WHEN PIGS WILL FLY
Reeh
One of the expressions in the rich and descriptive language of Yiddish is “Chazer Treif”. It describes something which is absolutely and completely unkosher, not just regular Treif. The use of this description goes well beyond the kitchen and can be used to describe people, ideologies or anything completely beyond the pale.
But why does the Chazir (pig) get this distinction above all other non-kosher animals?
The Torah, in Parshas Shemini and Re’eh, identifies the two signs of a Kosher animal; מעלה גרה - it must chew its cud and מפרסת פרסה - it must have split hooves.
The Torah lists the four animals that possess only one of these two Simanei Kashrus. One Pasuk lists the Gamal, Arneves and Shafan (camel, hare and hyrax) which chew their cud but to not have split hooves. The Chazir, which has split hooves but does not chew its cud, is listed separately in the next verse.
Of these four, the status of the Chazir is a paradox. On one hand it is “Chazer-treif”, the “most unkosher” of these animals. Yet, we find in Jewish tradition, that in the times of Moshiach, of all of the non-Kosher animals, only the Chazir will ‘return’ to become kosher. The Ohr Hachaim explains that the biology of the Chazir will physically change and it will chew its cud.
In a similar observation, the Tzemach Tzedek - the third Rebbe of Chabad, points out a contradiction.
In Kabbalah, the four animals that have one of the two signs of Kashrus, represent the four Kelipos - the forces of negativity that conceal and oppose G-dliness. The first three allude to the three absolutely impure Kelipos that cannot be redeemed. These are the source of everything that is forbidden and are represented by the Arneves, Shafan and Gamal.
The fourth Kelipah is Kelipas Nogah, literally a Kelipah that is light. Unlike the three absolutely impure Kelipos, Kelipas Nogah can be refined and elevated. Kelipas Nogah is the life-force of the ‘neutral’ mundane things in our world that are neither expressly holy or forbidden, that if used in the service of Hashem, can be elevated. Kelipas Nogah is represented by the Chazir. This suggests that the Chazir is not as “low” as the others.
At the same time, the Midrash teaches that these four animals represent the four Exiles of the Jewish people. The Gamal, Shafan and Arneves which chew their cud but do not have split hooves, represent the Exiles of Bavel, Madai and Yavan. The Chazir represents Golus Edom, the Romans who destroyed the second Beis Hamikdash. It is recorded separately from the other animals because the Roman Exile is much longer than the others and equal to all of them.
So is the Chazir better or worse than the others?
One possible explanation is that whilst Kelipas Nogah is not as impure as the three impure Kelipos, it is the source from which the other Kelipos evolve and the entryway that leads a Jew astray into the depths of impurity. This is like the Chazir that outwardly projects its split hooves to deceive us that it is innocuous.
Drawing on these ideas, the Rebbe teaches us a profound lesson on the importance of action.
In a meta-halachic, philosophical understanding, chewing the cud and having split hooves are signs of Kashrus because they represent positive spiritual qualities. Chewing the cud to break-down and digest the food, represents the Avodah of Birrurim, refinement, where one does not suffice with a singular refinement, but is constantly refining further and further.
The hoof represents action. In the Torah, this Siman is written in double-form מפרסת פרסה, describing a “doer” who is already thinking about their next step and next action and what more they can do.
Ideally, i.e. to be Kosher, one should have both qualities, to strive for personal, internal spiritual refinement and to be engaged outwardly in positive deeds and action. But if one only has one of these qualities, which is preferable?
The Shafan, Gamal and Arneves that chew their cud, represent a greater degree of refinement and elevation than the Chazir. But they lack the split hooves, representative of action and ‘doing’.
A lack of internal refinement is Chazer Treif, but it can be transformed. What the Chazir lacks in internal refinement, it makes up for with its split hooves. Our sages teach Hamaaseh Hu Haikar, action is the main thing. Ultimately, with the arrival of Moshiach, the refinement will come and the Chazir will chew its cud. Without the motivation of action, the other three will not become pure. But with its split hooves and new-found refinement, the pigs will fly.
