Atid Chazir L'hitaher (The Pig Will Become Kosher in the Future)

"Atid Chazir L'hitaher" (The pig will become Kosher in the future) is one of the prophecies expected to occur in the days of Moshiach according to the words of Chazal. Many sages who interpreted Chazal debated the explanation of what will happen - some interpreted it literally while others explained that it refers to the spiritual dimension of things. Chassidus explains that the klipa of the pig in the world of klipos serves as the source of vitality for all klipos, and in the future this source will be nullified and purified. The pig also symbolizes the essence of the final exile, the exile of Edom. The service of the Jewish people in exile is to refine its klipa, to purify and cleanse it.

Source of the Prophecy

In the books of Chazal that we have today, no source for this idea is found. However, in the books of the great sages of Israel, both Rishonim and Acharonim, this idea is found, sometimes in the name of Chazal. In some sources it is quoted simply in the name of Chazal, and in others in the name of Midrash Tanchuma or Bereishis Rabba. The wording in several of them is: "Why is it called 'chazir' (pig)? Because in the future it will 'lachzor' (return) to being permitted" or "because in the future it will return to Israel/to us." In some sources the wording is "the pig will return and become pure" and similar expressions. The interpretation of the name "chazir" from the language of "chazara" (return) is found in the teaching of Chazal in Vayikra Rabba (13:5): "And why is it called 'chazir'? Because it returns the crown to its owner." Since this statement is not explicitly mentioned in the books of Chazal, some have questioned its authenticity, but the Rebbe expressed surprise at this after noting the many great sages of Israel throughout the generations who cite this statement of Chazal from several sources.

The permitting of forbidden animals in the future is an opinion in Midrash Shocher Tov that interprets the verse: "Hashem matir asurim" (Hashem releases those who are bound). However, according to what is explained there, it does not specifically refer to the pig but to all animals and beasts. This is the language of the Midrash:

"What is meant by 'matir asurim' (releases those who are bound)? Some say that all animals that were impure in this world, the Holy One, blessed be He, will purify them in the future, as it is said: 'What has been is what will be, and what has been done is what will be done' (Kohelet 1:9). And what has been done - they were pure previously for the descendants of Noach, as it is said to them: 'Like the green herb I have given you all' (Bereishis 9:3). Just as green herbs I gave to all, so too animals and beasts were initially for all. And why did He forbid them? To see who accepts His words and who does not accept them. And in the future He will permit all that He forbade. And some say He will not permit them in the future, as it says, 'Those who eat the flesh of pigs, etc.' (Yeshayahu 66:17). And if He cuts off and destroys those who used to eat them, how much more so the impure animal itself..." — Midrash Tehillim, Psalm 146

According to the dissenting opinion, the permission in the future will not be regarding eating but rather other matters, as explained in the Midrash there.

Interpretation

The consensus of all poskim (halachic authorities) is that there will be no change in halacha, as "This Torah will not change." For this reason, the commentators have offered various explanations for this statement of our Sages. Even those who explain that the idea is literally that the pig itself will become kosher, believe this is because the reality will change and the missing signs of purity will be renewed in it, and it will chew its cud like other kosher animals.

The Or HaChaim explains that this destiny is hinted at in the Torah verse prohibiting the consumption of pig: "And the pig... and it does not chew its cud; it is impure to you." He interprets the words "and it does not chew its cud" as a condition - as long as it doesn't chew its cud it is impure, and when it is 'renewed' to chew its cud, it will be pure.

Many commentators explain that this saying of our Sages is not to be taken literally. Rabbeinu Bachya explains that the meaning is that the evil power of the pig (which serves as a metaphor for the nations of the world - the kingdom of Edom) will return to benefit the Jewish people, similar to the prophecy of Isaiah: "And the wolf will dwell with the lamb." The Ritva in his commentaries explains this simply as well. Similarly, the Radbaz explains in his responsa, from a mystical perspective, that there is an angel above named Chazriel who is an accuser of Israel. And according to the simple meaning, he explains: "For Israel will eat fat foods as if pig meat were permitted to them, not that pig meat will be permitted to them, God forbid." Another explanation (of the phrase "that in the future it will be returned to us") is that it refers to the Shibuta fish whose brain tastes like pig; this fish went into exile with Israel to Babylon and is destined to return with the redemption. Chassidic teachings appear to take the explanation literally that indeed the pig will become kosher, as explained by the Or HaChaim, but with the understanding that this permission stems from the nullification of the kelipah (spiritual shell) of the pig, as will be explained below.

Regarding the time of its purification, it is explained based on the distinction between the midrashim mentioned above. In some it is explained that only the pig will be purified, from which one might understand that other animals will not be purified, while in Midrash Tehillim it is explained that all animals will be purified. The Rebbe explains, based on what is explained in Igeret HaKodesh, that there are two periods: in the first period of the Messianic era only the pig will be purified, while in the second period at the time of the resurrection of the dead, about which it is said "and the spirit of impurity I will remove from the earth," all other animals will be purified.

In Kabbalah and Chassidut

The level of kelipah of the pig is kelipat nogah (translucent shell). Within this kelipah itself is the root and source that draws vitality from holiness; this is the reason the pig has split hooves, because the matter of the hoof is the "opening and source for the external forces" to receive sustenance from holiness. Therefore, it is the head and source of the three completely impure kelipot, because it is the "intermediary" between kelipat nogah and the three completely impure kelipot to give them vitality. From this perspective, the opposition of the pig's kelipah to holiness is even greater than the three kelipot, because it is the root of sustenance and the head of all vitality of kelipah. And also because of its "proximity" to holiness, being the "head" from which the beginning of sustenance comes, it is more opposing and wicked.

