STAM
TORAH
PARSHAS
SHMINI 5777
“PERILOUS PURITY”
A non-religious Jew once approached the
Telshe Rosh Yeshiva, Rabbi Mottel Katz zt’l and asked him, “How do you explain
all of the religious Jews who lie and cheat on their income taxes?” Rabbi Katz
replied, “I have a similar question about all those religious Jews who eat on
Yom Kippur, drive on Shabbos, and don’t eat only Kosher.” The non-religious man
was perplexed, “But those people are not religious?” Rabbi Katz nodded, “And neither
are the ones that you mentioned!”
The Torah details the laws of kosher and
non-kosher animals, birds, and fish, noting that adherence to these laws helps
strengthen the innate holiness within every Jew.
In order for an animal to be kosher for
consumption, it must be a ruminant (cud-chewing) and have split-hooves. Any
animal that does not possess both of those traits may not be eaten.
“But this is what you shall not eat from
among those that bring up their cud or that have split hooves: the camel,
because it brings up its cud, but its hoof is not split - it is unclean to you;
and the hyrax for it brings up its cud, but its hoof is not split it is unclean
to you; and the hare for it brings up its cud, but its hoof is not split, it is
unclean to you; and the pig, for its hoof is split and its hoof is completely
separated, but it does not chew its cud – it is unclean to you” (11:4-7).
The vernacular of the verses seems
enigmatic. If the Torah wants to delineate why certain animals are not
kosher why does it first list the manner in which those animals meet the
criteria that would render it kosher? In other words, if the Torah wants to
emphasize that the camel, hyrax, and hare are not kosher because their hooves
are not split, why first mention that they chew their cud? And if the Torah
wants to emphasize that the pig is not kosher because it does not chew its cud,
why first mention that it has split hooves?
The Kli Yakar explains that in mentioning
the ‘kosher components’ of the animal before listing their ‘non-kosher
components’ the Torah is emphasizing a very poignant lesson. The fact that
these animals meet certain kosher criteria is not a positive thing but rather is
a further deficiency in the purity of those animals.
Eisav is compared to a pig. A pig is wont
to stick out its hooves as if to promulgate the fact that it is a kosher
animal. The fact that it fails to chew its cud is far less apparent. In that
sense the pig is the perfect representation of Eisav who seeks to obscure his
enmity towards Yaakov and his descendants. The fact that Eisav shows an
external front of love and fraternity does not mitigate his wickedness, but
rather increases it. Because of his chicanery and deviousness Eisav is a far
more dangerous enemy than one who does not conceal his nefarious intent.
In a similar vein the Torah warns us that
the camel, hyrax, and hare are not ‘less impure’ because they possess one of
the criteria that would render it kosher. Rather, the fact that it seems to be
partially kosher causes those animals to be ‘more impure’.
The Kli Yakar continues that the Medrash
notes that the four not-kosher animals mentioned are symbolic of the four major
exiles. “The camel refers to Babylonia … the
hyrax refers to Persia Greece Edom
The reason why these specific animals
represent those bitter exiles is because each of those nations contained traits
that were alluring and tantalizing to the exiled Jew. That itself was/is the
greatest danger. The ‘signs of purity’ within the impure animal pose the
greatest threat to our spiritual well-being.
The message of the Kli Yakar is not merely
about the dangers we face externally, but perhaps even more so internally.
Human beings are by nature subject to weakness and frailty, which includes the
paradoxes and contradictions which we all live at times.
A wise man once quipped that human
character is like New York
We are even more badgered and befuddled by
those who unabashedly live such contradictions. A man who prays intensely but
cheats in business, one who gives generously to charity but is not careful with
the laws of kashrus, one who observes Shabbos meticulously but slanders and
maligns others freely, one who eats kosher but does not “speak” or “act”
kosher, one who acts respectfully and generously to all but is a tyrant within
his home, etc.
The Kli Yakar reveals to us the subtle
insight that the Torah is teaching us. External piety inextricably connected
with internal iniquity is the most dangerous level of impurity. Surely we must
be wary of the external danger we face in this regard, and we must undoubtedly
not allow our faith to be shaken by our pitiful brethren who live in such a
sorry manner[2].
But the greatest lesson is regarding ourselves. We must ensure that our own
actions are as pure as possible.
The parsha concludes with G-d’s message
that G-d redeemed us from Egyptian bondage so that we can become holy through
adherence to His laws[3].
The laws of holy eating remind us that in every facet of our behavior we have a
responsibility to sanctity the Name of G-d, His holy People, and His holy
Torah.
“But this is what you shall not eat”
“And the pig refers to Edom
Rabbi Dani Staum, LMSW
Rabbi, Kehillat New Hempstead
Rebbe/Guidance Counselor – ASHAR
Principal – Ohr Naftoli- New Windsor
[1] Egyptian
exile is not considered one of the four exiles because it essentially was
before the Jews became a nation. It is also viewed as the prototype of all the
future exiles and therefore remains in a class of its own.
[2] My Rebbe,
Rabbi Berel Wein shlita, would always remind us not to confuse Jews with
Judaism.
[3] See 11:45,
and Rashi
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