Purpose of the Laws of Kashrut/2

Purpose of the Laws of Kashrut

Exegetical Approaches

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Health Benefit

The laws of Kashrut were instituted in order to protect the health of the members of the nation.

Sources:RashbamVayikra 11:3About R. Shemuel b. Meir, Rambam Moreh Nevukhim3 48About Rambam Moreh Nevukhim, RambanVayikra 11:13Devarim 14:3About R. Moshe b. Nachman #2, Sefer HaChinukhSefer HaChinukh Commandment 73Sefer HaChinukh Commandment 148,¹

Why these animals? According to this approach all the prohibited animals are unhealthy, while the permitted animals are not.  For example, Rashbam points to Bavli Shabbat 86b which states that non-Jews "דאכלין שקצים ורמשים חביל גופייהו".  Rambam further notes that pigs are particularly unhygienic² and if they were allowed to be eaten, they would be much more present in the community and market, introducing more filth (and with it, disease) into the area.

Validity of health benefit claims – Many commentators question the above claims:

• Akeidat Yitzchak³ argues that this position's claim is not supported by scientific reality, as we see many non-Jews eating the prohibited foods with no unfortunate consequences.⁴ 
• Abarbanel further notes that if the Torah's goal was to keep the nation healthy, one would expect it to include a complete list of unhealthy foods, yet there are many other foods which are detrimental to the body that are not mentioned.

Sefer HaChinukh defends this position, claiming that we can trust Hashem to know 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.  They are only necessary so as to differentiate between the different animals.

Context in Vayikra:  laws of purity – Rashbam asserts that the prohibited foods are referred to as "impure" because they are disgusting and harmful.  This might suggest that the other laws of impurity are also related to disease.  See, for example, Ralbag on Tzara'at.

Context in Devarim:  laws of idolatry – In Devarim, the laws of impure animals follow laws that relate to the abominations of other nations⁵ and the prohibition of idolatry/  If the directive is health-related it is difficult to see how two sets of laws are connected and why then appear together. This approach might suggest that actually the directives really are unrelated and no significance should be read into their juxtaposition.

Why is the purpose not stated? Sefer HaChinukh claims that had the health reasons been relayed, individuals would think they know better and decide for themselves what is healthy and what is not, rather than relying on Hashem's list.  R. D"Z Hoffmann argues that if this were the true reason, it would have been better to include it as people tend to want to observe commandment which are beneficial to them.⁶

"וִהְיִיתֶם קְדֹשִׁים" – The conclusion of "וִהְיִיתֶם קְדֹשִׁים" suggests that somehow Kashrut laws enable the nation to become holy, which does not correspond to this approach's understanding.  Presumably these sources would suggest that the verse is a general statement, not related specifically to the laws of Kashrut but to general observance of Hashem's Mitzvot.⁷

Similar prohibitions – The Rambam explicitly writes that the same reasoning applies by נבילה‏‎, טריפה, and chelev which are all hard to digest.⁸  Sefer HaChinukh following Ramban notes that the fact the animal became a טריפה proves the animal is sick, and therefore is prohibited to avoid transferring on to the consumer the poison or sickness which originally killed the animal.  However, these commentators don't seem to understand this way all other food related laws.⁹

Is Torah a medical book? Akeidat Yitzchak claims that since the purpose of Torah is not to teach us medicine but rather to instill good character and deeds, it does not make sense that the laws of Kashrut would have been instituted for their health benefits.

Spiritual Benefit

This approach subdivides regarding the question of whether these prohibited animals damage the nation, or was the need to limit the people and therefore these animals were chosen.

Perfecting Personality

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

Sources:Ibn EzraVayikra 11:43About R. Avraham ibn Ezra, RambanVayikra 11:13Devarim 14:3Devarim 14:21About R. Moshe b. Nachman, Sefer HaChinukhSefer HaChinukh Commandment 73Sefer HaChinukh Commandment 148, RalbagVayikra 11Vayikra Toalot 11:45About R. Levi b. Gershom, Akeidat YitzchakTorah 60About R. Yitzchak Arama, AbarbanelVayikra 11, Question 8Vayikra 11:1Vayikra 11:13About R. Yitzchak Abarbanel, SefornoVayikra 11:2-46About R. Ovadyah Seforno,¹⁰ NetzivVayikra 11:44-45About R. Naftali Tzvi Yehuda Berlin,

