Parsha Shmini: Leviticus 9:1-11:47

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Holiness and Consumption (Leviticus 11:45-47)

The conclusion of Leviticus chapter 11 shifts from the technical identification of species to a theological mandate. After detailing the specific physiological markers of land animals, fish, birds, and insects, the text provides a rationale for these restrictions. The central command,

"You shall be holy, for I am holy,"

serves as the climax of the dietary laws, suggesting that the act of eating is not merely a biological necessity but a foundational component of spiritual identity.

The Command for Distinction

The Hebrew word for holiness, kedusha, literally means "set apart" or "distinct."

In Hebrew, kedusha (קדושה) means holiness, sacredness, or separation. It comes from the root קֹדֶשׁ (qodesh), which conveys the idea of setting apart or sanctifying something from the ordinary. (Kedushah)

In the context of Parsha Shmini, this distinction is achieved through the systematic categorization of the natural world. By separating the permitted from the prohibited, you mirror the Divine act of creation, which functioned through the separation of light from darkness, water from land, and that which is above heaven from that which is below heaven.

The text emphasizes that God is the one who "brought you up out of the land of Egypt to be your God." This historical reference links the Exodus to the dietary laws. Just as the Israelites were physically removed from a specific environment (Egypt), they are now commanded to maintain a spiritual environment through their diet. The physical act of choosing what to consume becomes a daily reenactment of the transition from servitude to a sanctified life.

The kosher animals all have outward manifestations of separation (a split hoof, separated legs) or they follow Hashem's original design (they are non-predatory, they eat the "green herb"). Thus, choosing kosher food means that spiritually, we are choosing to follow Hashem's plan of creation. It is a statement that we wish to bring Eden back down to earth. To reestablish shalom and unity with the Creator, Hashem.

Dietary Discipline and Spiritual Sensitivity

The relationship between the body and the soul in Jewish thought is symbiotic. Medieval commentators, such as the Ramban (Nachmanides), suggest that the prohibited animals possess certain behavioral traits or physical characteristics that are "spiritually dulling."

In a previous post, we learned that Nahmanides (Ramban) suggests that the nature of the food we consume affects the soul. With regards to the unclean birds, Ramban's main argument is that they are cruel animals. Considering his ideology of the nature of food affecting our soul, he likely saw that the cruelty of the animal leads to cruelty in our own hearts:

Now the most important sign [of unfitness as food] in fowls is preying, for every bird of prey is invariably unfit [as food]. The Torah removed it [from us] as food, because its blood becomes heated up due to its cruelty, and is dark and thick, which gives rise to that bitter [fluid in the body] which is mostly black and tends to make the heart cruel. There is not another fowl in the whole world that is a bird of prey apart from those mentioned in this section, and therefore one may know that any fowl which is a bird of prey, is one of those mentioned here. Thus if it is known for sure that it does not prey, it may definitely be eaten, for amongst all the forbidden fowls, there is only one which does not prey, namely the bearded vulture or the osprey, and the Sages were not concerned about it [being eaten because of reliance on the fact that it does not prey], since it is not found in habitated places, but dwells always in wilderness. Perhaps it is because it dwells in wastelands and its blood is affected for the worse by the burning heat, like that of the birds of prey, that the Torah prohibited it as food together with them.

(Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976)

By avoiding birds that are cruel, aggressive, or consumers of carrion, the individual avoids "absorbing" those traits into their own personality. In effect, the Ramban concludes that we are able to protect our hearts from becoming cruel if we first avoid eating cruel animals. According to this view, the consumption of predators or animals deemed "unclean" can influence the character of the consumer, leading to a thickening of the heart or a decrease in spiritual sensitivity (timtum ha-lev).

This concept posits that the "soul" of the animal interacts with the "soul" of the human. By avoiding specific species, you preserve the refinement of your own spiritual faculties. The laws of kashrut act as a filter, ensuring that the physical fuel for the body does not obstruct the clarity of the mind or the purity of the spirit. This is not presented as a matter of hygiene or health, but as a matter of "purity" (taharah) and "impurity" (tumah), which are strictly metaphysical categories.

