https://www.tabletmag.com/jewish-life-and-religion/87719/forbidden-food https://www.tabletmag.com/jewish-life-and-religion/87719/for... : Christopher Hitchens .

https://www.tabletmag.com/jewish-life-and-religion/87719/forbidden-food https://www.tabletmag.com/jewish-life-and-religion/87719/for... : Christopher Hitchens ..characteristically did not hold back in his book ‘God is not Great.’ [..]In God is not Great, Hitchens notes uneasy similarities between humans and pigs: Porcine DNA and human DNA are very similar, so much so that porcine heart valves can be transplanted into humans; pigs are noticeably smarter than other farm animals; and pig skin looks almost human, so much so that the smell and look of suckling pig and roasting human infants is, according to those who have had the misfortune of smelling and seeing both, disconcertingly similar. And make no mistake about it—many ancient Israelites had that misfortune. Hitchens thought this was the basis for the Jewish taboo against eating pork. Hitchens’ understanding makes complete sense—especially if you extend the argument even further. All meat consumption by Israelites originally required the animal be sacrificed to God. The choice parts were burned to soothe God—a necessary precaution in a world where natural disasters, disease, rampant infant mortality, death of an alarming number of women in childbirth, and famine had no other explanation than an angry or distracted god—or given to the priests to eat, and the remnants were eaten by the Israelite offering the sacrifice and those joining with him for that meal. Generations later, long after the taboo against eating pork had already been in place, non-sacrificial meat was allowed to be consumed. That means if pigs were kosher, Israelite worshippers would have smelled something eerily similar to the smell that emanated from pagan places of worship—if, as the Hebrew Bible claims, human child sacrifice was indeed practiced by the Israelites’ neighbors—and the Israelite priests would also have been seen consuming meat that bore a disturbing resemblance to those horrific pagan sacrifices. Would Israelites, who were then mostly illiterate, think that the Torah allowed human sacrifice? Would pig sacrifice cause Israelites to sacrifice their infants the way Torah claimed Israel’s neighbors did? Or could it be that the similarities alone were thought to be displeasing to God, regardless of how Israelites would or would not react to them? When understood in this context, and when we take into account the alarming frequency with which the Hebrew Bible says our ancient ancestors reverted to pagan worship, the taboo against eating pork takes on new meaning.[..] The whole piece is fascinating.