Updated March 6, 2017
We all love bee honey. No Rosh Hashanah meal would be complete without it. Yet, in this week’s Torah portion of Shemini, we find ourselves with a conundrum that has puzzled many rabbinic minds since the days of Late Antiquity. I am referring to the verse in Leviticus, “But all other winged insects that have four feet are detestable to you” (Lev. 11:23). Maimonides explains, “Honey made from bees and hornets is permitted. The reason is that the bees do not actually make the honey from their bodies. Rather, the bees bring the nectar into their bodies, and then it is collected into their mouths from herbs, which they regurgitate into their hive. The purpose of this enables them to provide themselves with food during the rainy season.”
A klatz kashe in Yiddish is an obvious question that any fool can ask, “But all other winged insects that have four feet are detestable to you” You might counter: Bees have six feet and not four! Actually, bees use its two front arms for gathering pollen, and its four back legs for walking.
The Talmud in BT Bechorot 7a-b discusses an intriguing question: Can something pure come from an impure source? Or, do we say that whatever comes from an impure source, remains ceremonially impure? On the subject of bee-honey, Rashi offers a different exposition from Maimonides; according to him, “The bees bring into their bodies—they eat from the flowers of the tree, and from this they make honey in their intestines.” Scientifically speaking—Rashi’s exposition comes a bit closer to a modern scientific explanation. Perhaps Maimonides might consider Rashi’s exposition as an example of a permitted substance coming out of an unclean source, which the Sages ruled remains “unclean.” However, the science does not really support Maimonides’ explanation. However, according to Livescience.com:
- Nectar is a sugary liquid that derives from flowers using a bee’s long, tube-shaped tongue and stored in its “crop.” While sloshing around in the crop, the nectar mixes with enzymes that transform its chemical composition and pH, making it more suitable for long-term storage. Once in the comb, nectar is still a viscous liquid — nothing like the thick honey you use at the breakfast table. To get all that extra water out of their honey, bees set to work fanning the honeycomb with their wings in an effort to speed up the process of evaporation. When most of the water has evaporated from the honeycomb, the bee seals the comb with a secretion of liquid from its abdomen, which eventually hardens into beeswax. Away from air and water, honey can be stored indefinitely, providing bees with the perfect food source for cold winter months. 
Ultimately, R. Sheishet in the Talmud differs from the view and follows R. Yaakov’s opinion that theoretically, were it not for explicit biblical passages permitting honey, bee honey too would have been prohibited as being the product from an unclean source. The passage he is alluding to is from the story of Samson (Judg. 14:6-9; and his famous riddle regarding bee honey to the Philistines. R. Sheishet evidently felt ambivalent about his colleagues’ explanation as to how honey is produced and felt that given their lack of knowledge on this matter, he could find stronger footing in citing a biblical verse to prove his point.
There is an intriguing interpretation found in Philo of Alexandria, who explains on Leviticus 2:11: “Moreover, it also ordains that every sacrifice shall be offered up without any leaven or honey, not thinking it fit that either of these things should be brought to the altar. The honey, perhaps, because the bee which collects it is not a clean animal, inasmuch as it derives its birth, as the story goes, from the putrefaction and corruption of dead oxen, just as wasps spring from the bodies of horses.” Was Philo thinking of the story regarding Samson, which describes what he discovered after he ripped the lion in half, “… he turned aside to look at the remains of the lion, and there was a swarm of bees in the lion’s carcass, and honey” (Judg. 14:8)? Still Philo’s interpretation offers a theoretical novelty—that is if one assumes the verse is speaking about bee honey. Although its food is edible for human consumption as seen in the Tanakh, it is considered unworthy for the altar because of its unclean status. This position has no parallel in rabbinical literature. 
Among modern scholars, there is a fairly wide consensus that much of the honey referred to in the Bible was not bee honey at all, but is really a sweet syrup that is produced from the fruit of figs, grapes, carobs, and dates. Both kinds are still made in the East and are called dibis (honey) by the Arabs. Hence, the famous expression, “a land flowing with milk and honey” may not be referring to bee honey, but rather to a land blessed with ample fruit.
However, among modern scholars, there is a fairly wide consensus that much of the honey referred to in the Bible was not bee honey at all, but is really a sweet syrup that is produced from the fruit of figs, grapes, carobs, and dates. Both kinds are still made in the East and are called dibis (honey) by the Arabs. Hence, the famous expression, “a land flowing with milk and honey” may not be referring to bee honey, but rather to a land blessed with ample fruit.
 Maggid Mishnah points out that Maimonides derives his view from a Talmudic discussion where he follows the opinion of the Baraitha namely, that hornet honey wasps are “clean: and permitted for consumption. However, R. Shashet and R. Yaakob differ and regard both of these products as forbidden. Among medieval rabbinic scholars, Ramban and the Rosh take a stringent position on this matter. R. Moshe Isserseles rejects their opinion given the scarcity of hornet honey, thus making it a moot point) See S.A. Y.D. 81:9.
 MT Hilchot Ma’achalot Assurot 3:3.
 For other references to bee honey in the Tanakh, see Ps. 19:11; Prov. 16:24.
 Spec. Laws 1:291-293.