PIGS, ISRAEL, AND JUDAISM: in a long article titled The Secret Life of Pigs" (Jerusalem Post) Lauren Gelfond tells us all about it. Here are a couple of excerpts which discuss pigs and ancient Judaism:

Anti-Semitism comes in many pig forms. One of the most famous and early anti-Jewish pig legends, says Friedman, is found in the Talmud.

"When the Romans seized Jerusalem, it says, the Jews sacrificed an animal every day. As part of an ancient war agreement, the Romans would give the Jews a pure animal every day to be part of this sacrifice. Then one day suddenly the Romans offered a pig. Eretz Israel was shocked, it understood the act was an effort to humiliate. The Talmud is full of [such] pig legends."

All periods of Jewish persecution, from the Roman Era to the Crusades and World War II, he says, are full of stories where pig names or actual pigs were used to humiliate Jews.

"It is fascinating how the pig [as opposed to another non-kosher animal] became a symbol for being anti-Jewish," says Friedman.

As the only mammal to have cloven hoofs without chewing its cud, a midrash argues that this puts the pig in a special category beyond treif, where the pig serves as a metaphor for deception and manipulation, as it sticks its foot out and masquerades as "part kosher" when there is no such concept in Judaism.

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It's a confusing subject, causing many Jews to avoid all things piggy. But when it comes down to Jewish law, not all things pig are actually forbidden, says Rabbi Ya'akov Weiner, dean of the Jerusalem Center for Research, Medicine, and Halacha.

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Indeed, says Weiner, there is nothing strange about using pigs in Jewish medicine.

"The Talmud was even aware of the similarity of pig physiology to humans. In Tractate Ta'anit 21b regarding if there was a plague in the animal world, the fear was that there would be a plague in pigs - not because they might transfer the plague to humans, but because of the similarity of the organs, that whatever attacked the pigs might also attack the humans."

Though there is a biblical prohibition against touching a pig's carcass, Weiner says that it refers only to priests and the Temple: "You [priests] couldn't enter [the Temple] without a mikveh [ritual bath]."

As for modern Jews, he says, it's even okay halachicly to touch a pig's carcass.

Evidently pigs are also used in traditional Jewish magic. The article opens:

Avi Ben-David is a butcher with a secret. Owner of the Ivo Delicatessen in downtown Jerusalem, he knows which former prime minister favors pork, but he won't tell. He also keeps mum the who's who list of VIPs who likewise indulge.

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On a recent breezy afternoon, customers wander in and out of Ivo's Deli, joking around with Ben-David. Since its opening in 1988, the store is thriving, serving all kinds of unexpected clientele, he says. In addition to the regulars: Knesset members, judges, doctors, athletes, journalists, diplomats, and regular folk, he claims some eyebrow-raising requests.

"Sorry, this store is not kosher," he recalls with a wave of his arm, imitating his warning to the haredi man with a black hat and sidecurls, who strolled in with his modestly-clad wife.

But the couple shyly remained, he says - in search of pig bones.

"Their rabbi had told them to make an amulet with pig bones, and if the wife wore it, it would help her have children."

Rabbis do make all kinds of halachic [Jewish legal] exceptions, permitting the use of pig parts in surgery, in some medicines, and on rare occasions in mystic treatments, such as amulets. But more often, religious neighbors pop in to curse Ben-David and his non-kosher wares.

"Still, it's a good thing that pig bones could be found," says Ben-David, twisting his face in disbelief about the wife's atypical prescription. "I wish I knew whatever happened to her, if it worked."