The Concept of Nefesh and Consumption

In the closing verses of chapter 11:44, the Torah uses the term nefesh (soul/life-force) when warning against the consumption of swarming things. The text warns, "Do not make your souls detestable through any swarming thing that moves on the earth."

The word nefesh is used to describe both the the soul of a Jewish person. Yet, in Leviticus 11:46, Hashem also uses the term nefesh to describe the laws for all "living creatures" that move in the water and swarm on the earth.

This phrasing indicates that, like Adam, animals too are given the breath of life (the nefesh). They too have souls. This is perhaps why the Ramban indicates that we should take about the type of animals we eat because their nefesh might negatively affect our nefesh. As such, we learn that the impact of the food reaches beyond the digestive system. Too, we learn that since foods can be described with having nefesh, then we should choose food that lead to life, not death of the soul.

Intentionality: Every meal requires a moment of evaluation. You must identify the species and check for the requisite signs (such as split hooves or scales). This constant state of awareness prevents mindless consumption.
Boundaries: The laws establish that not everything in the world is available for human use. Recognizing these boundaries reinforces the concept of a Higher Authority.
Self-Restraint: The ability to suppress a physical urge based on a Divine decree is the primary exercise in developing kedushah (holiness).

Holiness as a Mimetic Act

The phrase "For I am holy" establishes a model for human behavior. In the biblical worldview, holiness is not an abstract state but a series of actions that align with the Divine will. Since the Divine is "separate," the human that are chosen as His bride (His partner, His help-mate) must also practice separation.

The dietary laws serve as the primary vehicle for this mimesis (or the deliberate imitation of the behaviour of one group of people by another group as a factor in social change). While the sacrificial rites in the Tabernacle (discussed in the first half of the Parsha) were the domain of the priests (Kohanim), the dietary laws apply to every individual Jewish person. This democratizes the concept of holiness, moving it from the sanctuary into the home and the kitchen. Through the discipline of kashrut, the ordinary act of eating is transformed into a ritual service, effectively turning the dinner table into a place of worship to Hashem. Too, every kosher bite has within it a spark of Hashem, a spark of life that can feed our souls in ways that go beyond our physical needs.

By choosing foods that follow Hashem's original design, we deliberately choose to fix ones small piece of the world that has been broken by sin. With every mitzvot kept, we inch closer and closer to the arrival of moshiach (the king in the line of King David), the rebuilding of the Temple, and the return of Hashem (may it be speedily in our days!).

The Summary of the Covenantal Diet

The final verses of the chapter (Leviticus 11:46-47) provide a formal summary:

זֹ֣את תּוֹרַ֤ת הַבְּהֵמָה֙ וְהָע֔וֹף וְכֹל֙ נֶ֣פֶשׁ הַֽחַיָּ֔ה הָרֹמֶ֖שֶׂת בַּמָּ֑יִם וּלְכׇל־נֶ֖פֶשׁ הַשֹּׁרֶ֥צֶת עַל־הָאָֽרֶץ׃

These are the instructions concerning animals, birds, all living creatures that move in water, and all creatures that swarm on earth,

לְהַבְדִּ֕יל בֵּ֥ין הַטָּמֵ֖א וּבֵ֣ין הַטָּהֹ֑ר וּבֵ֤ין הַֽחַיָּה֙ הַֽנֶּאֱכֶ֔לֶת וּבֵין֙ הַֽחַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵאָכֵֽל׃ {פ}

for distinguishing between the impure and the pure, between the living things that may be eaten and the living things that may not be eaten. (Revised JPS, 2023)

This summary identifies the core purpose of the entire legal section.

The "distinction" (le-havdil) is the mechanism of holiness. Without the ability to differentiate, there can be no sanctity. By categorizing the animal kingdom, the Torah provides a map of the world that allows you to navigate the physical environment without losing sight of your spiritual objectives. The laws of kashrut are therefore not an end in themselves, but a means to achieve the state of kedushah required to sustain the Divine Presence within the community.

Though the Divine Presence has departed for a time being, Hashem has promised that He will one day return. At that time, these mitzvot will become all the more important as we will all be able to perform them again in the presence of the Almighty King, Creator, and God of Heaven and Earth, Hashem!