The Purpose of Kosher Laws

Rabbi Moshe Ben-Chaim

More than most laws, kosher is iconic of Jewish observance, and not without cause. Many times in His Torah[1], God commands us to abstain from eating and touching certain creatures. Like all other commands, the benefit in following any law lies in understanding how it perfects us. And as always, God provides clues. The following are God’s words as He concludes the section on permitted and prohibited species: 

Do not defile your souls with any loathsome thing that creeps, and do not become contaminated with them and remain contaminated through them. For I am God your God and you shall be sanctified and remain sanctified, for I am sanctified, and do not contaminate your souls with any creeping thing that crawls on the Earth. For I am God who took you out of the land of Egypt in order to be your God, and be sanctified for I am sanctified (Lev. 11:43-45).

God’s objective for us in our abstention from these creatures is to become like Him: “sanctified.” The avoidance of loathsome behavior is a path towards sanctity. But how does this sanctification work? What is “sanctity?” How does eating prohibited animals harm us? More precisely, how does eating physical objects harm our metaphysical souls? Rashi says[2] abstaining from loathsome creatures alone sufficed for God to take us out of Egypt. What is Rashi’s point? Why are we also told many times (Lev. chap 11) to additionally “abhor” (shakeitz) those creatures prohibited from our diet? But why isn’t abstention from eating sufficient? Oddly, Moses omits this abhorrence when he repeats the section of kosher and non-kosher animals in Deuteronomy 14:3-21. Why this omission?

We can eat literally all vegetation without restriction. But when it comes to animals, certain species are not to be eaten. Why this distinction? And what is significant about “creeping” things that renders it a dominant consideration among prohibited creatures? Finally, what is it about the act of eating per se that is harmful? Other peoples do not follow kosher laws, yet, they have existed as long as we have. Eating non-kosher apparently does not wipe out civilizations.

Deciphering God’s Clues

In Leviticus chapter 11, God offers us signs that indicate permitted and prohibited animals: fully-split hooves, chewing cud, fins, scales, knees (locusts), multiple legs, belly-crawlers, paws, and things that creep upon the ground. Even the Rabbis say[3] that although in the Torah birds are not signaled by a sign but by species, there is yet a sign relating to their legs. Notably, most signs indicating a species’ kosher and non-kosher status are based on its means of locomotion…an idea worth pondering.

Locomotion & Kosher

What is significant about locomotion? Unlike inanimate vegetation, animate life—beings with locomotion—engenders human identification. We don’t identify with inanimate objects, like plants, rocks, mountains, or oceans. But animals move. This element of animate life awakens in man our identification with that creature. We are drawn to animals and visit zoos. We obtain pets and mourn at their deaths. We develop systems of animal rights, in which, man draws distinctions: killing insects or even reptiles and birds is not met with the same crime as killing dogs or cats. This is because man places greater value on those species with which he identifies greater. 

Identification exists with moving creatures, unlike inanimate objects. Signs of prohibited species inhere in their means of locomotion, the feature wherein man identifies. 

Kosher is a Barrier

God wishes man to not identify with the prohibited species. By eating snakes, rats, spiders, etc. man breaks the natural barrier of disgust, and dulls his sense of what is to be loathsome. However, God wishes man to preserve this disgust. This is why He created man with this emotion. By preserving our emotion of disgust, our behavior in all areas benefits by these “barriers.” In contrast, people who eat whatever they wish and engage in unbridled lusts, and worse—eat disgusting species—forfeit their purpose as an intelligent being. They are no longer “sanctified.” Sanctified refers to man operating on the highest level humanly possible. This level is when he is most engaged in intellectual pursuits, studying the universe and Torah, as God designed humans to do. Caving to desires without limit, and breaking the barriers of naturally-reviled things, man loses a critical boundary. (As vegetation offers man no dangers of identification, no restrictions apply. All fruits and vegetation are permitted as they were since Adam the First.)

