Excuse Me, Is This Kosher?

Lesson
#7
Excuse me, is this kosher?
(Levi&cus 11: 1-47)
As we entered Lesson #6 the Tabernacle was constructed and consecrated;

the 5 great sacrices were in place, with the priests understanding how to
administer them; Aaron and his sons were ordained; and with the rst
public oering of the sacrices, the Tabernacle and the priesthood were
fully opera&onal, giving the people access to God in a very personal way.
Later that same day, however, Aarons sons, Nadab and Abihu, made a fatal
mistake: they oered unauthorized re at the altar; consequently, divine
re blazed forth from God, incinera&ng Nadab and Abihu! With the deaths
of Nadab and Abihu, we learned that the Tabernacle and the sacricial
system stand at the epicenter of a life and death struggle, a struggle that
has drama&c implica&ons not only for the Israelites, but for all of humanity.
For Gods plan of redemp&on to succeed, there is no room for compromise
in its execu&on.
Lessons 1-6 focused on Levi&cus, Part 1: Sacrice, the means by which a

sinful people gain access to an innitely holy God. With Lesson #7 we enter
Levi&cus, Part 2: Sanc8ca8on, the means by which a covenant people live
an in&mate rela&onship with God. Chapters 1122 address holiness in
daily life, covering such topics as: ea&ng, giving birth, skin diseases, normal
and abnormal bodily discharges, the sanc&ty of life and sexual rela&ons:
ordinary topics, to be sure, but why such a detailed, seemingly random
catalogue of minor stu? Why not eat pork? Or lobster? Or squid? Why is
a woman unclean during her monthly menstrual cycle? A modern reader
may well ask: How can all of this possibly be relevant today?
In Lesson #7 we begin our quest for holiness by examining food, as we seek
the deeper meaning beneath the surface of our text, envisioning each law
as a &ny &le in a much larger mosaic.
Recall that Levi&cus is built on a basic 2-

part structure: 1) Sacrice (chapters 1-10)
and 2) Sanc&ca&on (chapters 11-22).
Sacrice consists of the 5 Great
Sacrices and their administra&on by
the priesthood, and Sanc8ca8on
addresses seven topics essen&al for Gods
covenant people to live a sanc&ed or
holy life:
1.
2.
3.
4.
5.
6.
7.
Food of Gods people (11: 1-47)

Children of Gods people (12: 1-8)
Cleansing of leprosy (13: 1 14: 57)
Cleansing of bodily emissions (15: 1-32)
The Day of Atonement (16: 1-34)
The sanc&ty of life (17: 1-16)
Applica&ons of the laws (18: 1-20: 27)
Addendum: Addi&onal commands for
Gods priests (21: 1 22: 33)
As we move into Lesson #7

we address the 1st of the 7:
1.
2.
3.
4.
5.
6.
7.
Food of Gods people (11: 1-47)

Children of Gods people (12: 1-8)
Cleansing of leprosy (13: 1 14: 57)
Cleansing of bodily emissions (15: 1-32)
The Day of Atonement (16: 1-34)
The sanc&ty of life (17: 1-16)
Applica&ons of the laws (18: 1-20: 27)
Addendum: Addi&onal commands for
Gods priests (21: 1 22: 33)
Why on earth
would God care
about what
food we eat?
I eat everything
except peas.
I hate peas.
Thats a very good ques&on,

and we nd the answer in
the overall context of
Scripture and its overarching
theme of redemp8on!
At the beginning of our narra&ve in Genesis

1-2, God lived with Adam and Eve in the
Garden of Eden in an in&mate, covenant
rela&onship. Gods crea&on was good,
perfect and complete.
Adam and Eve were to be stewards of all that
God had made. Recall Gods command:
Have dominion over the sh of the sea, the
birds of the air, and all the living things that
crawl on the earth (Genesis 1: 28).
And recall . . .
God also said: See, I give you every seed-bearing plant
on all the earth and every tree that has seed-bearing
fruit on it to be your food; and to all the wild animals, all
the birds of the air, and all the living creatures that crawl
on the earth, I give all the green plants for food

(Genesis 1: 29-30).
8
In the prelapsarian worldthe world of Genesis 1-2there

was no death or mourning or crying or pain
only abundant life and blessing.
Only ager the Fall, when sin

enters the world, does death
follow. In Genesis 4 Cain
murders his brother Abel . . .
and humanity develops a taste
for killing and for blood.
Indeed, within seven
genera&ons, Lamech said to
his wives . . . I have killed a
man for wounding me, a young
man for bruising me. If Cain is
avenged seven 8mes, then
Lamech seventy-seven 8mes.
(Genesis 4: 23-24)
Peter Paul Rubens. Cain Slaying Abel (oil on oak panel),
1608-1609.
Courtland Ins&tute of Art, London.
10
In the ood God washes the board clean,

giving humanity a 2nd chance.
John Mar&n. The Deluge (oil on canvas), 1834.

