Difference between revisions of "Purpose of the Laws of Kashrut/2"

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<p>All the animals that the Torah prohibited are unhealthy for the human body.</p>
 
<p>All the animals that the Torah prohibited are unhealthy for the human body.</p>
 
<mekorot><multilink><a href="RashbamVayikra11-3" data-aht="source">Rashbam</a><a href="RashbamVayikra11-3" data-aht="source">Vayikra 11:3</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="RambamMorehNevukhim348" data-aht="source">Rambam Moreh Nevukhim</a><a href="RambamMorehNevukhim348" data-aht="source">3 48</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="SeferHaChinukhCommandment73" data-aht="source">Sefer HaChinukh</a><a href="SeferHaChinukhCommandment73" data-aht="source">Sefer HaChinukh Commandment 73</a><a href="SeferHaChinukhCommandment148" data-aht="source">Sefer HaChinukh Commandment 148</a></multilink>,</mekorot>
 
<mekorot><multilink><a href="RashbamVayikra11-3" data-aht="source">Rashbam</a><a href="RashbamVayikra11-3" data-aht="source">Vayikra 11:3</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink>, <multilink><a href="RambamMorehNevukhim348" data-aht="source">Rambam Moreh Nevukhim</a><a href="RambamMorehNevukhim348" data-aht="source">3 48</a><a href="Rambam Moreh Nevukhim" data-aht="parshan">About Rambam Moreh Nevukhim</a></multilink>, <multilink><a href="SeferHaChinukhCommandment73" data-aht="source">Sefer HaChinukh</a><a href="SeferHaChinukhCommandment73" data-aht="source">Sefer HaChinukh Commandment 73</a><a href="SeferHaChinukhCommandment148" data-aht="source">Sefer HaChinukh Commandment 148</a></multilink>,</mekorot>
<point><b>Why these animals?</b> According to this approach these specific animals are unhealthy for the human body.&#160; In contrast, many commentators note that this does not match reality, where we see many non-Jews eating these foods with no consequences.&#160; In addition, Abarbanel notes that there are many other unhealthy foods which are not mentioned, and if the Torah's goal was to keep us healthy one would expect it to include a complete list.&#160; Sefer HaChinukh defends the position saying that we can trust Hashem who knows better than any scientist which foods are healthy and which not.</point>
+
<point><b>Why these animals?</b> According to this approach these specific animals are unhealthy for the human body.&#160; However, Abarbanel notes that there are many other unhealthy foods which are not mentioned, and if the Torah's goal was to keep us healthy one would expect it to include a complete list.<br/>
 +
<ul>
 +
<li>Predators and carnivores are prone to transfer diseases, as they are much less hygienic and live in waste products.</li>
 +
</ul></point>
 +
<point><b>Scientific support</b> – Many commentators note that this does not match reality, where we see many non-Jews eating these prohibited foods with no unfortunate consequences.<fn>Shadal notes that the camel's meat is very healthy.</fn>&#160; Sefer HaChinukh defends this position saying that we can trust Hashem who knows better than any scientist which foods are healthy and which not.</point>
 
<point><b>The signs</b> – Rambam explains that there is nothing intrinsic in the signs which provide a health benefit to the animal.&#160; The signs are only necessary so as to differentiate between the different animals.</point>
 
<point><b>The signs</b> – Rambam explains that there is nothing intrinsic in the signs which provide a health benefit to the animal.&#160; The signs are only necessary so as to differentiate between the different animals.</point>
<point><b>Context in Vayikra&#160;– laws of purity</b> – According to this position, it is not clear how these laws are connected to the laws of purity and impurity.&#160; However, it is possible that other laws of impurity are also realted to disease.&#160; See for example Ralbag on <a href="http://alhatorah.org/Tzara'at/2" data-aht="page">Tzara'at</a>.</point>
+
<point><b>Context in Vayikra&#160;– laws of purity</b> – According to this position, it is not clear how these laws are connected to the laws of purity and impurity.&#160; However, it is possible that other laws of impurity are also related to disease.&#160; See for example Ralbag on <a href="http://alhatorah.org/Tzara'at/2" data-aht="page">Tzara'at</a>.</point>
 
<point><b>Context in Devarim – laws of idolatry</b></point>
 
<point><b>Context in Devarim – laws of idolatry</b></point>
 
<point><b>Why is the purpose not stated?</b> Sefer HaChinukh claims that had the reason been given individuals would think they know better and decide for themselves what is healthy and what not.&#160; R. D"Z Hoffmann in contrast argues that it would have been better to include the reason, because people tend to want to observe commandment which are beneficial to them.</point>
 