We now understand that God wishes man to retain certain barriers. The emotion of disgust is dulled by eating/identifying with certain creatures. Rabbi Israel Chait stated that things that creep on the ground remind us of death. Perhaps it is that close proximity to the underground—the grave—that we find abhorrent in these species. This can also explain why God created man upright, unlike most other creatures…distancing us further from the Earth. “Also the world [God] planted in their hearts so man should not discover the matter that God has done from beginning to end” (Koheles 3:11). This verse refers to God’s design of man’s immortality fantasy (Ibid. Ibn Ezra). God does not wish us to be preoccupied with death. Anything that reminds us of the grave is disturbing. These ground-crawling species disgust us due to their association with the ground, with death. This disgust is reinforced through the additional prohibition of contact with their carcasses, possibly bearing out this idea of distancing us from death. 

Eating is one of our two primary drives; sex is the other. The rabbis and leading psychologists are in agreement on this. God limits the Jew’s involvement in satisfying these core instincts so we may become accustomed to controlling our instincts. The goal is to enable our intellects to rule our instincts, and ultimately engage in pursuing wisdom, the greatest pleasure. A person who has no limits on his appetitive and sexual activity will find great difficulty in advancing, or even engaging his intellect. His pursuit to know God will never be realized. For he will incite cravings that only grow as he feeds them: “Rabbi Yochanan said, ‘There is a small limb in man: starve it and it becomes satiated, feed it and it becomes hungry’” (Succah 52b). Rabbi Yochanan teaches that the more we satisfy the sexual drive, the greater the urge, and thus, less energy is available for fulfilling God’s Torah. This applies to all drives.

Abstaining from lusts and from eating certain creature suffices to control our emotions on one level. By not eating “disgusting” creatures, we break identification with that species, and we additionally maintain the emotion of disgust, which can then be applied to other forbidden areas. God desires we maintain a minimal level of abhorrence in the area of the appetitive drive. Retaining this disgust for certain species, we don’t only control one emotion, but all of our emotions benefit. We will find avoiding detestable behaviors easier since we strengthened our overall emotion of disgust. 

By our very nature, we cannot be overindulgent in one area, without our entire emotional makeup sensing this relaxation. This explains why the Jews worshipping the Gold Calf also arose to engage other instincts (Exod. 32:6). The satisfaction of one emotion—idolatry—causes other emotions to seek satisfaction. In contrast, barring instinctual expression—not eating disgusting creatures—controls other emotions.

Increased Mercy

Leviticus 11 categorizes mammals, then fish, then birds. It is interesting that pawed animals are not initially identified in the first group of mammals[4]. Also interesting is that mammals alone are the one group in which we do not find the word “disgusting” (shekketz). Instead, they are called “tammay” or impure. Perhaps this is because God wishes to teach another consideration within kosher laws. One aspect is what we answered: to sustain a barricade of disgust. Another benefit—in abstaining from pawed creatures—is that it engenders mercy. Pawed animals offer man more identification than other creatures. They are more like man: paws closely resemble human hands, our tools of creativity. We even ascribe intelligence to species that express greater tactile dexterity, like monkeys. The more an animal resembles man, the greater the identification. It’s a natural human response. The prohibition to abstain from pawed animals may serve the opposite benefit: to retain a level of mercy towards God’s creatures. Therefore, God also prohibits animals that more closely resemble man. It is then not surprising that our pets are pawed. Our relationship to animals is then twofold: 1) abstention from disgusting creatures to maintain the necessary emotion of abhorrence, 2) to engender mercy toward beings that are not disgusting. Good and bad emotions are thereby kept in check. Therefore, as pawed mammals are not eaten due to a reason different from impurity, they are not included in the first mention of impure mammals.

