The kosher signs on a mammal are straightforward. It chews the cud, and has fully split hooves. Anything that meets the rule is kosher; anything that doesn’t meet the rule is not. It’s simple.

Yet the Torah specifies some animals which aren’t kosher, and why:

אַךְ אֶת זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִסֵי הַפַּרְסָה אֶת הַגָּמָל כִּי מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם: וְאֶת הַשָּׁפָן כִּי מַעֲלֵה גֵרָה הוּא וּפַרְסָה לֹא יַפְרִיס טָמֵא הוּא לָכֶם: וְאֶת הָאַרְנֶבֶת כִּי מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם: וְאֶת הַחֲזִיר כִּי מַפְרִיס פַּרְסָה הוּא וְשֹׁסַע שֶׁסַע פַּרְסָה וְהוּא גֵּרָה לֹא יִגָּר טָמֵא הוּא לָכֶם: – You may eat any animal with split hooves, that also chews its cud. Don’t eat animals that chew the cud but don’t have fully cloven hooves: The camel, since it chews the cud but doesn’t have a split hoof is not kosher for you. The hyrax, since it chews the cud but doesn’t have a split hoof is not kosher for you. The hare, since it chews the cud but doesn’t have a split hoof is not kosher for you. The pig, since it has a split hoof but doesn’t chew the cud is not kosher for you. (10:3-7)

It would seem unnecessary to explain that these aren’t kosher, because they don’t conform to the simple rule of kosher. But curiously, the Torah seems to say that the reason they are not kosher is because they only have one sign, not because they don’t fit the rule!

Why does the Torah go out it’s way to emphasise that one sign is different or worse than having none?

The Kli Yakar explains that having one sign is actually worse than none, because it can give the illusion of appearing to be something it is not. Only careful consideration dispels the facade. This hypocrisy is what the Torah takes such issue with.

Rabbi Shlomo Farhi teaches that with some sobering self-awareness, a lucid person knows exactly what they need to fix. But when a person has something to hold onto, they can deceive themselves, and prevent the real growth we need to prevent atrophy.

Rabbi Nathan Lopez Cardozo remarks that on a communal and personal level, each of us has blurred the lines between reality and illusion somewhat.

A little more openness and honest would be a big step forward in every way. It’s important to own our successes and failures equally.

What could you own better in your life?

The story of Egypt begins by setting the scene of a nation oppressed and enslaved. The story then tells Moshe’s backstory, but with terse details.

He interceded when an Egyptian enforcer bullied a Jew, killing him. He interceded when two Jews were fighting each other. He interceded when some local shepherds bullied Yisro’s daughters. The Midrash says that the burning bush event happened when he followed a thirsty lost lamb. These cryptic inclusions are instructive about why he was selected. The common denominator between the stories subtly conveys the qualities a good leader possesses.

The Meshech Chochma notes that in all these incidents, Moshe demonstrated his care to for the weak, and his willingness to intervene in other people’s problems. Moshe was someone who would risk himself to take action for another.

The burning bush story says the reasons he could be a leader:

וירא ה’ כי סר לראות ויקרא אליו אלוקים מתוך הסנה – Hashem saw that he had turned to look, and God called to him from within the thorn bush. (3:4)

This is the very first time God speaks to him. This is when Moshe receives his mission. Moshe would need to become the ultimate leader. The quality he had was that he could “turn and look” – כי סר לראות.

Moshe was a natural helper, a complete giver, he wanted nothing for himself in return. Protecting the weak and helpless, with genuine self-sacrifice is the defining quality of a great leader. This is the type of person the Jews needed to take them from the depths of slavery to the apex of greatness.

A true leader must be ready to sacrifice everything for his people.

What could change in your circles if you lead a bit more?

The Torah does not introduce us to Moshe as an adult, ready to save the Jewish people. The Torah tells us of his birth and adoption by the Egyptian royal family.

Moshe’s childhood contains subtle descriptions of his nature that resulted in his eventual leadership. It is clear throughout that although brought up in the palace, he was aware that he was a Jew:

וַיְהִי בַּיָּמִים הָהֵם וַיִּגְדַּל מֹשֶׁה וַיֵּצֵא אֶל אֶחָיו וַיַּרְא בְּסִבְלֹתָם וַיַּרְא אִישׁ מִצְרִי מַכֶּה אִישׁ עִבְרִי מֵאֶחָיו – It came to pass in those days. Moshe grew up, and went out to his brothers and saw their burdens. He saw an Egyptian man striking a Hebrew man of his brothers (2:11).

He recognised the slaves as his brothers, which distressed him. His kin were suffering, but he was a prince of Egypt!

When he came across an Egyptian bully abusing a Jew, it was too much to ignore:

וַיִּפֶן כֹּה וָכֹה וַיַּרְא כִּי אֵין אִישׁ וַיַּךְ אֶת הַמִּצְרִי וַיִּטְמְנֵהוּ בַּחוֹל – He looked this way and that way, and saw that there was no-one; he attacked the Egyptian and hid him in the sand. (2:12)

He made the decision to stand with his people and killed the Egyptian. An outlaw, he committed a crime against the people and land that had raised and nurtured him.

R’ Nathan Lopez Cardozo explains how this pasuk is also true of Moshe’s internal conflict. He was a walking contradiction; Egyptian and Jew, yet neither as well! He looked within, this way and that way, and saw that there was no-one. So he left the Egyptian inside him in the sand, rejecting Egyptian culture and values.

This all fits into the picture we have of Moshe before he became a leader. He was someone who would put his neck on the line for others.

That’s leadership takes.