Rashi on TanakhDeuteronomy 14

Do not lacerate yourselves. Do not inflict lacerations and gashes on your flesh over the dead, as is the custom among the Emorites for you are God’s children, and must therefore appear suitably becoming, rather than lacerated and hairless.

Between your eyes. Near the forehead. Elsewhere it is said, “They may not tear bald spots in their heads.” This equates the entire head with the area between the eyes.

For you are a sacred people. Your own sanctity extends from your forefathers; in addition, “Adonoy has chosen you.”

Any abomination. Anything I made abominable to you. For example, puncturing the ear of a first-born animal in order to slaughter it outside the Sanctuary — this is something I made abominable to you, from “There shall not be any blemish on it.” Here the Torah proceeds to teach that it is forbidden to slaughter it and then eat it on the basis of that blemish. If one cooked meat with milk — this is something I made abominable to you, so eating it is prohibited here.

These are the animals . . . the gazelle, the deer, the antelope. We learn that wild animals are included in the word בְּהֵמָה, “animal”; and we learn that the unclean domestic and wild animals are more numerous than the clean ones, since the less numerous are specified everywhere.

The ibex. Targum renders “wild goat,” “Mountain goats.” This is the esteinbuc [in Old French].

And the wild ox. Torbala, ‘ox of the forest.’ Bala, ‘forest’ in Aramaic.

Cloven. Split, as Targum [Onkelos] renders.

Hoof. Plante [in Old French].

Truly split. Divided into two nails. Some are cloven, but not divided into nails. They are unclean.

Within the animals. The inference is, ‘what is found within the animal, you may eat.’ From here it is derived that the fetus is permitted through the slaughter of its mother.

The dromedary. A creature with two humps and two spinal columns. The Rabbis remark: Why were they repeated? The animals — because of the dromedary, and the fowl — because of the ra’ah, which were not listed in Toras Kohanim.

And do not come in contact with their carcasses. The Rabbis explain that this applies during the festivals, for a man is required to purify himself during the festival. Perhaps the admonition applies throughout the year? The Torah therefore teaches, “Say to the kohanim, etc.” If uncleanliness emanating from a human corpse is stringent, restricting only the kohanim, but not the Israelites — then the lenient uncleanliness emanating from an animal carcass is — certainly.

You may eat any pure bird. This permits the bird released by the metzora.

This is what you may not eat. This prohibits the slaughtered bird.

The ra’ah, ayah, etc. The ra’ah, ayah, and dayah are one and the same. Why is it entitled “ra’ah”? Because its vision is exceedingly powerful. Why does our prohibition specify all its names? In order to refute those who would take exception; so that one does not prohibit it as “ra’ah,” while another permits it with the claim that its name is “dayah,” or its name is “ayah,” and it was thus never prohibited by Scripture. With the birds, the impure ones are specified. This teaches that the pure birds are more numerous than the impure ones. Therefore, those less numerous are specified.

And the tinshames. Chalve soriz, [in Old French].

The shalach. Which catches fish in the ocean.

The duchifas. This refers to the wild turkey, in Old French, herupe, with a double crest.

Flying creeping creatures. This refers to tiny insects that creep along the ground. Flies, hornets, and impure locusts, are called שֶׁרֶץ .

Every ritually clean bird, you may eat. But not the impure ones. This adds a positive command to the negative. Similarly with the animals: “That, you may eat” — but not impure animals. A negative command derived from a positive statement is regarded as a positive command, so that the violator transgresses a positive as well as a negative command.

To the alien in your cities. The resident alien, who has resolved to refrain from idolatry, but eats meat without ritual slaughter.

For you are a people sanctified to Adonoy. Sanctify yourselves by abstaining from that which is permitted. Things which are permitted, but some abstain from them as if they were prohibited; do not permit them in their presence.

Do not cook a kid. Three times; this excludes wild animals, fowl, and impure animals.

Do not cook a kid, etc. You must surely tithe. What is the relationship between the two subjects? The Holy One, may He be blessed, said to Yisroel, ‘Do not cause Me to cook the young shoots of your crops while still in their mothers’ innards, for, if you do not tithe properly, just before their ripening I shall summon the east wind and batter them, as it is said, “battered before becoming standing grain.” Similarly, with regard to the bikurim-gift.

On a yearly basis. From here it is derived that one may not use the new crop as tithe for the old.

You shall eat, etc. This refers to the second tithe, for we have already been taught to give the first tithe to the Levites, as it is said, “When you receive, from the Israelites, etc.” And they are permitted to eat it anywhere, as it is said, “You may eat it anywhere.” Obviously, then, this refers to a different tithe.

For . . . has blessed you. So that the grain is too abundant to carry.

For anything you desire. This is a general statement.

For cattle, flocks, wine, intoxicating liquor. This is specific.

And for anything that you wish. This is a return to the general. Just as the specific statement refers explicitly to the earth’s progeny which is suitable for human consumption, etc.

And the Levite, etc., you must not abandon. By neglecting to give him the first tithe.

Since he has no portion or inheritance with you. This excludes the gleaning, forgotten sheaves, and edge of the field gifts, and abandoned produce, since his share in them is equivalent to yours. Hence, they are exempt from tithing.

At the end of three years. This comes to teach that if one withheld his tithes during the first and second years of the shmittah-cycle, he must divest his home of them during the third year.

The Levite shall come. And take the first tithe.

And the proselyte and the orphan. They take the second tithe, which belongs to the indigent this year. You are not required to eat it in Jerusalem, the way you are required to eat the second tithe during the first two years.

Let them eat their fill. Give them enough to satiate them. From here we derive, “One may not give the indigent in the threshing area less than, etc.” You must bring to Jerusalem the first and second year’s tithes which you withheld, and confess, ‘I have divested my home of the sacred produce’ as specified in “When you have finished tithing.”