Rashi on TanakhLeviticus 11

To Moshe and to Aharon. He told Moshe to tell Aharon.

Saying to them. He [= Moshe] said that he [= Aharon] should say to Elozor and to Isomor. Or is it that [he was] to tell Israel? When [the verse] says: “Speak to Bnei Yisroel,” that is the Divine Commandment to Israel; How then do I interpret [the phrase] “to say to them”? To the sons [of Aharon], Elozor and Isomor.

Speak to Bnei Yisroel. He equated all of them to be messengers for this Divine Commandment, because all of them were alike in their silence, and accepted God’s decree with love.

These are the living things. An expression of “life.” Because Israel is bound to God and worthy of being alive, therefore He separated them from [ritual] uncleanness and decreed mitzvos upon them, but did not forbid anything to the nations. [This is] a parable of a physician who came in to visit a sick person, as is set out in the Midrash of Rabbi Tanchuma.

These are the living things. This teaches that Moshe would hold the animal [concerned] and show it to Israel: This you may eat and this you may not eat! “This you may eat,” etc. — He also held each species of swarming water creatures and showed them — and so too of fowl: And these you shall consider repulsive from the fowl. And so regarding swarming things: And these shall be unclean to you.

These are the living things. . .all the animals. This teaches that animals are within the category of “living things.”

All that have cloven hooves. According to its Targum: “split.”

hoof. Plante in Old French.

Completely split. Which is separated above and below into two nails, according to its Targum: “which has nails” [plural]. For there are [animals] whose hooves are split above but not entirely cloven and separated, for they are joined below.

Which chews its cud. Brings up and vomits the food from its intestines and returns it to its mouth to crush and grind it finely.

Its cud. Such is its name; it is possible that it is from the root “and like water drawn along,” for it is drawn towards the mouth. Its Targum is פִּשְׁרָא (“dissolved food”), for through the cud the food is dissolved (נִפְשָׁר) and liquified.

Among animals. [This is] an [apparently] extraneous word for deriving [a new rule, namely], to permit [as food] the embryo found within the mother’s womb.

You may eat it, and not a [ritually] unclean animal. [But] has it not [been included] in the prohibition? Rather, [that one who eats forbidden flesh] transgresses [both] a positive and a negative commandment.

You shall not eat of their flesh. I know only these, [but what of] other [ritually] unclean animals which have no sign of purity [= permissibility], how do I know [this law applies]? You may say: It is a קַל וָחוֹמֶר : If these [animals] which have some signs of purity are forbidden, etc.

Of their flesh. There is a prohibition for [eating] their flesh, [but] not on their bones, sinews, horns and claws.

You may not touch their carcass. Perhaps Israelites are forbidden [to] touch carcasses? The verse says: “Say to the kohanim,” — kohanim are forbidden, [but] Israelites are not forbidden. [It is] thus a קַל וָחוֹמֶר . If the [ritual] impurity of a corpse, which is severe, is forbidden only to kohanim, the impurity of a carcass, which is less severe, how much more so [does it not affect Israelites]. [Why then] does the verse say: “You shall not touch”? On a [pilgrimage] festival.

Fins. [The limbs] with which it swims.

Scales. These are the scales attached to it (as it is said, “And he was dressed in scaled armor.”)

Creeping things. Wherever [this expression is found] it denotes a low creature which creeps and moves along the ground.

They shall be repulsive to you. [This phrase comes] to forbid their mixtures if they have in them [enough to] impart [their] taste.

Of their flesh. One is not prohibited from [eating] their fins and scales.

And their carcasses shall be repulsive to you, to include gnats [found in liquids] which one has filtered. יַבְחוּשִׁין are moucherons in Old French.

Anything which does not have, etc. What does this verse tell [us]? I might know only the permitted status of those which bring its signs [of purity] onto dry land, [but what if] it lost them in the water, how [do I know that they are permitted]? The verse says: “Anything which does not have fins or scales in the water,” thus if it had [them] in the water although it lost them in being brought up [to dry land], it is permitted.