Yale University Art Gallery, New Haven.
11
Once o the Ark, humanity does indeed have

a 2nd chance, but sin has rooted itself deeply
within our very souls. Recognizing that
reality, God makes a concession to our
insa&able lust for killing and for blood:
Fear and dread of you shall come upon all the
animals of the earth and all the birds of the air,
upon all the creatures that move about on the
ground and all the shes of the sea; into your
power they are delivered. Any living creature that
moves about shall be yours to eat; I give them all
to you as I did the green plants. Only meat with
its lifeblood s8ll in it you shall not eat. Indeed for
your own lifeblood I will demand an accoun8ng;
from every animal I will demand it, and from a
human being, each one for the blood of another, I
will demand an accoun8ng for human life.

(Genesis 9: 2-5)
12
So, for the rst &me man becomes a meat eater!
13
From the post-ood world to

the fully-opera&ng
Tabernacle, humanity was
free to eat any animal he
chose, the only restric&on
being that he was forbidden
to eat its blood, for the life
of all esh is its
blood (Levi&cus 17: 14).
14
When God divided the Israelites

from among all humanity to be
his vehicle for the plan of
redemp&ona kingdom of
priests, a holy na8on (Exodus 19:
6)he placed addi&onal
restric&ons upon them,
restric&ons that laid the
founda&on for a sanc&ed life,
a life of holiness, a life that
would make them a light for the
na8ons (Isaiah 42: 6).
15
Many have oered explana&ons for

the dietary laws of Levi&cus 11,
ranging from cultural taboos in the
surrounding cultures of the ancient
world, to sanitary condi&ons in the
hot Negev climate, to the inherent
nutri&onal value of the approved
foods.
All miss the mark.
Rather, by God further restric&ng for the
Israelites what animals they may eat, he
introduces a moral and ethical system that
highlights the sanc&ty of life, allowing
humans to sa&ate their lust for animal esh
without being dehumanized in the process.
16
Here are the basic rules:

1. The
of animal food is severely
choice

limited. Given the number of possible
tasty treats, the animals are limited to
domes&cated herbivores, those that
have cloven hooves and chew the cud
essen&ally camle, sheep and goats, the
same animals used in the sacrices.
2. The animals must be killed with respect
and compassion by a religious Jew
specially trained and licensed to do so,
called in English a shochet [shoh-khit].
At rst only a priest at the Tabernacle could slaughter an
animal; however, if the place where the Lord, your God,
chooses to put his name is too far, you may slaughter in
the manner I have commanded you . . ..

(Deuteronomy 21: 12).
17
Here are the basic rules:

1. The choice of animal food is severely
limited. Given the number of possible
tasty treats, the animals are limited to
domes&cated herbivores, those that
have cloven hooves and chew the cud
essen&ally camle, sheep and goats, the
same animals used in the sacrices.
2. The animals must be killed with respect
and compassion by a religious Jew
specially trained and licensed to do so,
called in English a shochet [shoh-khit].
3. All blood must be drained from the
animal. Humans have the right to
nourishment, but not to the life of
others.
18
As Jacob Milgrom says:

The food prohibi8ons are the Torahs personal
recommenda8on as the best way of achieving this
higher ethical life. Together the food prohibi8ons,
the blood prohibi8on, and ritual slaughter reveal
an intricate ethical web of dietary restric8ons that
teaches the Israelites to have reverence for life by
(1) reducing their choice of esh to a few animals,
(2) limi8ng the slaughter of even these few
permiWed animals to the most humane way and
by the few who can qualify, and (3) prohibi8ng the
consump8on of the blood, as acknowledgement
that bringing death to living things is a concession
of Gods grace and not a privilege of humanitys
whim.
(Levi8cus, a Con8nental Commentary, p. 107.)
19
The Israelites are

commanded to go far
beyond abstaining from
blood, which is enjoined on
all humanity, to severely
limi&ng consumed animals
to a very few. By respec&ng
life in all its forms, the
Israelites are thus called to
aspire to a higher moral and
ethical plane, a life of what
Levi&cus calls qadosh, or
holiness.
20
21
Chapter 11 deals with clean

