http://www.JewishWorldReview.com | This portion of the Torah enumerates the kosher and non-kosher animals. In the English-language translation of the Hebrew Bible, all of the three above verses are translated as ''its hoof is not split.'' However, in the Hebrew, three tenses are used: ''is not split, will not split, was not split.'' This cannot be without significance.

Although the Torah is speaking about the non-kosher animals which we must reject, there is a message for us regarding our relationship with people, said Rabbi Yisroel of Salant.

We can reject something only if there is no hope whatsoever of any redemption. As objectionable as a person's present behavior may be, if he had a respectable heritage, i.e., family roots of decent people, we should realize that he undoubtedly has a nucleus of fine character traits within him, which can be unearthed and nurtured.

Even if one lacks such a heritage, there is always the possibility that one may change in the future. There are countless instances of people who have made major lifestyle changes, even late in their lives. Rejection can be justified only if there is no redeeming feature either in the past, present or future.

Since such criteria can never be met, there are no grounds for ever rejecting anyone.

There are times, or course, when a person's improper behavior warrants a modicum of rejection, but even then the rejection should not be absolute. The Talmud is critical even of the prophet Elisha for totally rejecting his errant servant, Gehazi. If distancing someone is called for, ''One should always push aside with the left (i.e., weaker) hand and attract with the right (i.e., stronger) hand'' (Sotah 16a).

The force of attraction should exceed the force of rejection.

Rabbi Yisroel of Salant was the father of the Mussar movement, which calls for highly ethical behavior. Yet he states that although we must denounce improper behavior, we should always look for redeeming features that will enable us to salvage even the most sinful person.