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Moshe and Aharon instruct the people about the animals permitted for human consumption. Such animals must have a split hoof and a digestive system that includes the chewing of the cud. Animals that display only one of these characteristics are not kosher. For example, the camel has a split hoof but does not chew its cud and is therefore not kosher.
Mammals are kosher animals. They suckle their offspring, live on land and have the characteristics both of a בהמה (domesticated animal) and a חיה (independent animal). Depending on the context, each of these terms can refer to a specific category or the entire animal world. The preceding verse, for example, juxtaposes the two words in a manner indicating that, for the specific purpose of food consumption, there is no difference between the kosher חיה and the kosher בהמה.
The word בהמה is from the root ב-ה-ם "to subordinate to another". A domesticated animal is subordinated to its owner. The word חיה is from the root ח-י-ה "to live independently".
What are the two identifying traits of a kosher animal? The first is the digestive process of מעלה גרה (regurgitate food). However this phrase does not completely describe the digestive process required to make an animal kosher. That process consists of several stages: 1) grinding the ingested food between a toothless upper jaw and the lower incisors, 2) passing the ground food into the paunch where it is softened and then passed into the second stomach, 3) Forming the food into balls and returning it to the mouth (מעלה גרה) to be properly chewed, 4) passing the food to the third stomach and then into the rennet bag to be digested.
The word מעלה is from the root ע-ל-ה "to rise up". Its causative form means "to bring up". The word גרה is from the root ג-ר-ר "to swirl around". In this verse it connotes a "grinding" in a circular motion.
The second identifying trait is מפרסת פרסה שסועה (cover the split hoof). The animal must have hoofs that are completely split and covered by a horn-type epidermis.
The words מפרסת פרסה are from the root פ-ר-ס "to cover". The word שסועה is from the root ש-ס-ע "to split".
The Torah then lists several animals that appear to have both identifying traits but in reality have only one of them. These include the camel (גמל), the rabbit (שפן), the hare (ארנבת) and the pig (חזיר).
The word גמל is from the root ג-מ-ל "to develop completely". The camel requires little nourishment. The word ארנבת is from the root א-נ-ב "to spring out". The word שפן is from the root ש-ו-ף "to emerge". The word חזיר is from the root ח-ז-ר "to hold back development".
The underlying purpose of the Torah’s dietary laws is not the promotion of good health, as is popularly believed. The reason for the prohibition of eating non-kosher animals is clearly stated in the final phrase of the verse: טמא הוא לכם (it is impure for you).
The word טמא is from the root ט-מ-א "to contaminate".
These laws serve as another example of the requirements mandated by God for maintaining the state of קדושה (moral holiness) that is required of every Jew. The טומאה of non-kosher food is equated with that of טומאת מגע (contact with impurity) that applies in the Mikdash. Both symbolically express the imperative of maintaining holiness of thought and deed.
The word קדושה is from the root ק-ד-ש "to prepare for a task and to dedicate all resources to its accomplishment". The word מגע is from the root נ-ג-ע "to touch improperly".
The Torah first mentions refraining from eating non-kosher meat in Parashat Mishpatim, which sets down the basic norms for Jewish society. The Jews are admonished to pursue not only their physical needs, but how to become a גוי קדוש (holy nation).
The word גוי is from the root ג-ו-ה "to concentrate disparate elements". A nation is made up of many different groups.
Further evidence that the dietary rules are not health-related is that they apply only to Jews. The final verse ends with the word לכם (to you). If the non-kosher animals were harmful to the human body, the rules should govern all humans, not only Jews. In the realm of morality, on the other hand, it is specifically the Jew who must constantly seek to elevate his moral status to reach the level of קדושה. One of the ways of achieving this moral elevation is by avoiding impurity both in the מקדש and in the food that one eats.
Copyright © 2014, Matityahu Clark. All Rights Reserved. This is an excerpt from the forthcoming Hirsch At Your Table, a collection of brief divrei torah based on R. Samson Raphael Hirsch’s Torah Commentary.
Harav Avraham Yitzchak Hacohen Kook Weren't Rav Kook's Positions Unique Among Rabbis?
Translated by Hillel Fendel
Rabbis in Midrash
Lessons
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Kuzari -Rabbi Ari Shvat Kuzari class 5- "Proofs of G-d"
This may be the most important class of the entire book, where we finally get to the Jewish proof of the existence of G-d and truth of the Torah. We should follow His own direction where He tells us how to get to Him: through the Nation of Israel: Jewish history, Jewish prophets (and today, prophecies fulfilled), and national reward & punishment towards Am Yisrael.
Ein Aya One Humanity, One Creator, One Jerusalem
Rav Kook innovatively and beautifully explains this aggadeta where our sages say that after Jerusalem was destroyed her cinnamon fragrance is only found locked in a particular kingdom's treasury.
Shlach Lecha "Why So Many Don't Make Aliya?" - Parshat Shlach
This short article deals with the weird phenomena that every single time Am Yisrael is meant to enter the Land of Israel, throughout the Tanach, 2nd Temple and until today, they "chicken out" and look for excuses. What's the problem with this mitzvah that proves so challenging. The article, based on sources, suggests that the difficulties of Eretz Yisrael is precisely her secret and beauty!
Kuzari -Rabbi Ari Shvat Kuzari class 4
The class deals with Islam and how the Muslim tries convincing the King of the Khazars, and why he was also rejected.
Beha'alotcha JEWISH STATE= GUIDE TO G-DLINESS & SELFLESSNESS
A Jewish State not only is a good idea, but educates us towards selflessness, altruism and G-dliness in our daily lives.
Ein Aya In Zion Even the Smoke of the Bark is Sweet
Just as Jewish nationalism is different from others, so too our capitol of Jerusalem is totally different than other national capitols. Rav Kook beautifully explains the passage in the Talmud that the trees of Yerushalayim were cinnamon trees.
Kuzari -Rabbi Ari Shvat Kuzari class 3
The second speaker invited to convince the Khazar King is the Christian, who presents their beliefs. Even before the questions of the King, "between the lines", the author R. Yehuda HaLevi already begins disproving them.
Ein Aya "Intimacy: Love, Life & Giving or Egocentric Taking & Expiration"
Today, many confuse between intimacy in marriage, based on love, giving and life which are diametrically opposed to empty "sex", pornography and prostitution which destroyed the Beit HaMikdash. The practical importance of clarifying this topic in today's western society is obvious, especially for young adults.
