דברים, פרק י״ד, פסוק ו׳

To determine which animals are fit for consumption, a dual system of identification is established, combining a specific list of pure species with a set of defining physical traits. Since previous instructions already named ten pure species, providing general physical signs might seem redundant. The primary approach among commentators is that these physical markers serve as a practical guide for someone in the field who may not recognize the specific names of the animals [חזקוני, בכור שור]. Additionally, this rule establishes that these traits are entirely reliable; an animal is permitted if it possesses them, even if its appearance is unusual or it is a hybrid of pure species [העמק דבר]. Another perspective views this as an absolute law of nature, asserting that no animal on earth possesses both of these pure signs other than the ten explicitly listed species [ביאור יש״ר]. Alternatively, the earlier specific list was intended for different legal derivations, making it necessary to detail the physical signs here to directly permit the consumption of the animals themselves [מלבי״ם].

The physical requirements begin with the presence of a hoof, which is a nail-like structure that fully encases the foot, obscuring the toes [ביאור שטיינזלץ]. However, the mere existence of a hoof is insufficient, as impure animals like the camel also possess them [רש״י, שפתי חכמים, רא״ם, ברכת אשר]. To guarantee purity, the hoof must be deeply and completely cloven. A slight crack is not enough; the split must go entirely through from top to bottom, making it look like two completely distinct hooves or separate shoes. If the hoof is only partially separated, the animal remains impure [רש״י, הכתב והקבלה, ביאור יש״ר, נתינה לגר]. The second required sign is that the animal must chew its cud, meaning it regurgitates and re-chews its food. Commentators agree that an animal is only permitted if it possesses both traits simultaneously. If even one is missing, the animal is forbidden. For instance, dogs and cats lack hooves entirely, while horses and donkeys have hooves that are not split. The pig has a completely split hoof but does not chew its cud, whereas the camel, hare, and rock badger chew their cud but lack the proper split hooves [רלב״ג, חזקוני, בכור שור].

Beyond external physical signs, there is a clear legal directive regarding a fetus found inside its mother's womb. If a pure animal is properly slaughtered, whatever is found inside its womb is permitted for consumption by virtue of the mother's slaughter. The fetus does not require its own separate slaughter, regardless of whether it is found alive or dead [רש״י, תורה תמימה, מלבי״ם, אדרת אליהו]. This permission extends to the placenta, provided no part of it emerged prior to the slaughter. Furthermore, it is permitted to cut a portion of the fetus while it is still inside the womb in order to save it, and doing so does not violate the prohibition against eating a limb taken from a living creature [תורה תמימה]. However, this allowance comes with specific conditions. The fetus must maintain the physical form of an animal; if a creature resembling a bird without hooves is found inside the womb, it is forbidden to eat [תורה תמימה, שפתי חכמים, משכיל לדוד]. Finally, consuming what is found in the womb is only permitted if the mother animal itself was physically whole and not missing any parts at the time of slaughter [תורה תמימה].