In the section of
Shemini, the Torah provides two signs by which we can recognize kosher animals, animals that may be eaten: they chew their cud and have split hooves.
[346]
The question has been posed[347] whether chewing the cud and possessing cleft hooves actually make the animal kosher, or whether an inherently kosher animal will inevitably possess these two distinguishing characteristics.
As the Torah states that certain animals are forbidden "because it chews the cud but its hoof is not divided...," "because its hoof is divided .. but it does not chew the cud,"[348] it would seem that chewing the cud and possessing cleft hooves actually makes the animal kosher, rather than simply serving as a sign of the animal's fitness to be eaten.
What is the connection between the characteristics of "chewing the cud and having split hooves" and an animal's kosher status?
One of the reasons[349] for keeping kosher is that whatever a person eats becomes an integral part of the person himself. Torah prohibits forbidden foods in order to prevent the individual from assimilating the evil characteristics of those foods.
This principle applies also to the concept of "chewing the cud and having split hooves" as making the animal a kosher animal.
If there is a prohibition against eating animals that do not possess these signs in order to preclude assimilating their characteristics, it follows that the proper conduct for man should be one that embraces the concept of "a split hoof" and "chewing the cud."
How does the concept of "a split hoof" and "chewing the cud," possibly apply to man?
In animals as well, there is an obvious difference between its head and its leg, for even with regard to an animal only its legs are close to the ground and earth, while its head is higher up.
In the spiritual counterpart within man, the "animal" within him relates to the "animal" in the heart of man, i.e., the "animal soul." Only the "legs" of the animal soul, that is, only its faculties of action should be involved -- when necessary -- with material reality and "earthly things,' but not its superior qualities, its "head."[350]
-- This brings to mind the following tale: There was a certain chassid who immersed himself in the galoshes business. The Rebbe Rashab said to him: "I have seen feet in galoshes; but a head in galoshes..?" --
Moreover, even with regard to the feet there must be a hoof between the feet and the earth, there must be an interposition between the feet and worldliness. Furthermore, the hoof itself is to be completely split. This means that even one's earthly matters should be illumined with sanctity and holiness. Thus the statement in Tanya[351] that even mundane and earthly matters do not separate a Jew from G-d's true unity.
The hoof must therefore be entirely cleft, from the top to the very bottom, allowing sanctity to permeate through and through. Only then will the animal be truly kosher. That is to say, only then can the animal in man -- the physical reality that is part and parcel of our physical lives -- be a pure and kosher animal.
There is yet another aspect to "split hooves." The hoof is divided into two, to indicate that our walking on this earth, i.e., our mundane involvements, must include the two principles of "the right hand draws near, and the left hand thrusts away."
There are those who use exclusively the principle of "the right hand draws near." In order to bring Jews closer to Torah, they say, we must be extremely flexible in Torah matters, and even adapt the Torah, Heaven forbid, to contemporary trends.
To be sure, one must indeed bring all Jews closer to Torah. Thus the statement in the Mishnah,[352] "love the creatures -- even those who are classified as mere 'creatures' -- and bring them close to the Torah." Note, however, that the Mishnah states "bring them close to the Torah," as opposed dragging down the Torah and reforming it to suit the disposition of the "creatures."
Moreover, the fact is that changing the Torah will not bring Jews closer to it; on the contrary, those who do so inevitably get so caught up in the changes that eventually it moves them farther and farther away from Torah.
How fitting the parable of the Previous Rebbe: When a person is lost in a forest among ferocious beasts, he obviously did not just step out of his home and enter the thick of the forest. Rather, he set off on the royal Divine highway, but veered just one hair's breadth from this Kingly road. Then he veered just a wee bit more, and so on, until he suddenly finds himself lost in the depths of the forest, surrounded by ferocious beasts.
The sign of a cleft hoof by itself, however, is insufficient; there must also be the sign of "chewing the cud":
One must very carefully "chew over" every mundane activity that one intends to undertake. I.e., one must clarify and determine, again and again, whether a corporeal activity needs to be done at all, and if so, the most proper manner of doing it. Only then will the "animal" assuredly be a "kosher animal."
Based on Likkutei Sichos, Vol. I, pp. 222-226.
Notes:
- (Back to text) Vayikra 11:3.
- (Back to text) Tzafnas Paneiach on Rambam, Hilchos Ma'achalos Assuros, ch. 1.
- (Back to text) Vayikra ibid., verses 4-7.
- (Back to text) See Ramban on Vayikra 11:12, et al. See also Shulchan Aruch, Yoreh Dei'ah, conclusion of ch. 81.
- (Back to text) See also Likkutei Sichos, Vol. I, p. 61ff., p. 189ff.
- (Back to text) Iggeres HaKodesh, Epistle IX.
- (Back to text) Avos 1:12.
Tzav