The Torah provides a definitive list of ten pure mammals permitted for consumption. While the initial focus rests on domesticated livestock, the attention ultimately shifts to wild animals to complete the permitted categories. This distinction between a domesticated animal and a wild beast carries significant practical weight. For instance, the fat of a wild animal is permitted to be eaten, and its blood must be covered after slaughter, whereas the fat of a domesticated animal is strictly forbidden [רש״ר הירש].
Identifying these specific wild creatures today presents a unique challenge. While the deer and the gazelle remain widely recognized, identifying the remaining five species relies entirely on traditions handed down through the generations [אבן עזרא, ביאור יש״ר]. Fortunately, this historical uncertainty does not prevent people from eating these animals in practice. The Torah provides clear physical signs of purity, allowing anyone to determine if a specific animal is permitted, regardless of its exact historical identity [ביאור שטיינזלץ].
Based on these traditions, the remaining animals take on distinct characteristics. One is described as a large creature resembling a gazelle [ביאור שטיינזלץ]. Another is widely identified as an ibex or mountain goat, known for its ability to scale steep rocks [רש״י, נתינה לגר, ביאור שטיינזלץ]. A third species is recognized as the oryx [נתינה לגר].
The wild ox, or forest ox, sparks a fascinating debate regarding its exact legal status [רש״י, ביאור שטיינזלץ]. Even though it is grouped with the wild beasts, there is a discussion about whether it should be governed by the laws of a wild beast or a domesticated animal [רש״ר הירש]. One perspective categorizes it as domesticated, while another argues that its very placement in this section proves it is legally considered a wild animal in every respect [נתינה לגר, אדרת אליהו].
The final animal on the list offers a variety of interpretations. Some identify it as a giraffe. Others suggest it is a creature covered in short wool, giving it a pruned or sheared appearance. A different approach connects its identity to concepts of leaping and joy [נתינה לגר, ביאור שטיינזלץ]. Despite these varied explanations, some commentators conclude that the true identity of this final creature was never fully clarified and remains a mystery [חזקוני].