and unclean food, bemer
translated pure and impure.
The Hebrew word is ame (t-m),
and it has absolutely nothing to do
with physical cleanliness or any
inherent quality (or lack of quality) in
the food itself. Clean and
unclean (or pure and impure)
delineate foods that may or may not
be eaten within the context of a
sanc&ed life. It is ritual cleanness or
purity, not physical.
22
Levi&cus 11 consists of 7 parts,

framed by an introduc&on and
conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Water animals (9-12)
Birds (13-19)
Winged insects (20-23)
Dead animals (24-28)
Dead swarming creatures (29-40)
Swarming creatures (41-45)
Conclusion (46-47)
23

conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Birds (13-19)
Conclusion (46-47)
24
Introduction
(Leviticus 11: 1-2a)
The Lord said to Moses and Aaron:
Israelites and say to them . . .
Speak to the
As weve noted previously, Leviticus is first and

foremost a book of teaching, and here Moses and his
brother Aaron, newly ordained as High Priest, teach the
Israelites concerning one of the fundamental aspects of
the human experience: eating.
25

conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Birds (13-19)
Conclusion (46-47)
26
Land Animals
(Leviticus 11: 2b-8)
Of all the land animals these are the ones you may
eat: Any animal that has hoofs you may eat, provided
it is cloven-footed and chews the cud. But you shall
not eat any of the following from among those that
only chew the cud or only have hoofs: the camel,
which indeed chews the cud, but does not have hoofs
and is therefore unclean [impure] for you; the rock
hyrax, which indeed chews the cud, but does not have
hoofs and is therefore unclean [impure] for you; the
hare, which indeed chews the cud, but does not have
hoofs and is therefore unclean [impure] for you . . .
27
Land Animals
(Leviticus 11: 2b-8)
and the pig, which does indeed have hoofs and is
cloven-footed, but does not chew the cud and is
therefore unclean for you. You shall not eat their
meat, and you shall not touch their carcasses; they are
unclean [impure] for you.
28
No&ce the really nice

symmetrical structuring of
Part 1, the Land Animals:
1. What you may eat (2b-3)
2. What you may not eat (4-8)
Camel
Rock Hyrax
Hare
Pig
Each item you may not eat follows
the same pamern:
The [blank], which indeed chews the cud
[or does not], but does not have hoofs [or
does] and is therefore impure for you.
29
I have a ques&on. Were the

four animals already taboo
and the criteria drawn up to
jus&fy the taboos, or were
the criteria prescribed, and
then used to classify the
animals?
Which came
rst, the chicken
or the egg?
30
Youll need a
super detec&ve to
solve this one!
31
We turn once again to Professor

Milgromdetec&ve par
excellence!
If the 4 quadrupeds were taboo
because they were unt for the table,
then other such quadrupeds must be
unt, too.
Are there any others quadrupeds
that have cloven hooves and do not
chew the cud, or that chew the cud
and do not have cloven hooves?
32
Yes, there are 6! The biblical 4, plus the llama and the
hippopotamus. There are no llamas in Israel, but hippopotami
did live on the marshy coastal plains of Israel and could have
been eaten. The hippo does not chew the cud, but it does have
a cloven hoof.
But the cleg in the hoof of
the hippo was mistaken for
toes, so the ancients
missed it, as they did with
the rock hyrax and the hare
mistakenly chewing the
cud. Even Aristotle missed
this in his Historia animalis.
If the ancients had correctly
classied the hippo, it
would have been among
the impure animals, as
well!
33
So, back to the drawing board!

If we look over at Deuteronomy 14:
4-5 we read:
These are the animals you may eat: the ox,
the sheep, the goat, the deer, the gazelle, the
roebuck, the wild goat, the ibex, the
antelope, and the mountain sheep.
Our author lists 10 quadrupeds that may be
eaten, 3 domes&c animals and 7 wild game.
But there may be others he does not know
about, so he adds 14: 6
Any among the animals that has divided
hooves, with the foot cloven in two, and that
chews the cud you may eat.
34
That is not the case among the

impure animals listed in
Deuteronomy 14: 7-8they are
limited to 4, the same 4 as in Levi&cus
11, without any possibility of others
being discovered and added to the
list:
But you shall not eat any of the following
that chew the cud or have cloven hooves: the
camel, the hare, and the rock badger, which
indeed chew the cud, but do not have divided
hooves; they are unclean [impure] for you.
And the pig, which indeed has divided
hooves, with cloven foot, but does not chew
the cud, is unclean for you. Their esh you
shall not eat, and their dead bodies you shall
not touch.
35
Thus, we rightly conclude that the