They may not be eaten. To cause one who feeds them to a minor to be liable, for such is its meaning: they may not be eaten through your action. Or perhaps [this extraneous phrase comes] only to prohibit [one to receive] any benefit from them? The verse says: “You may not eat” — they are prohibited to be eaten, but [receiving] benefit [from them] is permitted. Any fowl of which it is said: “to its kind,” “to its kind,” “to its kind,” has among its species some which do not resemble each other either in appearance or name, [but] all of them are of one species.

The sparrow hawk. Espervier in Old French.

The cormorant. Our Rabbis explained: This is [the bird] which draws up fish out of the sea. And that is what Onkelos translated [in Targum]: “and שָׁלֵי נוּנָא,” “and fish drawer.”

The little owl and the eagle owl. Those are the chouettes which scream at night, and they have cheek bones like humans, and another which is similar is called a hibou.

The horned owl. That is the chauvesouris; it resembles a rat, and flies about at night. The תִּנְשֶׁמֶת mentioned among the creeping things, resembles it, [but] has no eyes, and is called a talpa.

The stork. This is the white דַיָּה, cigogne, and why is it called “ חֲסִידָה “? Because it does kindnesses with its fellows in regard to food.

The heron. That is the “angry דַיָּה,” and it seems to me that this is what is called a heron.

The hoopoe. The wild cock, which has a double comb, in Old French herupe. Why is it called a דּוּכִיפַת ? Because its ornament [= its comb] is tied together, and this is its comb. Onkelos translated [it as] נַגָּר טוּרָא, [“mountain splitter”], so called because of its actions, as our Rabbis explained in Maseches Gittin, in the chapter of Mi She’achozo.

Winged insects. These are thin, lowly creatures which creep on the ground, like flies, hornets, gnats and locusts.

on four, [that is,] on four legs.

above their legs, close to its neck it has two leg-like [appendages], aside from its four [true] legs, and when it wishes to fly and leap from the earth, it strengthens itself by these two [appendages] and flies. There are many [of these], such as those called longouste, but we are not familiar with them, for [though] four signs of purity [= permissibility] are said regarding them — four legs, four wings, and karsulayin, [which are] the “knees“ mentioned here, and its wings cover most of it[s body], all these signs are found in those which are among us, but there are those whose head is long and have no tail, and whose name must be חָגָב (“locust”), and regarding this we are not knowledgable in distinguishing among them.

All flying insects, etc. [This] comes and teaches [us] that if it has five [feet], it is [ritually] clean.

And as for these — that are about to be listed in the section below.

You can be made unclean. That is to say, there is uncleanness [which comes] with their touch.

Anyone who carries of their carcasses, etc. Wherever the uncleanness [caused by] carrying is mentioned, it is more severe than [that caused by] touch, for [the former] requires the washing of clothing.

Thus every animal which has cloven hooves but its hooves are not [completely] split. As for example, a camel, whose hoof is split above, but joined below. [This] teaches you that the carcass of an [ritually] unclean animal causes uncleanness, and in the section at the end of the parshah it explains [the rule] regarding a [ritually] clean animal.

On their paws, such as a dog, bear and cat.

They are unclean to you — in regard to touch.

These are unclean to you. All these impurities are not in regard to the prohibition of eating, but to [ritual] uncleanness itself, to be [made] unclean by their touch, [and the one who touches them] is forbidden to eat תְּרוּמָה and holy things, and to enter the Sanctuary.

Weasel, moustille [in Old French].

Toad, bot, which resembles a frog.

Hedgehog, herisson.

Lizard, lizard.

Slug, limace.

Mole, talpa.

It must be put into water, and even after its immersion it is unclean for תְּרוּמָה —

until the evening, and after that — it becomes clean with the setting of the sun.

Into which. No earthenware vessel becomes unclean except through its interior.

Everything that is within it becomes unclean. The vessel in turn causes impurity to whatever is in its interior.

And you shall break it. [This] teaches that [earthenware vessels] cannot be purified in a mikveh.

