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In categorizing kosher animals and fish, the Torah delineates the characteristics that make an animal or fish kosher. Does it chew its cud and have cut up hooves? Does it have fins and scales? As long as an animal or fish suits the criteria, it is regarded kosher. The Torah does not checklist the names of certain animals or fish that “made the cut”, just the criteria. Although, when it comes to birds, the Torah takes a extremely distinct method.
in place of record the avian characteristics that render a chicken either kosher or non-kosher, the Torah lists twenty non-kosher species leaving each different species, by way of no longer being listed, to be considered kosher.
among these twenty non-kosher species listed in Parashat Shemini, are the tinshemet, the ke’at, and the racḥam. The Talmud (Chulin 63a) cites Rav Yehuda who identifies the racḥam with the sherakrak. “Sherakrak”. This kind of curious identify. Rashi explains that the identify is imitative in foundation. It was given to the fowl via its very assorted name, sherak-rak.
The chicken’s call is so raucous and so recognizable that there are those who are convinced that it’s the supply now not only of the fowl’s identify but also of our word for a cry, shriek. Even if that etymology is correct or not hardly ever takes far from the poetic (and auditory!) symmetry and pride to be gotten from the rationalization.
although, whereas the fowl’s identify is understandably linked to shrieking, it’s less clear why so raucous a sounding chook would even be wide-spread because the racham. “Racham” which is derived from the Hebrew time period for compassion hardly seems like a logical or satisfying name for such a creature.
The Talmud, in its dialogue, provides some connections however also leaves some questions,
Rabbi Yochanan says: Why is it called the racḥam? As a result of when the racḥam arrives, love/compassion [rachamim] involves the world…. And we have a convention that when it sits on the ground (Rashi – which isn’t its regular behavior) and whistles [shareik], [it is a sign that] Moshiach is coming, because it is pointed out: “i will be able to whistle [eshrekah] for them and gather them in.” (Zechariah 10:8).
So right here, the Talmud makes the connection extra certain but doesn’t speak to our question. What’s the problem about this racḥam hen and disquieting squawk? How is it that this non-kosher chook evokes compassion in others and, most significantly, what is its connection to Moshiach?
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My grandfather HaGaon Rav Bezalel Zev Shafran ZT’L (in Yalkut HaChanochi 30) addresses these questions and, as usual, brings a crystallin directness to his clarification. He starts his exploration of this cryptic Talmudic observation via setting up two premises. The primary is founded on the Hebrew alphabet and its ascending order, from alef to tav.
We remember that the Hebrew alphabet is additionally a numbering system during which the numbers, along with the letters, rise in ascending order. The primary letter, alef, represents the number one. Whereas “one” may additionally look a meager presence, singular and unassuming it’s, basically, ideal in its unity and singularity. It’s whole, finished, and perfect. Each and every subsequent letter/number following the alef suggests numbers divisible and complex, implying expanding disunity.
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