Brian Lasater (I know him from Facebook, but he wrote this for an Amazon review of a book by Shapira) wrote:

Shapira is a Christian. Let's make that clear right away. He is NOT a Rabbi. He is a pastor who got his certificate from a christian seminary that specializes in "Jewish" wannabe propaganda.

Shapira has many youtube videos discussing this book. If you watch them, you will find out all you need to know about this book. The book is based on taking the words of Rabbi's over the last 2000 years and distorting their message beyond recognition. For example, the title of the book, the Return of the Kosher Pig. The author makes the claims that the Rabbis said in the end of days, the pig which is not kosher will return kosher. The author says that is a picture of Jesus of Nazareth. Not a kosher messiah to the Jeweish people but will return the 2nd time as kosher.

This is A) Not what the Jewish sages meant by kosher pig at all. This is an invention of Shapira's. B)If the Jewish sages would have said such a thing, why did they NEVER accept the man from Nazareth as messiah? Because he was not even close to being the Jewish messiah and is in fact a roman hybrid mixture of god-man mythology and Judaism.

Here is what the sages said themselves. (midrash, for those who dont know, is Jewish commentary, sermons and the like, ideas being tossed around....midrash NEVER EVER overturns the plain meaning of the bible)

R. Bahya ben Asher, in his commentary to Leviticus (11:7), explains the midrash about a pig becoming kosher allegorically. As we see elsewhere in the midrash (e.g. Vayikra Rabbah 13, end), the nation of Edom is referred to as a pig (in the context of various nations being compared to different animals). This midrash is telling us that our archenemy in this world, the nation of Edom, will become a friend of ours, "kosher," in the peaceful messianic era. This is also how R. Menahem Recanati explained the midrash in his commentary to Leviticus, how the Ritva explained it in his novellae to Kiddushin (49b), and how R. Yitzhak Abarbanel explained it in his Rosh Amanah (ch. 13). (Cf. however, Responsa Ateres Paz, part 1 vol. 2 Yoreh De'ah no. 6.)

R. Hayim Ibn Atar, however, took this midrash literally in his Or Ha-Hayim (Lev. 11:7). Nevertheless, this does not contradict the principle of the eternity of the Torah because, rather than the law changing and a non-kosher pig becoming kosher, the pig will change. Currently, pigs do not chew their cuds and, therefore, are not kosher. The midrash is referring to a change in the pig's anatomy so that it will chew its could and, therefore, will become kosher. It is not Torah changing but nature. This is also how R. Menahem Azariah di Fano (Asarah Ma'amaros, Ma'amar Hikur Ha-Din 2:17, 4:13) explained this midrash, as did R. Moshe Sofer (Toras Moshe, end of Re'eh).

R. David Ibn Zimra (Radbaz) offered two different approaches in his Responsa Radbaz (vol. 2 no. 828). The first is to take the midrash as an exaggeration. In the messianic era people will partake of so many different kinds of wonderful foods that it will be as if everything, include pig, will be eaten. However, non-kosher food will not actually be permitted or eaten. In a similar vein, the Or Yekaros notes the passage in Hullin 109b that states that the shibuta fish tastes exactly like pig and the passage in the introduction to Eikhah Rabbasi (ch. 4) that the shibuta fish did not return from the Babylonian exile, i.e. we no longer had access to it and lost track of it. Combining these two passages with the midrash above, the Or Yekaros suggests that, in the messianic era, we will find the shibuta fish and will once more be able to taste pig, albeit from a kosher source.

Radbaz's other approach is kabbalistic in nature. He pointed out that the angel Hazriel (similar to hazir, pig) is the heavenly prosecutor of the Jewish people. However, in "the next world," he will turn into our defender. He repeated this, with slightly more explanation, in his Sefer Ta'amei Ha-Mitzvos (no. 185).

R. Yitzhak Abarbanel (Rosh Amanah, ch. 13) offered another suggestion. Noting that in the time of the original conquest of Israel, soldiers were permitted to eat non-kosher, including pig (cf. Hullin 17a), Abarbanel suggested that this temporary permission will also be the case during the time period discussed in the above midrash. Temporary abrogation of a law does not contradict the principle of the Torah's eternity.

However, the entire premise of this discussion, that a midrash states that pig will someday become kosher, has been subjected to scrutiny. It seems that this midrash is extant nowhere in the voluminous midrashic material available to us. R. Shmuel Yafeh Ashkenazi, in his Yefeh To'ar (unabridged) to Vayikra Rabbah (13:3), disputed the existence of such a midrash. R. Yehiel Heilprin, in his Erkei Ha-Kinnuyim (hazir), agreed with this conclusion as did some others (e.g. Bnei Yissakhar, Ma'amarei Hodesh
Adar 7:2).

So, one can plainly see that the Rabbis said NOTHING that would indicate that a messiah would be unkosher and killed and then 2000+ years later, return and be kosher to the Jewish people. It is a joke. We can not laugh however since many people will buy into this farce because they will not know better.

Shipira takes the words of the Rabbi's and twists their meaning into something the Rabbi's would be horrified to see today. And in fact, Rabbi's today are horrified to see this travesty and abuse of the Rabbi's writings.

סופי

And everything that Sarah tells you, listen to her voice. Bereshit (Genesis) 21:12