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.¹¹

• Beasts – Most of these commentators¹² maintain that the animals which chew their cud and have a split hove are all herbivores,¹³ 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.¹⁴  R. Bachya writes that the impure birds are also less humble than the rest of the birds.¹⁵

The signs

• "מַפְרֶסֶת פַּרְסָה וְשֹׁסַעַת שֶׁסַע"‎¹⁶‎ – Herbivores don't have nails like carnivores, rather they have a split hove to enable them to run to far distances and climb on rocks 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" – The fins help the fish swim around, an indicator that the fish moves a lot and therefore is appropriate for consumption.

"וִהְיִיתֶם קְדֹשִׁים" – Seforno asserts that by adhering to these laws the nation will become as close as possible to Hashem's holiness.¹⁷  Ralbag similarly maintains that eating prohibited foods prevents the people from understanding Hashem and coming close to him.

"וְלֹא תְטַמְּאוּ אֶת נַפְשֹׁתֵיכֶם" – Akeidat Yitzchak asserts that there is nothing impure physically about these prohibited animals, rather it must be spiritually.

Similar prohibitions

• Ramban asserts that also the prohibitions of eating meat and milk together and of slaughtering the mother and children the same day, are to teach us not to be cruel towards animals.
• Prohibition of eating meat – Several commentaors¹⁸ understand the initial prohibition to eat all meat¹⁹ in a similar manner, pointing to its deleterious effects on man's moral fiber.  They assert that the act of killing an animal for it's meat leads man to become cruel and that the consumption of animals tarnishes the soul and intellect.
• Prohibition of blood and chelev – Sefer HaChinukh explains that the prohibition of eating blood and chelev is for the same purpose, as it is eating what enables the animal to live.  A person should not eat the soul of an animal.

Context in Devarim: laws of idolatry – This understanding that the purpose of the laws is spiritual matches the context in Devarim which prohibits idolatry.  Ramban notes the verse in Devarim 14:3 "לֹא תֹאכַל כׇּל תּוֹעֵבָה" adds meaning to the laws which are spiritual and an abomination for the soul.

Learning Limits

The laws of Kashrut limit the number of animals one can eat, in order to train people to control their desires.

Sources:4 Maccabees4 Maccabees 1:33-34, PhiloThe Special Laws IV 100-104About Philo,²⁰ R. BachyaVayikra 11:13Vayikra 11:44About R. Bachya b. Asher, Akeidat YitzchakTorah 60About R. Yitzchak Arama, ShadalVayikra 11:1,43HaMishtadel Vayikra 11:1Yesodei HaTorah 42 (p. 48)About R. Shemuel David Luzzatto #2,

Why these animals?

• Philo notes that swine is considered to be the nicest of all meats, and fish which lack scales are the most delicate of fish, suggesting that Hashem chose to prohibit the most desired of animals.
• Alternatively, there is nothing inherent in the animals chosen to be prohibited; the purpose was simply to choose a selection to be off-limits for consumption.

The signs – According to this approach the signs are simply a convenient way to select a category of animals to be prohibited.

Context in Vayikra:  laws of purity

Context in Devarim:  laws of idolatry

"וִהְיִיתֶם קְדֹשִׁים" – R. Bachya assumes that to be holy means to seclude one's self from luxuries and to overcome one's desires. A similar term is used in Vayikra 20:7 after the list of prohibited sexual relations.

Similar prohibitions:

• R. Bachya writes that many commandments²¹ have a similar purpose of controlling one's spirit, such as prohibited sexual relations and fast days.²²
• Vegetarianism – This approach might agree with those who maintain that ideally humans were meant to be vegetarian, as Hashem wanted them to learn limits.

Separation From the Nations

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

Sources:ShadalVayikra 11:1,43HaMishtadel Vayikra 11:1Yesodei HaTorah 42 (p. 48)About R. Shemuel David Luzzatto #1,²³

Context in Devarim:  laws of idolatry – This understanding fits with the context of the laws in Devarim, laws of idolatry, where it is emphasized that we are a holy nation whom Hashem chose of all the nations in the world.