God created man to naturally sense a feeling of abhorrence. We could have been designed to find all creatures equally appealing, but God deemed this harmful. He instilled in human nature many emotions, including disgust for many creatures. This disgust may be towards their outer appearance like rats and many insects. We also are designed to revile things that crawl on the ground like snakes and spiders, which recall the grave. God created us with disgust, and additionally commanded the Jew to reinforce this disgust through abstaining from eating or touching many creatures. Disgust is the natural wall between man and his instincts. By abstaining from instinctual gratification according to Torah parameters, God intends that man raise himself to the life where his intellect is not compromised, but rather, free to engage in studying the Creator. This is how man is sanctified, and resembles his Creator. This is Rashi’s point, that the path to living an intelligent life is paved by controlling our instincts. Abstaining from certain species accomplishes this goal, and alone, warranted God’s Egyptian Exodus. 


At first, we wonder at the various species; why are they all needed? What is kosher all about? Is it a health law? But we then appreciate that God permitted us to enjoy flesh in all corners of the Earth, since man is mobile. We travel. God provided food in all regions: land and sea, valleys and mountains. By analyzing the signs that indicate kosher and non-kosher species, we realize they address our rarely examined emotional makeup. But God teaches us through kosher laws that we must have one eye on our psychological health and strive toward the perfection of our instincts. We also must recognize the species as God’s will and show them mercy, as in sending the mother before taking the young, thereby sparing her pain, and perhaps also via abstaining from eating pawed species. This reinforces the mercy we are to show people. With our emotions in check, abstaining from eating certain species and even going so far to abhor them too, we control our instincts and become in some small way like our perfectly intelligent Creator who is bereft of any human quality and emotion. We too can partake of wisdom, the pursuit that God designed that offers us the greatest satisfaction.

As Jews, our mission differs from all other peoples. As teachers of God’s Torah, we must condition our instincts through restraint, allowing our intellects to be untarnished from urges that cloud our thought. In this pristine manner, we can study clearly and accurately teach God’s single system for mankind, in a manner that impresses all who observe us. God’s will that we impress the world with Torah will then be fulfilled, as the nations remark, “What a wise and understanding people is this great nation” (Deut. 4:6).


“Do not defile your souls with any loathsome thing that creeps, and do not become contaminated with them and remain contaminated through them. For I am God your God and you shall be sanctified and remain sanctified, for I am sanctified and do not contaminate your souls with any creeping thing that crawls on the Earth. For I am God who took you out of the land of Egypt in order to be your God, and be sanctified for I am sanctified” (Lev. 11:43-45).

Parshas Shmini concludes by clearly identifying the prohibition as “Do not defile your souls with any loathsome thing that creeps” and “do not contaminate your souls with any creeping thing that crawls on the Earth.” Clearly, the prohibition against these species is not to a physical concern, but that our “souls”—our intelligences—should not become compromised through association with death, embodied in creatures that creep on the Earth’s surface close to the place of our graves. Perhaps even the signs in kosher mammals—split hooves—and the signs in kosher fish—fins and scales—cause those creatures to move in a way dissimilar than the non-kosher creeping creatures. We are left with the question of how chewing cud plays a role in this theory.

Addendum II

Why did Moses omit any reference to “shekketz” in Deuteronomy 14:3-21? Perhaps Torah contains 2 sections of kosher laws to address 2 distinct objectives. One objective[1] is to retain a level of disgust, as stated. But when Moses omits that term, he thereby teaches that even without retaining disgust, a restricted diet serves another purpose: distinguishing the Jewish nation, which Moses states just before discussing kosher: “For you are a holy nation to the Lord your God, and you God selected to be a treasured nation from all peoples on the face of the Earth” (Deut. 14:2). Thus, Moses teaches the Jews that even without preserving the emotion of disgust, some level of diet contributes to the Jews’ role as a treasured nation. We are treasured, as we exhibit control over our most base instinct of appetite. Only one who masters his instincts can elevate his intellect and partake of the Chosen People’s role as Torah students and educators of mankind.  

[1] Exod. 22:30, Lev. chap 11, Deut. 14:3-21.

[2] Lev. 11:45

[3] Tal. Chullin 59a. See the mishna.

[4] Lev. 11:1-8