criteria came rst, and the animals
were chosen to t the criteria, not
the other way around.
Elementary, my dear
Watson, elementary!
36
That was
nicely done!
Make him
go away!
37
So, lets have a look at

these 4 forbidden
quadrupeds, those that
have either cloven hooves
or chew the cud, but not
both.
38
The Camel
Most camels in the Middle East are
domes&cated, and they serve as the
workhorse of the desert. A full-grown
camel stands 61 at the head and 71 at
the hump, weighing in at 660-1,320 pounds.
Camels can sprint at 40 mph and sustain 25
mph for long distances. Camels can also go
for long periods without external water, but
when they drink their physiology allows
them to gulp down 54 gallons of water in 3
minutes! A camel lives 40-50 years.
In the Bedouin culture all elements of a
camel are used: its labor, milk, hide, bones
and meat.
The camel has a 3-chambered stomach and
In his explora8ons in the Sinai, Dr. C. has eaten it chews the cud, but its cushion-like feet
camel meat many 8mes. It is dark and sweet, have 2 toes, not hooves; hence, the camel is
impure.
very tastybeWer than a good steak!
39
The Rock Hyrax

Also called Rock Badgers, Rock Rabbits
and Conies, the rock hyrax is a very social
animal, living among the rocks in families
that make up a colony of 40-50 individuals.
Each rock hyrax has up to 20 vocaliza&ons,
and each has a dis&nct set of friends in
the colony. Their colonies are well
organized, pos&ng sentries as look-outs
while individuals go about foraging. They
eat vegeta&on, insects, lizards and bird
eggs. A rock hyrax grows to 20 inches,
weighs 8-9 lbs. and lives 12 years.
We met this rock hyrax at the Ein Gedi

waterfall in Israel. He hammed it up for
photos, happily posing for us!
Photography by Ana Maria Vargas
The rock hyrax has toes, and it is NOT a

ruminant; that is, it does not chew the cud.
Its mouth is always moving, though, much
like a rabbit, so the ancient Jews thought it
chewed the cud, and hence classied it as
impure.
40
The Hare
Hares are classied in the same family as
rabbits. A hare diers from a rabbit in that a
hare is typically larger than a rabbit and does
not live in a burrow underground, but nests in
grass above ground. Perhaps because of their
exposure, young hares are born with their
eyes open and can fend for themselves
quickly. Unlike rabbits, hares have never
been domes&cated.
Bugs Bunny (the Oscar-winning Wabbit),

created by Tex Avery and voiced by Mel Blanc
for Warner Bros. Cartoons, rst appeared on
July 27, 1940 in Porkys Hare Hunt.
Hares are fast, sprin&ng 35-40 mph, and

leaping up to 10 feet at a &me. Typically shy,
in the spring&me hares chase one another
and box with their front pawsthe males
vying for dominance as ma&ng season
approaches. (This is probably the origin of
the expression Mad as a March Hare!)
Hares have toes andlike the rock hyrax
does not chew the cud; it just looks like it.
41
The Pig
The pig is the one of the four named
quadrupeds that has cloven hoofs but it
does not chew the cud; it is the only one of
the four that does not do so, sugges&ng that
chewing the cud was added to purposely
exclude the pig.
In many cultures the pig is revered: in Asia
the wild boar is one of the 12 images of the
Chinese zodiac; in Europe the boar
represents a standard charge in heraldry.
But not so in Scripture, where the pig is
Babe from the charming 1995 comedy-drama

of the same name. Nominated for 7 Academy viewed with revulsion. In the Haggadah the
rabbis say, When the pig is res&ng he
Awards, the movie delighted audiences and
stretches out his legs, displaying his cleg
raked in $254 million worldwide.
In Islam pigs are also unclean animals. In 2009, in a
dazzling display of stupidity, Egyp8an authori8es
savagely slaughtered some 300,000 pigsevery pig in
Egyptin an ignorant and misguided aWempt to
combat Swine Flu.
hoofsHow kosher I am, he seems to say,

all the while hiding the fact that he does not
chew the cud, thus revealing his hypocrisy!
42
Dogs look up to man.

