The Torah in Parashat Shemini (11:4-7) prohibits eating meat from a species of an animal that has only one of the two “Simanim” (“signs,” or properties) of a kosher animal – split hooves, and chewing its cud. These are the camel, rabbit and hare – which chew their cud but do not have split hooves – and the pig – which has split hooves but does not chew its cud. Likewise, in the Book of Debarim (14:6) the Torah says about animals with both these properties, “Otah Tochelu” – “that you shall eat” – implying that other animals may not be eaten. These are the sources for the Biblical command prohibiting eating meat from a species of animal which does not have both these properties. Interestingly, the Torah never explicitly prohibits eating the meat of an animal with neither of these two properties; it expressly forbids eating those species with just one property, but does not specifically state that species with neither property are forbidden for consumption. This prohibition is inferred through logical deduction (“Kal Va’homer”) – if an animal with one of the “Simanim” is prohibited, then certainly species with neither of these properties is forbidden. The Sefer Ha’hinuch raises the question of how, then, one who eats meat from an animal with neither of the “Simanim” can be liable to Malkut. There is a rule that “En Onshim Min Ha’din” – one does not receive punishment for violating prohibitions established via logical deduction, which are not directly forbidden by the Torah. If the prohibition against eating meat from a species with neither of the “Simanim” is deduced through a “Kal Va’homer,” then why is one liable to punishment for violating this prohibition? The Sefer Ha’hinuch explains that in truth, this prohibition is not established only via a “Kal Va’homer.” By presenting the two properties of kosher species of animals, and forbidding eating a species with just one of these properties, the Torah makes it perfectly clear that it is forbidden to eat an animal with neither of the two properties. This prohibition is thus considered to have been directly and explicitly issued by the Torah. As for the reason why the Torah forbade eating the meat of creatures which do not have both “Simanim,” the Sefer Ha’hinuch reiterates what he had written previously regarding other forbidden foods. G-d knows which foods are beneficial, and which are harmful to our physical and spiritual wellbeing, and He thus forbade eating the meat of non-kosher animals, because this meat is unhealthful and can also have adverse spiritual effects, making it difficult for a person to connect to G-d. The Sefer Ha’hinuch writes that human flesh is not included in this prohibition. Although humans, quite obviously, do not have split hooves or chew their cud, nevertheless, the consumption of the meat of human beings does not fall under this command which forbids eating the meat of creatures without the two “Simanim.” Based on the view of the Rambam, the Sefer Ha’hinuch asserts that cannibalism is nevertheless forbidden by Torah law for a separate reason – because the Torah listed seven species of animals which may be eaten, and this list was intended to exclude human beings, whose meat is forbidden for consumption. The Ramban, however, disagrees, and maintains that on the level of Torah law (as opposed to Rabbinic enactment), human meat is not forbidden. He proves this from the fact that a human being’s blood is not forbidden like the blood of animals, and a nursing mother’s milk is likewise permissible for consumption. There is a general rule that “Ha’yoseh Min Ha’assur Assur” – a substance which originates from a creature that is forbidden for consumption is likewise forbidden for consumption. Thus, if human beings were forbidden for consumption, then the blood and milk produced by human beings would also be forbidden. The fact that they are permissible, the Ramban argues, proves that human flesh is not forbidden for consumption by Torah law. (It goes without s