning against drinking raw, uncooked wine, which may cause miscarriage (from Niddah 24), and likewise radish, garlic, onion (from Shivlei Emunah, Netiv HaShem), and turmeric (from Derech HaChaim 34)." I wanted to ask whether it is known what the reason is, according to these sources, that one may not eat these during pregnancy.
I heard a superstition that a pregnant woman should not eat garlic, otherwise the child may come out ugly. Is that somehow connected to these sources, or is it something taken out of context or an addition? Should these sources be relied upon and respected as one would respect what is written, for example, in Shulchan Aruch?
2. In another article I read, which took its sources from tractate Ketubot, it says: "There is also a connection between the type of food and negative traits in children who will be born. Eating mustard causes boys to be gluttonous, sorrel causes boys to be tearful, fish brine causes boys to squint, earth causes boys to be ugly, drinking beer causes boys to be dark, eggs cause large eyes, coriander causes boys to be fat." The question is how should one regard what is written? Is tractate Ketubot a source that should be respected and followed, or is this more in the realm of custom? I ask because it really sounds like superstitions.
Thank you very much!
Answer
To the questioner,
Sorry for the delay in replying.
I have not seen this in Sefer HaMiddos, but perhaps the Rebbe of Breslov based himself on the words of Rashi (Numbers chapter 11, verse 5): "The cucumbers - Rabbi Shimon said: Why does the manna change to every food except these? Because they are hard on nursing women. One says to a woman: Do not eat garlic and onions because of the baby."
As far as I saw in the Gemara in Niddah, it is not stated explicitly that a woman should not drink wine because of pregnancy, rather that she should not drink wine in an excessive manner.
Likewise, in the book Shivlei Emunah I did not see that it says anything other than not to eat spicy foods [but garlic, onions, or radish are not mentioned there explicitly] - and the reason given there is that they cause a reduction of blood (not at the time of conception), and the fetus needs blood. From his words it is understood that this result of an excessive reduction in blood may perhaps cause harm, but in an amount that causes only a small reduction in blood (not at the time of conception), it would not apparently cause actual harm to the fetus. It seems that this is only a general warning, meaning that the reader should be attentive to the matter.
The great rule is that each source needs to be checked on its own and clarified properly; one should not rely on articles or hearsay and assume that this is certainly also written in the source that was quoted.
Therefore, of course, one should observe everything brought in Ketubot - all of whose words were written by the amoraim, of blessed memory, in divine inspiration, as is known. But in the Gemara in Ketubot, not everything written by the author of the article is mentioned - only positive things to do are mentioned there; and the meaning of the Gemara there is to inform us that a woman eating certain foods during pregnancy can have a positive effect on the child.
Here is what is stated in the Gemara: (Chavruta, Ketubot 61a):
"Healthy.
If she ate eggs, she will have children with large eyes, and this is יפה.
If she ate fish, she will have children who are charming.
If she ate celery, she will have children of fine appearance.
If she ate coriander, she will have children with flesh.
If she ate an etrog, she will have children with fragrance."
Therefore, in practice, one must always check the source of the matter. If it is found that Chazal instructed us explicitly to follow a certain practice, then it is clear that this has nothing to do with superstition, but rather it is a practical matter that they tested. And if these are not the words of Chazal, but only assumptions added by an interpreter, one must distinguish in the original source whether that was indeed the intention of our Sages, of blessed memory.
With blessings,
Rabbi Nachum