Regarding the manner and level of the pig's root of sustenance, it is said: "The boar from the forest ravages it." This is because the root of vitality of the seventy ministers of nogah is from the level of "forest," which is the world of angels, who receive divine abundance from the seven attributes of Atzilut (and when they are seven multiplied by ten, they become seventy - 70). The angels, being felt entities, are a source for kelipot to draw sustenance. In the future, at the time of refinement, this possibility will be nullified and there will be no drawing of sustenance to kelipah. (From "forest" will be made "city of our God")

This is also the explanation of how the pig will be purified in the future when it chews its cud (as mentioned above). Chewing the cud means "refinement," as in eating which involves chewing a second time. Its inner content is that even the lowest levels, like the pig, will be refined in the future. This refinement is possible because even in the three kelipot there is a divine spark, except that it is in complete darkness to the extent that it cannot be refined at all - only in the future when "the spirit of impurity will be removed from the earth." (Sometimes it is explained that the refinement of the pig is a refinement of the three kelipot, and sometimes it is explained that the refinement is in kelipat nogah, the source of vitality, and in the three kelipot there can only be removal from the world). The purification of the pig and the removal of evil in the future is only because in the future a level of divinity that is beyond all definition will be revealed, and only from this perspective can this refinement take place. However, even during the refinement of evil in the future (the purification of the pig), the very lowest levels in evil itself will not be purified, and these levels are compared to Esau and Edom as dust and stones. The first level, which only conceals divinity (and is not complete evil) like dust covering a precious stone - about this level it is said: "In the future the pig will become pure." The second level is like pebbles and stones that cause damage, which oppose divinity and are complete evil.

Its Significance in Divine Service

The pig represents hypocrisy. As our Sages said: "When the pig lies down, it stretches out its hooves as if to say 'See that I am kosher'." Regarding hypocrisy itself, the pig's evil is not only that it hides its wickedness but emphasizes its righteousness, which is the worst level of evil that can exist in a person's soul. There is a level where evil is revealed and a person feels the wickedness, but there is also "hidden evil," meaning that the evil is deep within the soul and not felt by the person through his own faculties. Sometimes, beyond not being felt, the hypocrisy of evil grows to the point where it presents itself as righteousness. The deficiency and difficulty with "hidden evil" is the challenge in identifying and fighting it, and the battle against it and its refinement is extremely long and exhausting.

For this reason, Esau is compared to a pig. Even though in his battles against his brother Jacob he fought openly, when he was with his father Isaac, he portrayed himself as righteous. His hypocrisy exceeded that of Laban the Aramean, as Laban did not present himself as righteous, while Esau was more wicked in that he deceived his father by presenting himself as righteous. This is also the reason why the final exile is the exile of Edom (descendants of Esau) and lasts for many years. Since the nature of exile and concealment during the exile of Edom is that of hidden evil, and the main service is in refining this evil (as explained by the Alter Rebbe in his explanation of the Sages' statement regarding the length of exile and not knowing the time of redemption, which is because "their sin was not revealed," meaning that the sin and evil are hidden (not revealed)), therefore the exile continues for a long time for the purpose of this exhausting work. This is the meaning of "in the future the pig will become kosher" – that in the future, with the coming of Moshiach, even the hidden evil will be refined and even the pig will become kosher.

In a talk on Parshat Vayeitzei 5751, the Rebbe explained that there also exists a phenomenon of having split hooves but not chewing the cud (like a pig) in divine service. Both signs – "split hooves" and "chewing the cud" – involve the concept of duplication ("split hooves" is the division of the hoof into two, and "chewing the cud" is chewing food repeatedly). In divine service, this means working without interruption and without limitation, ascending and progressing without rest. However, this movement exists on two levels: split hooves refers to working and persevering in adding more actions and areas of activity (addition in 'quantity'). In contrast, chewing the cud involves adding refinement and purification to the spiritual aspect of the action (addition in quality).

In a person's service of Hashem, both ways exist. There are people who do many actions but, due to the general state of their soul's powers, lack purity of will and vitality motivating their actions (a deficiency in quality – like a pig that has split hooves but doesn't chew its cud). And there are people who refine themselves, their intellect, and their emotions; their soul's powers are permeated with will and recognition of G-dliness, and they are on a high and pure level, but these people do not invest in performing actions and deeds in practice (like other animals that don't have split hooves but do chew their cud). From the perspective of their level, the latter people are more elevated because their soul's powers are more refined. However, it is the former who actually fulfill the Creator's will and intention by investing in action, as the Mishnah states: "Study is not the main thing, but rather deed." And regarding these actions, it is said "in the future the pig will become kosher" – in the future, Hashem will complete and refine those who acted in practice, and elevate these actions in quality as well.

See Also

• Pig
• Kuntres Torah Chadasha Me'iti Teitzei
• The Return of the Pig in the Future Era, L'afsha Lah journal, Tomchei Temimim Yeshiva of Queens, Issue 29, 20 Menachem Av 5783, page 57

External Links

• Sdei Chemed - Pe'at HaShulchan section, letter Zayin, and in Shiyurei HaPe'ah and in section Chet, letter Chet - various explanations of this saying of our Sages.
• The Rebbe, King Moshiach - Likkutei Sichos - Volume 35, page 115, Talk 3 for Parshat Toldo