<point><b>Why is the purpose not stated?</b> Sefer HaChinukh claims that had the reason been given individuals would think they know better and decide for themselves what is healthy and what not.&#160; R. D"Z Hoffmann in contrast argues that it would have been better to include the reason, because people tend to want to observe commandment which are beneficial to them.</point>
 
<point><b>"וְלֹא תְטַמְּאוּ אֶת נַפְשֹׁתֵיכֶם"</b></point>
 
<point><b>"וְלֹא תְטַמְּאוּ אֶת נַפְשֹׁתֵיכֶם"</b></point>
<point><b>"וִהְיִיתֶם קְדֹשִׁים"</b> – The reasoning given in the Torah does not correspond to this approach's understanding.&#160; Presumably they would suggest these verses as being the general aim of many commandment and not specifically Kashrut.</point>
+
<point><b>"וִהְיִיתֶם קְדֹשִׁים"</b> – The reasoning given in the Torah does not correspond to this approach's understanding.&#160; Presumably they would suggest these verses as being the general aim of many commandments and not specifically Kashrut.</point>
 
<point><b>Prohibition of נבילה and טריפה</b> – The Rambam explicitly writes that the same reasoning applies by the נבילה and טריפה which are hard to digest.&#160; Sefer HaChinukh notes that the fact the animal became a טריפה proves the animal is sick.</point>
 
<point><b>Prohibition of נבילה and טריפה</b> – The Rambam explicitly writes that the same reasoning applies by the נבילה and טריפה which are hard to digest.&#160; Sefer HaChinukh notes that the fact the animal became a טריפה proves the animal is sick.</point>
 
</category>
 
</category>
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</ul></point>
 
</ul></point>
 
<point><b>Eating meat</b></point>
 
<point><b>Eating meat</b></point>
 +
<point><b>"וְלֹא תְטַמְּאוּ אֶת נַפְשֹׁתֵיכֶם"</b> – The large number of commandments are the only way for a person to overcome his desires and control his spirit.</point>
 
</opinion>
 
</opinion>
 
<opinion>Perfecting Personality
 
<opinion>Perfecting Personality
 +
<p>The laws of Kashrut are to elevate the soul, as eating disgusting foods lowers the man to the level of the animal.</p>
 
<mekorot><multilink><a href="RambanVayikra11-13" data-aht="source">Ramban</a><a href="RambanVayikra11-13" data-aht="source">Vayikra 11:13</a><a href="RambanDevarim14-3" data-aht="source">Devarim 14:3</a><a href="RambanDevarim14-21" data-aht="source">Devarim 14:21</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="SeferHaChinukhCommandment73" data-aht="source">Sefer HaChinukh</a><a href="SeferHaChinukhCommandment73" data-aht="source">Sefer HaChinukh Commandment 73</a><a href="SeferHaChinukhCommandment148" data-aht="source">Sefer HaChinukh Commandment 148</a></multilink>, <multilink><a href="AkeidatYitzchakTorah60" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakTorah60" data-aht="source">Torah 60</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, <multilink><a href="AbarbanelVayikra11-1" data-aht="source">Abarbanel</a><a href="AbarbanelVayikra11Question8" data-aht="source">Vayikra 11, Question 8</a><a href="AbarbanelVayikra11-1" data-aht="source">Vayikra 11:1</a><a href="AbarbanelVayikra11-13" data-aht="source">Vayikra 11:13</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoVayikra11-2-46" data-aht="source">Seforno</a><a href="SefornoVayikra11-2-46" data-aht="source">Vayikra 11:2-46</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>,<fn>Seforno relates the laws to the sin of the Golden Calf, and suggests they were only needed to perfect the people after they sinned.</fn> <multilink><a href="ShadalVayikra11-143" data-aht="source">Shadal</a><a href="ShadalVayikra11-143" data-aht="source">Vayikra 11:1,43</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>,</mekorot>
 