Of all the foods which are eaten. This refers to the verse above: “All that is within it becomes unclean.” “Of all the foods which may be eaten” — upon which water comes while it is within an unclean earthenware vessel, becomes unclean. (and so too “every beverage which is drunk in every vessel” — and it is within an unclean earthenware vessel, becomes unclean.) We learn many things from here: We learn that food is not ready and prepared to acquire uncleanness until water comes on it [at least] once, and once water comes on at [at least] once, it acquires uncleanness forever, even when dry. [We also learn] that wine and oil, and everything called “a liquid” prepares seeds for uncleanness, just [as] water [does], for so can the verse be expounded: “Upon which water comes” or “every beverage which is drunk in any vessel, impure shall be” — the food. Furthermore, our Rabbis learned from here that a secondary uncleanness cannot cause vessels to be unclean, and thus we learned: Perhaps all vessels can become unclean from the interior of an earthenware vessel? The verse says: “All that is within it becomes unclean” “of all food” — food (or liquid) become unclean from the interior of an earthenware vessel, [but] all vessels do not become unclean from the interior of an earthenware vessel. [This is] because a creeping thing (שֶׁרֶץ) is a Father of Uncleanness and a vessel which becomes unclean from it becomes a Child of Uncleanness and therefore it does not in turn cause uncleanness to vessels which are within it. We learnt further that a creeping thing (שֶׁרֶץ) which fell into the interior of an oven while the loaf was within it [but] the creeping thing did not touch the loaf, the oven is a First and the loaf is a Second, and we do not say that we see the oven as though it it is full of uncleanness, and [so] the loaf will be a First, for if you say so, no vessels are excluded from becoming unclean from the interior of an earthenware vessel, for the uncleanness itself touched them on their outside. And we learned further in regard to water coming [on vegetation] that it does not prepare seeds [to acquire uncleanness] unless it fell on [the vegetation] after it had been picked, for if you say that they acquire fitness [to acquire uncleanness] while still attached [to the ground], you have no [foodstuff] which has not had water come on it, and why then does [the verse] say: “upon which water comes”? [It means] after it had been picked. And we learned further that foodstuffs do not cause other [foodstufffs] to become unclean unless [the former] are [at least] an egg’s-volume [in amount], as it is said, “which are eaten” — food which is eaten at one [gulp], and the Sages estimated that the gullet cannot hold more than a hen’s egg [at once].

An oven and a hearth. These are vessels which may be moved, they are of earthenware and have an interior. One leans the pot over the opening of the hollow space, and both of them have their openings above.

Shall be shattered. For earthenware vessels cannot be purified by immersion.

They shall be unclean to you. That you should not say: I am obligated to shatter them: the verse says: “They shall be unclean to you” — [but] if he wishes to retain them in their unclean state, he is permitted [to do so].

A well-spring and a pit attached to the ground, do not acquire uncleanness. [Moreover,] you have still to learn: shall be pure — one who immerses in them [shall be pure] of their uncleanness.

That which touches their carcasses shall be unclean. Even if he is within the well-spring or pit while touching their uncleanness, he will be unclean. For you should not propose a קַל וָחמֶר : If [immersion] purifies the impure from their uncleanness, all the more will it save the pure from becoming unclean; therefore it is said: “that which touches their carcasses shall be unclean.”

Any sowing seed. Seed of any seed-plant. זֵרוּעַ is a noun, as [in the verse]: “And they shall give us of the seeds.”

It remains clean. The verse teaches you that [foodstuffs] are not prepared and fit to be called “food” to acquire uncleanness until water comes on them.

And if water was once placed on seeds, after it was uprooted, for if you say that there is a [state of] fitness in regard to [plants] still rooted [in the soil], there is no seed which has not been prepared [for uncleanness].

Water on seed, whether water or other liquids, or whether it fell on the seed, whether the seed falls into them, all this is expounded in Toras Kohanim.

And part of their carcasses fell on them — even after they became dried of moisture, for the Torah was particular only that it should be called “food,” And once there descended on it a [state of] preparedness for acquiring uncleanness it no longer departs from it.

