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    The Torah

    tells us that a

    kosher animal

    is one which

    has split

    hooves and

    chews its cud;

    pigs have split

    hooves, but

    because they

    do not chew their cud, are not kosher.

    The Rabbis of the Medrash tell a parable

    of a pig stretching out a leap in order

    to display its split hooves, and attempt

    to fool everyone into believing that it is


    Esav, Yaakov’s twin, claimed to follow

    the same tradition as Yaakov. When

    Yaakov left to Padan Aram to marry a

    girl from the family , Esav followed suit

    and also married a girl “from the family,”

    but did not divorce his non-Jewish

    wives. This act of marrying a “girl from

    the family” was solely in order appear as

    though he was following in the footstep

    of Jewish tradition.

    The so called “Judeo-Christian”

    tradition is merely a facade. Despite the

    fact that the two brothers were twins,

    and had a lot in common biologically,

    they had very little in common in

    terms of lifestyle. There is an oftenquoted

    medrash which states, “Why is

    the pig called a ‘chazir’? Because some

    day in the future God will give it back

    (“lehachziro”) to the Jewish people.”

    The Rishonim ask how this can be.

    The Rambam postulates, as one of the

    thirteen principles of our faith, that the

    laws of the Torah will never change. Can

    it be that some day it will be permissible

    for us to eat Pork?

    Some of the Rishonim explained

    that “the return of the pig does not

    refer to eating pork, but rather to the

    restoration of the Jewish government in

    place of the Christian one.” The “pig” is

    the faker who makes believe that he is

    kosher by showing his split hooves, just

    as Christians claim that theirs is a twinreligion

    with ours, and just as Esav was

    a twin brother of Yaakov.

    The prophet Malachi points out in

    the haftorah that the fact that they

    were twins has nothing other than

    biological significance: “I love Yaakov,

    while I have rejected Esav, and I disdain

    him.” Throughout the generations the

    Jewish people have adopted a dual

    position vis-a-vis the Christians and

    mankind. Namely, the position of

    Avraham Avinu (in the beginning

    of Chayei Sara): we exist as both

    strangers and citizens with respect

    to the rest of mankind. Regarding

    fighting crime, terror, disease, poverty,

    improving the economy, and delving

    into the science of nature, we are

    equal partners, and all work together.

    But, with respect to the purpose of our

    lives, and lifestyle – the Jewish people

    feel “as strangers”, and share nothing

    in common with anyone else. We are

    “the nation that lives alone” (parshas

    Balak), and will

    always remain

    so. The Jews live

    alone, die alone,

    and are buried

    alone. When Ruth

    converted and

    joined the Jewish

    people, she said to

    her mother-in-law

    Naomi, “Where

    you go I will go;

    where you stay, I

    will stay; the way

    you will die, I will die; and there too

    will I be buried.”

    After living for many years in peace

    and harmony in Eretz Canaan, after the

    passing of Sara, Avraham Avinu insists

    on buying her a separate burial plot. The

    Jew lives differently, dies differently, and

    is even buried differently to emphasize

    this point. We share biological

    similarities with others, and work

    together with others on many different

    projects for the purpose of improving

    man’s position here; but we do not share

    their weltanschauung. “Asher bochar

    banu mikol haamim.”