In this wee’s reading we find the definition of animals that can be eaten by Jews and those that can’t. The land animals have to have split hoofs and chew the cud. What does it represent in our service to G-d?
(Noahides are not commanded to eat Kosher. Noahides have the commandment not to eat from a limb of a living animal.)
One of the subjects of this week’s Torah reading focuses on which animals are considered kosher and can be consumed, and which cannot. These animals are categorized into land animals, water animals, and air animals, each with specific signs that indicate whether they are permissible to eat. The Torah is not just a storybook; it is a teaching (“Torah” means teaching) that provides lessons for our daily life and our service to G-d. Eating, in this context, has a deeper meaning beyond just sustaining the body and uniting the soul with the body. Spiritually, eating means elevating the food into holiness by using the strength we gain from it to serve G-d. This act of serving G-d elevates the food.
Our sages teach that there are four types of creations in the world: inanimate objects like minerals, plants, animals, and human beings. The human being is not merely a higher form of animal but a completely different kind of creation. Each of these categories can attain an “infinite elevation” by being included in the next higher level. For example, when a plant absorbs minerals, the mineral is elevated and becomes part of the plant. When an animal eats the plant, the plant is elevated to become part of the animal. When a human consumes an animal, the animal is elevated to become part of the human. The question then arises: how does a human being achieve this infinite elevation?
The answer lies in being “eaten” by G-d, metaphorically speaking, which means becoming part of the higher reality, part of G-d. When we connect to G-d, we achieve infinite growth beyond our natural limits. Without this connection, a person remains limited to their own human nature, with finite growth in knowledge, feelings, etc. But by being included in G-d, we can grow infinitely.
This process of connecting to G-d and achieving infinite elevation is what Judaism calls “Avodah,” which means work. It involves working on oneself to become worthy of being included in G-d. This is where the signs of kosher animals come into play. Just as there are signs that determine which animals can be eaten by humans, there are spiritual signs that determine whether a person is “kosher” to be included in G-d.
For land animals, these signs are split hooves and chewing the cud. Spiritually, these represent different ideas. Split hooves symbolize the ability to go beyond one’s nature—to work on both the aspects of life that come naturally and those that are difficult. True growth occurs when we go against our nature. For example, Abraham, our patriarch, was naturally kind and performed acts of kindness. However, when G-d commanded him to sacrifice his son Isaac, which was against his nature of kindness, Abraham was willing to do it. This act showed his true fear and reverence for G-d, as it went beyond his natural inclinations.
Similarly, each of us has a nature that makes certain commandments easy to follow and others more challenging. Real growth happens when we go beyond our nature and do what is difficult for us, not just what comes easily. This is the idea behind split hooves—learning to go beyond oneself.
Chewing the cud represents the need to think, rethink, and continually reflect on which qualities and attributes within ourselves need work. It’s not enough to act according to our nature; we must strive to go beyond it. This effort will allow us to be metaphorically “eaten” by the supernal Man, by G-d Himself, and to achieve that infinite elevation.
Parshat Talk from Rabbi Tuvia Serber
The above is a representation of the spoken text converted to written text.
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