Musar su Levitico 11:9

The expression קרבן לה' which we invariably find when the offerings to be presented on this altar are mentioned, reflect the purpose of these offerings to achieve closeness, קרבן, with G–d. The Torah constantly repeats the expression לי-ה-ו-ה in connection with these קרבנות in order to stress the profound value of this spiritual rapprochement and unification with the Celestial Regions by means of these offerings. All this is explained by the Zohar. This too is the reason that the Torah stresses in Deut. 8,3 that "Man does not live on bread alone but on everything that originates from G–d." Man lives also on the spiritual dimension of food. This is why the legislation of forbidden foods in chapter eleven follows immediately after the legislation of who and under what circumstances the priests may enter the Tabernacle. The Torah wanted to establish a conceptual linkage between food consumed by man and food consumed by the altar In chapter 15 of the above cited שער הקדושה the author – again basing himself on the Zohar – writes that the impure spirit of the חיצונים rests on the מאכלים טמאים, forbidden foods, and that anyone who eats them ingests this spirit and that his own נפש is thereby detrimentally affected. Consumption of מאכלים טהורים, pure foods, however, confers upon the person eating them some of the spirit of purity and holiness resting on those foods. This is what is meant by צדיק אוכל לשובע נפשו, "The righteous man eats to satisfy his soul" (Proverbs 13,25). The entire chapter in ראשית חכמה is relevant to our פרשה, including the prayers mentioned there.

After conclusion of the paragraph dealing with the death of the sons of Aaron and the precautions priests must take not to run the risk of displeasing G–d to the point where they would become guilty of death, the Torah continues with a list of what we may or may not eat. The chapter dealing with these forbidden foods parallels the prohibition not to eat from the tree of knowledge in גן עדן. The origin of theses forbidden foods is in the סיטרא אחרא, the side of the emanations in which negative influences originate. The Zohar explains this at length.