Its carcass — [but] not bones and sinews, and not horns or hooves, and not hide.

Whoever carries its carcass. The uncleanness [caused by] carrying is more severe than the uncleanness [caused by] touch, for one who carries it causes uncleanness [to] clothes, [but] as for one who touches [it], his clothes are not unclean, for it is not said about the latter, “he shall wash his clothes.”

Whoever eats of its carcass. Perhaps the eating of it will make him unclean? When it says regarding the carcass of clean bird, “An animal which has died on its own and an animal that was fatally maimed he must not eat to defile himself with it” it — causes uncleanness to clothes while it is eaten, but the carcass of an animal does not cause uncleanness to clothes while it is eaten, if there is no carrying involved. as for example if another person stuck it into his gullet. If so, why does [the verse specify] “whoever eats“? To give a measure for one who carries or touches [it] — [that is], as much a[s the minimum amount] for eating — and that is an olive’s-bulk.

And [he] is unclean until the evening. Even though he has immersed he [still] requires the setting of the sun [to complete his purification].

That crawls on the ground. [This comes] to exclude the gnats in peas and beans and the mites in lentils, for [these] do not creep on the earth but within the food, but when they emerge into the air and swarm, they become forbidden.

It may not be eaten. [This comes] to make liable one who feeds [others] as one who [himself] eats. [The word] שֶׁרֶץ denotes only a [creature] which is low, with short feet, and which appears as [something] creeping and crawling.

Whatever crawls on its belly. This is the snake, and the expression “belly” [denotes] bending low, in that it moves bent down and fallen on its belly.

Whatever crawls. To include worms and whatever is similar to anything similar to it.

Whatever goes on four [legs]. This is the scorpion.

Whatever. To include the beetle, escarbot in Old French, and whatever is similar to anything similar to it.

Whatever has many feet. This is the centipede, a creeping thing which has feet from its head to its tail on either side [of its body], and it is called a centpies.

Do not make yourselves repulsive by eating them, since “your souls” is written, and there is no repulsion of the soul by touch. And so too “you shall not make yourselves unclean” — by eating them.

You will become unclean because of them. If you become unclean because of them on the earth, I will in turn cause you to become unclean in the World to Come and in the dwelling Above.

For I am Adonoy, your God. Just as I am holy, for I am Adonoy your God, so “shall you be holy” — sanctify yourselves below.

And you shall become holy before Me, for I will sanctify you Above and in the World to Come.

And you shall not make yourselves unclean. [All these phrases are intended] to make [one eating these creatures] transgress many negative commandments, and every negative commandment [involves] a whipping, and this is what is said in the Talmud: [If] he ate a putiso, he receives four [sets of whippings], [if he ate] an ant, he receives five, a hornet, he receives six.

For I am Adonoy who brings you up. In order that you shall accept My commandments I brought you up. Another interpretation: “For I am Adonoy Who brought you up” — in all [the verses which speak of the Exodus] it is written: “I brought you out,” while here it is written “I brought you up.” The school of R. Yishmo’el taught: If I had only brought Israel up from Egypt only that they refrain from becoming unclean with creeping things as [do] the other nations — it would have been sufficient. And this is their advantage over others — this [explains] the expression of “bringing up.”

To distinguish. Not only to recite [these teachings], but you must know and recognize and become proficient in them.

Between the unclean and the clean. Does one need to pronounce the difference between a donkey and a cow — are they not already explicit? Rather, [this refers] to [the difference] between that which is unclean to you and that which is clean to you — between [an animal] whose wind-pipe has been cut through half-way and when the greater part of has been cut through.

And between living creatures which may be eaten. Need one pronounce the difference between a stag and a wild ass? Are they not explicit? Rather, [to distinguish] between [those] in which there have arisen characteristics [which render the animal] forbidden (טְרֵפָה), [but] it is kosher, and [those] in which there have arisen characteristics [which render the animal] forbidden (טְרֵפָה), and it is [indeed] not kosher.