<mekorot><multilink><a href="RambanVayikra11-13" data-aht="source">Ramban</a><a href="RambanVayikra11-13" data-aht="source">Vayikra 11:13</a><a href="RambanDevarim14-3" data-aht="source">Devarim 14:3</a><a href="RambanDevarim14-21" data-aht="source">Devarim 14:21</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink>, <multilink><a href="SeferHaChinukhCommandment73" data-aht="source">Sefer HaChinukh</a><a href="SeferHaChinukhCommandment73" data-aht="source">Sefer HaChinukh Commandment 73</a><a href="SeferHaChinukhCommandment148" data-aht="source">Sefer HaChinukh Commandment 148</a></multilink>, <multilink><a href="AkeidatYitzchakTorah60" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakTorah60" data-aht="source">Torah 60</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink>, <multilink><a href="AbarbanelVayikra11-1" data-aht="source">Abarbanel</a><a href="AbarbanelVayikra11Question8" data-aht="source">Vayikra 11, Question 8</a><a href="AbarbanelVayikra11-1" data-aht="source">Vayikra 11:1</a><a href="AbarbanelVayikra11-13" data-aht="source">Vayikra 11:13</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoVayikra11-2-46" data-aht="source">Seforno</a><a href="SefornoVayikra11-2-46" data-aht="source">Vayikra 11:2-46</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink>,<fn>Seforno relates the laws to the sin of the Golden Calf, and suggests they were only needed to perfect the people after they sinned.</fn> <multilink><a href="ShadalVayikra11-143" data-aht="source">Shadal</a><a href="ShadalVayikra11-143" data-aht="source">Vayikra 11:1,43</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>,</mekorot>
<point><b>Why these animals?</b> The animals which are prohibited are cruel animals and own traits that Hashem didn't want humans to learn.</point>
+
<point><b>Why these animals?</b> A person becomes what they eat, and therefore Hashem only permitted animals which have a good nature, and prohibited animals which own traits that Hashem didn't want humans to learn.<br/>
 +
<ul>
 +
<li>Beasts – Abarbanel<fn>See also several modern scholars such as L. Landau, Olam HaTanakh Devarim (Tel Aviv, 1994): 124, and R"E Samet's analysis, <a href="http://www.etzion.org.il/he/%D7%A4%D7%A8%D7%A9%D7%AA-%D7%A9%D7%9E%D7%99%D7%A0%D7%99-%D7%91%D7%99%D7%9F-%D7%94%D7%97%D7%99%D7%94-%D7%94%D7%A0%D7%90%D7%9B%D7%9C%D7%AA-%D7%95%D7%91%D7%99%D7%9F-%D7%94%D7%97%D7%99%D7%94-%D7%90%D7%A9%D7%A8-%D7%9C%D7%90-%D7%AA%D6%B5%D7%90%D7%9B%D7%9C">"פרשת שמיני – בין החיה הנאכלת ובין החיה אשר לא תֵאכל"</a>.</fn> maintains that the animals which chew their cud and have a split hove are all herbivores,<fn>Abarbanel notes that even though pigs, camels, and rabbits are herbivores (though pigs are omnivores), they have a bad nature, and Hashem chose the animals which will elevate the soul.</fn> and therefore those animals are not as cruel as the carnivores who are predators.&#160; One who eats a beast of prey will turn into a beast of prey, and Hashem wants us to avoid such a lifestyle.</li>
 +
<li>Birds&#160;– The majority of the prohibited birds are birds of prey.</li>
 +
</ul></point>
 +
<point><b>The signs</b><ul>
 +
<li>"מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע" – Herbivores don't have nails like carnivores, rather they have a split hove to enable them to run to far distances in order to collect enough food.</li>
 +
<li>"מַעֲלַת גֵּרָה" – Herbivores do not have canine and grinding teeth, and therefore they can't eat bones rather only plants.&#160; However, plants are not easy to digest and they need to chew multiple times through their multiple stomachs in order to digest them.</li>
 +
<li>"סְנַפִּיר וְקַשְׂקֶשֶׂת" –</li>
 +
</ul></point>
 +
<point><b>"וִהְיִיתֶם קְדֹשִׁים"</b> – Seforno asserts that by adhering to these laws the nation will become as close as possible to Hashem's holiness.</point>
 
</opinion>
 
</opinion>
 +
</category>
 +
<category>Separation From the Nations
 +
<p>The purpose of the laws is for Israel to have different dietary needs than the rest of the world.</p>
 +
<mekorot><multilink><a href="HaMishtadelVayikra11-1" data-aht="source">Shadal</a><a href="HaMishtadelVayikra11-1" data-aht="source">HaMishtadel Vayikra 11:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>,<fn>Shadal notes that this only explains the need for the laws under specific circumstances, and that when the whole world will believe in Hashem, their will be no purpose for such laws. Therefore in addition Shadal writes that purpose of the laws are to teach man his limits, and serve as a constant reminder of Hashem who commanded these laws.</fn></mekorot>
 +
<point><b>Ancient Near Eastern parallels</b> – Shadal maintains that the same way the priests of other nations are isolated and have their own laws and prohibitions, so too every person in Israel is different from the nations.</point>
 +
<point><b>Context in Devarim – laws of idolatry</b> – This understanding fits with the context of the laws in Devarim, laws of idolatry, and where it is emphasized that we are a holy nation whom Hashem chose.</point>
 
</category>
 
</category>
 
</approaches>
 
</approaches>
 
</page>
 
</page>
 
</aht-xml>
 
</aht-xml>

Version as of 02:18, 22 April 2018

Purpose of the Laws of Kashrut

Exegetical Approaches

This topic has not yet undergone editorial review

Health Benefit

All the animals that the Torah prohibited are unhealthy for the human body.