Cats look down to man.
Pigs look us straight in
the eye and see an
equal.*

Winston Churchill (1874-1965).
Winston Churchill
In 2012 researchers from the a consor&um of

universi&es completed the rst genomic analysis
of the domes&c pig, nding that its genomic
sequence is remarkably similar to humans!

(Nature, November 15, 2012)
43

conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Birds (13-19)
Conclusion (46-47)
44
Water Animals
(Leviticus 11: 9-12)
Of the various creatures that live in the water, you
may eat the following: whatever in the seas or in
river waters that has both fins and scales you may
eat. But of the creatures that swarm in the water or
animals that otherwise live in the water, whether in
the sea or in the rivers, all those that lack either fins
or scales are loathsome for you, and shall always be
loathsome to you. Their meat you shall mot eat, and
their carcasses you shall loath.
45
Aqua&c life is
enormously rich and
varied. The Marine
Species Database lists
4 Kingdoms, 22 Phyla,
58 Classes, 222
Orders, 858 Families
and 2,624 Genera.
The seas and rivers
are teeming with life!
46
So, why does Levi&cus

11 limit acceptable
seafood to only those
creatures with both
ns and scales?
Something
smells shy
about that!
47
48
The world of biblical cosmology

views crea&on in dis&nct
categories, with each category
having clearly dened content
and characteris&cs. From this
perspec&ve, animals move
within each category (land,
water and air) in a way natural
to their environment:
1. Land animals walk
2. Water animals swim
3. Air animals y
49
Consequently, when speaking of

water animals, only those that
have ns and scales and, hence,
swim may be eaten. This
drama&cally reduces an
Israelites diet to only a handful
of sh that would be available to
them.
As with the land animals, this
limita&on has nothing to do with
any inherent quali&es (or lack of
quali&es) in the poten&al sea
creatures. Its signicance is
ritual, not hygienic.
50

conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Birds (13-19)
Conclusion (46-47)
51
Birds
Of the birds, these you shall loathe: the griffon
vulture, the bearded vulture, the black vulture, the
kite, the various species of falcons, the various species
of crows, the eagle owl, the kestrel, the long-eared
owl, the various species of hawks, the little owl, the
cormorant, the screech owl, the barn owl, the horned
owl, the osprey, the stork, the various species of
herons, the hoopoe, and the bat.
52
Im not Jewish,
but I wont be
ea&ng any of
THOSE!
Me neither!
53

conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Birds (13-19)
Conclusion (46-47)
54
Winged Insects
The various winged insects that walk on all fours are
loathsome for you. But of the various winged insects
that walk on all fours you may eat those that have
legs jointed above their feet for leaping on the ground;
hence of these you may eat the following: the various
kinds of locusts, the various kinds of bald locusts, the
various kinds of crickets, and the various kinds of
grasshoppers. All other winged insects that have four
legs are loathsome for you.
55
Wait a minute!
Insects have 6
legs, not 4.
True, I have 4
and Im not a
bug.
56
In any case,
Im not going
to eat any of
those either!
John the Bap&st
did.
57

conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Birds (13-19)
Conclusion (46-47)
58
Dead Animals
You become unclean by the followinganyone who
touches their carcasses shall be unclean until evening,
and anyone who carries any part of their carcasses
shall wash his garments and be unclean until evening
by all hoofed animals that are not cloven-footed or do
not chew the cud; they are unclean for you; anyone
who touches them becomes unclean. Also by the
various quadrupeds that walk on paws; they are
unclean for you; anyone who touches their carcasses
shall be unclean until evening, and anyone who carries
their carcasses shall wash his garments and be unclean
until evening. They are unclean for you.
59
As we move through the

sanc&ca&on chapters of
Levi&cus the major theme is the
contrast between life and death.
In the Garden of Eden death
overcame life; in Gods plan of
redemp&on, life overcomes
death.
In Levi&cus 11 anyone who
touches the corpse of a dead
animal is unclean un&l
evening, when he must bathe
and wash his clothes.
60

conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Birds (13-19)
Conclusion (46-47)
61
Dead Swarming Creatures

[Read from Text]
62
Any unclean swarming creature that dies

and falls on to or into anything makes the
thing they fall on to or into unclean, and
the object must then be made pure.
63

conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Birds (13-19)
Conclusion (46-47)
64
Swarming Creatures
All creatures that swarm on the ground are loathsome and
shall not be eaten. Whether it crawls on its belly, goes
on all fours, or has many legsany creature that swarms
on the earthyou shall not eat them; they are loathsome.
Do not make yourselves loathsome by any swarming
creature nor defile yourselves with them and so become
unclean by them.
65
Yuck! That
is so gross!
I cant look!
66
Swarming Creatures, cont.