"וִהְיִיתֶם קְדֹשִׁים" – These verses emphasize how Hashem separated us and took us out of Egypt, and therefore these commandments are to remove us from the abominations of the Egyptians.  "קְדֹשִׁים" in many cases means separate.

Similar prohibitions – The laws of Kashrut are part of many other laws which are food-related.  Together they make it very hard for a Jew to eat with a gentile, considering all the restrictions which exist.

Ancient Near Eastern parallels – Shadal writes that the priests in other nations were isolated from the rest of the people having their own laws and prohibitions.  The laws of Kashrut have a similar aim, to differentiate Israel from the rest of the nations, and therefore the laws apply toe very person and not only to the priests.

Why these animals? According to Shadal, there is no difference between the permitted animals and the prohibited ones.  The purpose of the laws were to separate us from the nations in that some animals will be prohibited, and not a particular animal.

¹ Sefer HaChinukh emphasizes that these foods can harm the body which is the platform for the soul.

² See Bavli KiddushinKiddushin 49bAbout the Bavli which claims, "עשרה קבים נגעים ירדו לעולם ט׳ נטלו חזירים".

³ See also Abarbanel who follows him on this point.

⁴ Shadal even notes that the camel's meat is known to be very healthy.

⁵ In fact, there, the laws are introduced by the statement, "לֹא תֹאכַל כׇּל תּוֹעֵבָה".

⁶ As such, he brings the lack of reason as a proof against this understanding of the commandment.

⁷ See R. Yosef KaraVayikra 11:44About R. Yosef Kara who explains the verse this way.

⁸ Rambam notes this regarding eating meat and milk that it is a very heavy and filling food.

⁹ See Rashbam Shemot 23:19 who explains the prohibition of cooking a goat in its mother's milk, to be eliminating cruelty.  And see Rambam who elaborates on various other prohibitions.

¹⁰ Seforno relates the laws to the sin of the Golden Calf, and suggests they were only needed to perfect the people after they sinned.

¹¹ Ralbag writes that Hashem wants us to be intelligent people and therefore he prohibited all animals which toughen the process of learning.

¹² See Philo who already notes that Hashem forbade all carnivorous animals, and selected only the herbivorous animals which their nature is tame and feed on gentle food.  And also see several modern scholars such as L. Landau, Olam HaTanakh Devarim (Tel Aviv, 1994): 124, and R"E Samet's analysis, "פרשת שמיני – בין החיה הנאכלת ובין החיה אשר לא תֵאכל".

¹³ 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.

¹⁴ See Mishnah ChulinChulin 3:6About the Mishna.

¹⁵

R. Bachya points to Yirmeyahu 49:22 where the prophet compares the wicked and cruel to impure birds.

¹⁶ Chazal add two additional signs that are shared by all the Kosher animals, lack of upper teeth and presence of horns. Pure animals are missing teeth to bite those which try to attack them, and instead they have horns which they use to gore the attackers.

¹⁷ R. Reggio elaborates that the verse needed to mention how Hashem took us out of Egypt to explain why the laws were given to the Children of Israel alone.  In order for Hashem's presence to dwell among the nation, one needs to be pure and not eat any food which causes impurity.

¹⁸ See the opinion of Ibn Kaspi, R"Y Albo, and Tzeror HaMor in Permission to Eat Meat.

¹⁹ They assert that originally man was meant to be vegetarian and that only in the aftermath of the flood was meat permitted.

²⁰ In addition, Philo mentions the idea that the forbidden animals are all carnivores and have a bad nature.

²¹ Akeidat Yitzchak explains through this the purpose of all the laws which are not self-explanatory.  Even if the commandment itself has no innate value, just the fact that one is limited to certain things has value.

²² R. Bachya also says that prayer, charity, and other acts of kindness further curb one's lust.  Perhaps the act of giving counters the desire to consume.
Shadal notes that the only way for a person to overcome one's urge is by practicing secluding from pleasures, and that is accomplished by having many commandments.

²³ Shadal notes that this only explains the need for the laws under specific circumstances. However, when the whole world will believe in Hashem, their will be no purpose for such laws. Therefore, Shadal writes that there is an additional purpose to the laws, to teach man his limits, and serve as a constant reminder of Hashem who commanded these laws.