This Parsha describes the basic laws of kashrut. Abarbanel attempts to unravel the mystery of why certain animals, birds and fish are permitted while others are prohibited. He also analyzes the different approaches that the Torah takes towards identifying what is permitted and what is not.
In regard to land-dwelling animals the Torah specifies that they must have a split hoof and be classified as a ruminant — meaning an animal with several stomachs that chews, swallows and regurgitates its food several times at the beginning of the digestive process. Abarbanel emphasizes that these physical characteristics are not the reason that they are permitted. Rather, they are the characteristics that enable us to identify them as permitted animals. These animals are purely vegetarian and lack the teeth and claws that characterize carnivorous species. Abarbanel invokes the concept of “you are what you eat” in that these animals are generally placid and gentle. Carnivores, on the other hand, by necessity have a violent, cruel and cunning nature. Eating such an animal would transfer that very nature to us. Even though this distinction is blurred in regard to the four prohibited species that the Torah identifies as having one of the two characteristics but not the other — i.e. the pig, camel, hare and hyrax — Abarbanel points out that
Similarly, kosher birds have two characteristics which parallel those of the land-dwelling animals. Just like kosher animals have a unique foot structure, the claws of kosher birds have a unique structure which allows them to walk on land in order to find food. Parallel to ruminants, these birds have a crop and a gizzard that grinds up their food. Additionally, kosher birds are not predatory. Just as in the case of carnivorous animals,
Kosher fish also have two identifying characteristics — fins and scales. Although some other commentators point out that fish lacking fins and scales are prohibited because they are bottom-feeders, living not in clear water but in murky, dirty water, Abarbanel rejects this idea and instead points to fins and scales as being indicative of a purer, less grossly physical creature.
Finally, Abarbanel rejects the idea that the main reason for the various prohibitions is to protect out physical well-being. He points out that gentiles eat these animals without any detrimental effects whatsoever. Additionally, there are numerous plant species that are exceedingly harmful which the Torah does not mention at all. The only reason for these prohibitions is to enhance our spiritual well-being by limiting our physical desires and curbing our animalistic nature. Prohibited species are never referred to in the Torah as ‘dangerous’ or ‘unhealthy’. Rather, they are referred to as ‘impure’ or ‘abominable’. Both of these terms refer purely to spiritual rather than physical consequences.