In some circles, it is assumed that the laws of kashruth, the dietary laws, are related to health. By abstaining for example, from the consumption of swine, one is protected from trichinosis. A cursory glimpse of our portion indicates otherwise. The Torah states that the reason for kashruth is kedusha. In the words of the Torah, “You shall be kedoshim for I am kadosh.” (Leviticus 11:45)

In fact, every time the Torah discusses the dietary laws, it gives as its underlying reason -- kedusha. (See, for example, Deuteronomy 14:21) An analysis of this term can give us a deeper understanding of the dietary laws.

On one level, kedusha means “separation.” Thus, when someone contributes something to the Holy Temple, the Beit Hamikdash, it is called “hekdesh” for it can be used for no other purpose other than the Temple. From this perspective, kashruth forces the Jews to identify him or herself as the Torah insists that the everyday activity of eating has the stamp of Jewishness.

Another approach to kedusha comes to mind through considering what many deem as the three major Jewish rituals – the Sabbath, the laws of family purity and the dietary laws. It is not a coincidence that these rituals correspond to the three major physical drives of the human being—the desire to be powerful, the desire to engage in sexual relations and the desire to eat.

In each case, the Torah does not insist that we abstain from these fundamental human drives. Rather, it channels the fulfillment of these desires in a way that gives them more meaning and purpose. The Torah understands the human quest to be powerful, but asks that on the Sabbath we abstain from all work, allowing for time to evaluate the purpose of this quest and to recognize that our creative powers come from God. In a similar fashion, the Torah sees the sexual encounter in a positive light. Indeed, sexual pleasure, onah, is a cornerstone of the marital encounter. Here again, however, the Torah asks that we commit ourselves to the laws of family purity as a way of ensuring that the physical act does not become the sole expression of a couple’s love. Finally, the Torah wants people to enjoy food. Through such laws as humane slaughter of animals, the laws of kashruth lift the eating process to a higher plain.

No wonder the word kadosh surrounds each of these rituals. Shabbat is referred to as Shabbat kodesh. The very word that begins the marital relationship is kiddushin. And the way we eat is likened to the service of the Holy Temple (Beit Hamikdash).

Thus, the word kadosh is a term that embraces human physicality, but asks that the physical act be elevated and, in fact, sanctified. Observance of Jewish ritual is not solely an act that connects us to God. It is a means through which human life can be ennobled; it is nothing less than a pathway to an ethical and kadosh existence.

Shabbat Shalom,

Rabbi Avi Weiss