1. The Torah’s Signs for Kosher Animals and Fish
This week’s parsha, Re’eh—see, discusses the laws of kashrus—kosher dietary laws, specifically the signs that determine whether an animal or fish is kosher. The Torah states that a kosher animal must both chew its cud and have split hooves. For fish, the two required signs are fins and scales. These are the basic simonim—signs, that the Torah gives us to distinguish between kosher and non-kosher species.
The reason both signs are necessary for animals is explained in the verses themselves: there are animals that possess only one of these characteristics. The Torah lists four such animals—shesua, gomal, arneves, and shafon—which chew their cud but do not have split hooves, making them non-kosher. Conversely, the hazir—pig—has split hooves but does not chew its cud, so it too is not kosher. Only when both signs are present is the animal considered kosher.
2. The Unique Case of Fish: Fins and Scales
When it comes to fish, the Gemara notes a unique aspect: any fish that has scales will also have fins, and vice versa. There is no such thing as a fish with only one of these features. Therefore, it would seem unnecessary for the Torah to require both signs for fish—one would suffice since they always come together.
The Gemara in Nida addresses this by stating yagdil Torah v’yadir—“the Torah is made great and glorified.” In other words, even though both signs are essentially redundant for fish, the Torah lists them both to increase our engagement with Torah study and mitzvos. This parallel structure between animals (which truly require two distinct signs) and fish (where one sign implies the other) hints at a deeper connection in how we approach distinctions in halacha.
3. Are Signs Causal or Merely Distinguishing?
The Rebbe discusses an important question: do these physical signs actually cause an animal to be kosher (siba) or are they simply indicators (siman) Hashem gave us so we can recognize what He already determined to be kosher? If they are merely distinguishing marks, Hashem could have chosen any sign to separate kosher from non-kosher species.
This leads to another question: if the purpose of these signs is only to help us distinguish, why did Hashem make two signs necessary for animals? One would have sufficed as a marker. The Rebbe brings sources on both sides of this debate but ultimately emphasizes that nothing in Torah is accidental or arbitrary—even if something serves as a sign or parable (moshel), there is always an inner connection between it and its meaning (nimshal). On every level of Torah, even what seems like a mere indicator has deep significance.
4. The Deeper Meaning of Split Hooves: Elevation Through Service
The Rebbe further explains that the concept of split hooves represents more than just a physical trait—it symbolizes our ability to elevate ourselves and the world around us through service of Hashem. In creation, there is a hierarchy: inanimate objects nourish plants, plants nourish animals, and animals nourish people. When a person serves Hashem properly, he elevates all these levels higher.
The split hoof teaches that true elevation requires duality—a person must be able to act beyond his natural inclinations or comfort zone. If someone only acts according to his own nature (a “flat” hoof), we cannot know if his actions are truly for Hashem or simply self-serving. For example, someone who loves learning may study all day because it brings him personal satisfaction—not necessarily because he seeks to serve Hashem.
5. Going Beyond Nature: True Service of Hashem
This idea is illustrated by stories from Chazal and explained at length by the Alter Rebbe in Tanya: even non-Jewish philosophers sometimes renounced all physical pleasure for spiritual pursuits—but this was still within their nature and personal desire. True service of Hashem means going beyond what comes naturally or easily.
The Rebbe brings a powerful example from Rabchanina ben Tradyon, one of the Aseres Harugei Malchus. Despite risking his life teaching Torah publicly (something he loved), he was unsure if he merited Olam Haba. Only when he recounted giving tzedakah with money mixed with his own did Rabi Yosi ben Kisma assure him his portion was secure—because this act was outside his natural inclination.
6. Applying Split Hooves in Our Avodah
The lesson for us is clear: often we operate within our comfort zones—doing mitzvos or acts of kindness because they align with our personalities or preferences. But real growth happens when we step outside those boundaries and serve Hashem even when it challenges us or goes against our grain.
This is what it means to have “split hooves”—a willingness to move beyond one’s natural tendencies in order to truly elevate oneself and fulfill Hashem’s will on every level.