Previous Commentaries

By Rabbi Rami Pavolotzky,
B´nei Israel Congregation, Costa Rica

Translated by Inés Baum - Proofreading by Ellen Zindler

Chapter 11 of the Book of Leviticus is one of the Torah’s classic sources for what will later be known as “Kashrut laws”, that is, what food is allowed and what is prohibited. The list is long and detailed, including many animal names and just a few general rules.

After noting that, something that catches our attention is the fact that it does not include any reason or specific explanation why we should abstain from eating that which is prohibited. Some people expect to see, in the final verses of chapter 11, a reference to the apparent relation between Jewish diet and the holiness or consecration of the pious Jew. Anyway, if this was so, the explanation is far from explicit, and we can still feel amazed by seeing that the Torah does not offer a clear reason for the observance of such an important precept as Kashrut.

To be frank, we must admit that this is not an exception to the rule, but rather such is the biblical style: the Torah does not usually state the reasons explaining why man should follow its commandments. Jewish thought develops this issue through the concept of Ta’amei Hamitzvot, that is, “meaning of the precepts” or “reasons for the commandments”. Many books have been written trying to explain the meaning of the observance of Jewish laws; what are they for, what is their purpose? In the specific case of dietary laws, the reasons given go from the sociological point of view to the psychophysical/medical, passing through religious, national, mystical, and ethical/moral aspects. Just the fact that so many opinions exist about this subject, all so appropriate and diverse, shows that the “ultimate reason” still remains hidden.

With this in mind, we could ask ourselves: Is there actually some reason why the Torah avoids explaining the reasons or meanings of commandments? Well then, this question has also been given varied answers. Allow me to present two of them: the first appears in the Talmud (Sanhedrin 21b: it is worth reading this source in its entirety), explained by Rabbi Yitzchak. He says that the reasons why the meaning of the mitzvot were not revealed is that if man knew the reason why he is prohibited from doing something, he will be tempted to believe himself sufficiently wise as to break the rule without falling into the evil it is supposed to avoid, which is impossible.

Another opinion maintains that underneath the apparent lack of definitions regarding the reason to observe precepts, a principle of religious pluralism lies, related with the human impossibility to truly know divinity. The Talmud (Eruvin 13b) recounts that Hillel’s and Shammai’s disciples discussed for three long years the application of certain law. Finally, a celestial voice was heard, stating that although the law should be interpreted according to the school of Hillel, “These and These are both the words of the living God”. Much has been discussed and written about this famous quote. I believe that what it is trying to remind us is that not one of us is the owner of the absolute truth. Even more: no human being can take to himself the right of knowing divine truth perfectly.

The fact that the Torah does not express clearly the meaning of the observance of each one of the commandments should be reason enough for anybody in this world to think that he knows exactly what God expects from us. In these post-modern times, wherein fundamentalism acquires force even in Jewish tradition, we should never forget that Halachah, Jewish Law, is not divine will put into action, but the continuous effort of man to put into practice his eternal wish of understanding divine will… even if he knows that, by definition, it is impossible to understand it in its entirety.

This Parashah commentary was done by the Union of Jewish Congregations of Latin America and the Caribbean, and may be reproduced quoting its source.
To subscribe or unsubscribe to the Torah commentary, send an e-mail to: UJCL_parasha@yahoo.com .
If you wish to dedicate the commentary to the memory of a loved one, or in honor of some family event, contact us at: UJCL_parasha@yahoo.com

Forwarded by Rabbi Gustavo Kraselnik, from Kol Shearith Israel Congregation, Panama.
Translated by Inés Baum and proofread by Ellen Zindler, from B’nei Israel Congregation, Costa Rica.

Copyright © 2001, 2002 UJCL