All creatures that swarm on the ground are loathsome and
shall not be eaten. Whether it crawls on its belly, goes
on all fours, or has many legsany creature that swarms
on the earthyou shall not eat them; they are loathsome.
Do not make yourselves loathsome by any swarming
creature nor defile yourselves with them and so become
unclean by them. For I am the Lord your God. You shall
make and keep yourself holy, because I am holy. You
shall not make yourselves unclean then, by any swarming
creature that crawls on the ground. Since I, the Lord, am
the one who brought you up from the land of Egypt that I
might be your God, you shall be holy, because I am holy.
67
With the Tabernacle

opera&onal, the sacricial
system in place and the
priests ordained, God has
built the bridge between
sinful humanity and himself.
Now, as we enter the
sanc&ca&on chapters,
God calls sinful humanity to
walk across the bridge into
the presence of God, and the
walk requires becoming
holy, as God himself is holy.
68

conclusion:
Introduc&on (1-2a)
1.
2.
3.
4.
5.
6.
7.
Land animals (2b-8)

Birds (13-19)
Conclusion (46-47)
69
Conclusion
This is the instruction for land animals, birds, and all
the creatures that move about in the water, as well as
any animal that swarms on the ground, that you may
distinguish between the clean and the unclean, and
between creatures that may be eaten and those that
may not be eaten.
70
1. In Levi&cus we approach God through

sacrice; we walk with God through
what?
2. What did humanity eat in the opening
chapters of Genesis? When did this
change?
3. What is the primary reason for the dietary
laws regarding animals in Levi&cus 11?
4. Do these laws apply to Chris&ans today?
5. What might Chris&ans learn from the
dietary laws in Levi&cus that would help
us live out our lives in Christ?
71
Copyright 2015 by William C. Creasy

All rights reserved. No part of this courseaudio, video,

photography, maps, &melines or other mediamay be
reproduced or transmimed in any form by any means, electronic
or mechanical, including photocopying, recording or by any
informa&on storage or retrieval devices without permission in
wri&ng or a licensing agreement from the copyright holder.
72

Excuse Me, Is This Kosher?

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Lesson

Excuse me, is this kosher?

As we entered Lesson #6 the Tabernacle was constructed and consecrated;

Excuse me, is this kosher?

Lessons 1-6 focused on Levi&cus, Part 1: Sacrice, the means by which a

Excuse me, is this kosher?

Recall that Levi&cus is built on a basic 2-

Food of Gods people (11: 1-47)

Excuse me, is this kosher?

As we move into Lesson #7

Food of Gods people (11: 1-47)

Excuse me, is this kosher?

Excuse me, is this kosher?

Thats a very good ques&on,

Excuse me, is this kosher?

At the beginning of our narra&ve in Genesis

Excuse me, is this kosher?

In the prelapsarian worldthe world of Genesis 1-2there

Excuse me, is this kosher?

Only ager the Fall, when sin

Excuse me, is this kosher?

In the ood God washes the board clean,

John Mar&n. The Deluge (oil on canvas), 1834.

Once o the Ark, humanity does indeed have

Excuse me, is this kosher?

So, for the rst &me man becomes a meat eater!

Excuse me, is this kosher?

From the post-ood world to

Excuse me, is this kosher?

When God divided the Israelites

Excuse me, is this kosher?

Many have oered explana&ons for

Here are the basic rules:

Here are the basic rules:

As Jacob Milgrom says:

Excuse me, is this kosher?

The Israelites are

Excuse me, is this kosher?

Chapter 11 deals with clean

Levi&cus 11 consists of 7 parts,

Land animals (2b-8)

Excuse me, is this kosher?

Levi&cus 11 consists of 7 parts,

Land animals (2b-8)

Excuse me, is this kosher?

As weve noted previously, Leviticus is first and

Excuse me, is this kosher?

Levi&cus 11 consists of 7 parts,

Land animals (2b-8)

Excuse me, is this kosher?

Excuse me, is this kosher?

Excuse me, is this kosher?

No&ce the really nice

I have a ques&on. Were the

Excuse me, is this kosher?

Excuse me, is this kosher?

We turn once again to Professor

Excuse me, is this kosher?

So, back to the drawing board!

Excuse me, is this kosher?

That is not the case among the

Thus, we rightly conclude that the