But why does the Chazir (pig) get this distinction above all other non-kosher animals?
The Torah, in Parshas Shemini and Re’eh, identifies the two signs of a Kosher animal; מעלה גרה - it must chew its cud and מפרסת פרסה - it must have split hooves.
The Torah lists the four animals that possess only one of these two Simanei Kashrus. One Pasuk lists the Gamal, Arneves and Shafan (camel, hare and hyrax) which chew their cud but to not have split hooves. The Chazir, which has split hooves but does not chew its cud, is listed separately in the next verse.
Of these four, the status of the Chazir is a paradox. On one hand it is “Chazer-treif”, the “most unkosher” of these animals. Yet, we find in Jewish tradition, that in the times of Moshiach, of all of the non-Kosher animals, only the Chazir will ‘return’ to become kosher. The Ohr Hachaim explains that the biology of the Chazir will physically change and it will chew its cud.
In a similar observation, the Tzemach Tzedek - the third Rebbe of Chabad, points out a contradiction.
In Kabbalah, the four animals that have one of the two signs of Kashrus, represent the four Kelipos - the forces of negativity that conceal and oppose G-dliness. The first three allude to the three absolutely impure Kelipos that cannot be redeemed. These are the source of everything that is forbidden and are represented by the Arneves, Shafan and Gamal.
The fourth Kelipah is Kelipas Nogah, literally a Kelipah that is light. Unlike the three absolutely impure Kelipos, Kelipas Nogah can be refined and elevated. Kelipas Nogah is the life-force of the ‘neutral’ mundane things in our world that are neither expressly holy or forbidden, that if used in the service of Hashem, can be elevated. Kelipas Nogah is represented by the Chazir. This suggests that the Chazir is not as “low” as the others.
At the same time, the Midrash teaches that these four animals represent the four Exiles of the Jewish people. The Gamal, Shafan and Arneves which chew their cud but do not have split hooves, represent the Exiles of Bavel, Madai and Yavan. The Chazir represents Golus Edom, the Romans who destroyed the second Beis Hamikdash. It is recorded separately from the other animals because the Roman Exile is much longer than the others and equal to all of them.
So is the Chazir better or worse than the others?
One possible explanation is that whilst Kelipas Nogah is not as impure as the three impure Kelipos, it is the source from which the other Kelipos evolve and the entryway that leads a Jew astray into the depths of impurity. This is like the Chazir that outwardly projects its split hooves to deceive us that it is innocuous.
Drawing on these ideas, the Rebbe teaches us a profound lesson on the importance of action.
In a meta-halachic, philosophical understanding, chewing the cud and having split hooves are signs of Kashrus because they represent positive spiritual qualities. Chewing the cud to break-down and digest the food, represents the Avodah of Birrurim, refinement, where one does not suffice with a singular refinement, but is constantly refining further and further.
The hoof represents action. In the Torah, this Siman is written in double-form מפרסת פרסה, describing a “doer” who is already thinking about their next step and next action and what more they can do.
Ideally, i.e. to be Kosher, one should have both qualities, to strive for personal, internal spiritual refinement and to be engaged outwardly in positive deeds and action. But if one only has one of these qualities, which is preferable?
The Shafan, Gamal and Arneves that chew their cud, represent a greater degree of refinement and elevation than the Chazir. But they lack the split hooves, representative of action and ‘doing’.
A lack of internal refinement is Chazer Treif, but it can be transformed. What the Chazir lacks in internal refinement, it makes up for with its split hooves. Our sages teach Hamaaseh Hu Haikar, action is the main thing. Ultimately, with the arrival of Moshiach, the refinement will come and the Chazir will chew its cud. Without the motivation of action, the other three will not become pure. But with its split hooves and new-found refinement, the pigs will fly.