Why these animals? According to this approach these specific animals are unhealthy for the human body.  However, Abarbanel notes that there are many other unhealthy foods which are not mentioned, and if the Torah's goal was to keep us healthy one would expect it to include a complete list.
  • Predators and carnivores are prone to transfer diseases, as they are much less hygienic and live in waste products.
Scientific support – Many commentators note that this does not match reality, where we see many non-Jews eating these prohibited foods with no unfortunate consequences.1  Sefer HaChinukh defends this position saying that we can trust Hashem who knows better than any scientist which foods are healthy and which not.
The signs – Rambam explains that there is nothing intrinsic in the signs which provide a health benefit to the animal.  The signs are only necessary so as to differentiate between the different animals.
Context in Vayikra – laws of purity – According to this position, it is not clear how these laws are connected to the laws of purity and impurity.  However, it is possible that other laws of impurity are also related to disease.  See for example Ralbag on Tzara'at.
Context in Devarim – laws of idolatry
Why is the purpose not stated? Sefer HaChinukh claims that had the reason been given individuals would think they know better and decide for themselves what is healthy and what not.  R. D"Z Hoffmann in contrast argues that it would have been better to include the reason, because people tend to want to observe commandment which are beneficial to them.
"וְלֹא תְטַמְּאוּ אֶת נַפְשֹׁתֵיכֶם"
"וִהְיִיתֶם קְדֹשִׁים" – The reasoning given in the Torah does not correspond to this approach's understanding.  Presumably they would suggest these verses as being the general aim of many commandments and not specifically Kashrut.
Prohibition of נבילה and טריפה – The Rambam explicitly writes that the same reasoning applies by the נבילה and טריפה which are hard to digest.  Sefer HaChinukh notes that the fact the animal became a טריפה proves the animal is sick.

Spiritual Benefit

Learning Limits

The purpose of the commandment was to limit us in the number of animals we can eat, in order to train us in controlling our desires.

Why these animals?
  • Philo notes that the swine is admitted to be the nicest of all meats, and the fish with no scales are the most delicate of fish, suggesting that Hashem chose to prohibit the most desired of animals.
  • In contrast, Akeidat Yitzchak seems to suggest that there is no meaning to the specific animals which were chosen to be prohibited for eating.
Eating meat
"וְלֹא תְטַמְּאוּ אֶת נַפְשֹׁתֵיכֶם" – The large number of commandments are the only way for a person to overcome his desires and control his spirit.

Perfecting Personality

The laws of Kashrut are to elevate the soul, as eating disgusting foods lowers the man to the level of the animal.

Why these animals? A person becomes what they eat, and therefore Hashem only permitted animals which have a good nature, and prohibited animals which own traits that Hashem didn't want humans to learn.
  • Beasts – Abarbanel3 maintains that the animals which chew their cud and have a split hove are all herbivores,4 and therefore those animals are not as cruel as the carnivores who are predators.  One who eats a beast of prey will turn into a beast of prey, and Hashem wants us to avoid such a lifestyle.
  • Birds – The majority of the prohibited birds are birds of prey.
The signs
  • "מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע" – Herbivores don't have nails like carnivores, rather they have a split hove to enable them to run to far distances in order to collect enough food.
  • "מַעֲלַת גֵּרָה" – Herbivores do not have canine and grinding teeth, and therefore they can't eat bones rather only plants.  However, plants are not easy to digest and they need to chew multiple times through their multiple stomachs in order to digest them.
  • "סְנַפִּיר וְקַשְׂקֶשֶׂת" –
"וִהְיִיתֶם קְדֹשִׁים" – Seforno asserts that by adhering to these laws the nation will become as close as possible to Hashem's holiness.

Separation From the Nations

The purpose of the laws is for Israel to have different dietary needs than the rest of the world.

Ancient Near Eastern parallels – Shadal maintains that the same way the priests of other nations are isolated and have their own laws and prohibitions, so too every person in Israel is different from the nations.
Context in Devarim – laws of idolatry – This understanding fits with the context of the laws in Devarim, laws of idolatry, and where it is emphasized that we are a holy nation whom Hashem chose.