family members] said to the physician: "What is this? To one you
say: 'He may eat any food he asks for,' and to the other you said: 'You
may not eat such-and-such?'" The physician said to them: "To the one
destined to live I said: 'This eat, and this you may not eat.' But
[regarding] the one destined to die, I told them: Give him whatever he
asks for,'for he will not live in any case." So too the Holy One,
blessed be He, allowed idol-worshipers swarming and creeping things,
but as for Israel, who are destined to life eternal, He said to them:
"You shall be holy for I am holy: do not make your souls abhorrent."
This is found in Tanchuma Shemini and in Vayikro Rabbo 13, 2.
132
Chullin 42a. The last is a quote from verse 9 below.
133 From
verse 13 below.
134 Verse 29 below. In each of these cases, the
Midrash points out that Moshe used the word "this," which generally
indicates that the speaker is pointing out something close by to the
listener. Each of these words is necessary, since I might have thought
that Moshe would only have shown them the less repulsive creatures, and
did not need to show them the others. However, since people's tastes
are varied, he made sure to show each of the forbidden creatures to
them.
135 Sifra Shemini, par. 2, 8, Chullin 70b. Likewise, on
occasion {Hebrew Ref} is considered to be the more general category
of living things of which {Hebrew Ref} , domesticated animals, are a
sub-category (e.g., Devorim 14, 4); it all depends on the context.
136 And not the Hebrew word which means "hoof," since all these
ruminants have hooves. It is not sufficient that it have a hoof, but
that the hoof be split (L.B.).
137 Shmuel 2, 14, 14. {Hebrew Ref} , related to {Hebrew Ref} , "cud."
138 Since it is sufficiently clear that the
verse is dealing with animals; why mention it again.
139 Sifra
Shemini, par. 2, 9, Chullin 69a. As Rashi explains in Chullin, the word
{Hebrew Ref} means literally "in the animal," and this is
interpreted to mean "that which is within the animal,"viz., an
embryo.
140 Literally, "the warning."
141 Sifra
Shemini, per. 4, 8, Zevochim 34a. That is, if one eats flesh of a
forbidden animal he has violated two counts of Torah law, a negative
prohibition, which, if done unintentionally, requires him to bring a
sin-offering, and a positive commandment ("to eat kosher flesh"),
which would require a burnt-offering for atonement.
142 An argument from minor to major or major to minor, e.g.,
If I can lift ten pounds, I can certainly lift five; or: If I cannot
lift five pounds, I can certainly not lift ten. In this case: If these
[animals] which have some signs of purity are forbidden, those with
no signs at all are certainly forbidden!
143 See
previous note; this {Hebrew Ref} is found in Sifra Shemini,
per. 3, 2.
144 Which are not included in this prohibition
(ibid.).
145 That is, non-Kohanim.
146 Vayikro 21, 1
below, which prohibits kohanim from touching impurities.
Kohanim are forbidden to come into such contact, but not non-
kohanim.
147 See n. 142 above.
148 When Israelites
are not affected by this prohibition?
149 Sifra ibid., Rosh
Hashonoh 16b. While Israelites do not have to keep themselves away from
most impurities during the rest of the year, on the festivals of
Pesach, Shevuos and Sukkos they must be more careful, since they are
coming into contact with holy food or entering the Temple Mount and the
Temple itself.
150 Chullin 59a.
151 Shmuel 1, 17, 5,
regarding Golyos (Goliath).
152 The parenthetical comment is not
found in the first printing of Rashi's commentary.
153 The verse is repeated to prohibit all things with which
the {Hebrew Ref} is mixed if they contain enough of the {Hebrew Ref}
that is will impart its taste to them. (Sifra)
154 Sifra Shemini
par. 3, 10.
155 Sifra Shemini, par. 3, 10, Chullin 67a.
156
Since it is more or less a repetition of verse 10.
157 Since the verse emphasizes that only those which lack fins
or scales while in the water are forbidden; if they had them
while in the water but subsequently lost them, they are permitted as
food. Sifra Shemini par. 3, 11.
158 Devorim 14, 2.
159 E.g.,
using their hides for shoes, selling their flesh, etc.
160
Literally, "her."
161 Literally, "his."
162 And that
is why sometimes the verse includes the expression,"to its kind" and
sometimes not.
163 Chullin 63a.
164 In verse 30.
165 A mole.
166 Which has the literal meaning, "pious one."
167 Chullin
63a. It shares its food, and thus acts in a saintly way. This teaches
us that G-d gives each creature its reward, praising the stork for its
actions in His Torah by naming it as He did.
168 Gittin 68b, which describes a kind of "stonepecker"
bird.
169 The Ramban objects to this definition, which seems to
depend mostly on size; in his view, the difference between {Hebrew Ref}
or {Hebrew Ref} and {Hebrew Ref} is not a matter of size, but
of form: the former have two limbs with which to walk, an outstretched
neck and wings (konof) with which to fly, while {Hebrew Ref} are
as described in our verse---they have four legs, with neck and head
facing the ground like insects. M. responds that Rashi did not wish to
stress their size, either, but merely mentioned in passing that they
are "thin."
170 Jointed legs.
171 Most commentators emend Rashi's
text here to read "and there are those which have tails," according
to the {Hebrew Ref} in Chullin 61a.
172 That is, this
repetition of verse 20 here.
173 G.A. explains that "four"
implies that an insect with fewer than four legs, e.g., a
two-legged one, is {Hebrew Ref} , and no extra verse is needed for
that deduction. Rather, this repetition of verse 20 comes to teach us
that even insects with more than four legs are clean.
174
Sifra Shemini, per. 5, 10.
175 Literally, "said."
176 In
verse 42.
177 That is, we should not interpret the {Hebrew Ref} ,
which usually refers to "causative action," as the translation
implies, as such, but rather that if one touches it, he
becomes {Hebrew Ref} (L.B.).
178 I.e., uncleanness caused
by carrying.
179 Which the one carrying the unclean thing was
wearing at the time; Sifra Shemini par. 4, 7. M., G.A. and others
wonder why Rashi troubles to explain something which is
all-but-explicit in verses 24--25. G.A. suggests that Rashi wishes to
reject the possibility that one might interpret these verses as merely
implying that carrying always involves touch, and so {Hebrew Ref}
and {Hebrew Ref} are both of the same level of severity.
180 Verses 39--40.
181 And not only forbidden as food (B.B.).
182 That is,
to cause {Hebrew Ref} by being touched.
183 A kohein
who is {Hebrew Ref} may not eat {Hebrew Ref} , the thirtieth,
fortieth or fiftieth of the crop set aside for kohanim.
184
Sacrifices and the like.
185 I.e., the Tabernacle or Temple.
186 See Zevochim 75a.
187 That is, unlike other types
of vessels which can become {Hebrew Ref} when their exterior walls
are touched by a {Hebrew Ref} severe enough to cause such
impurity, earthenware vessels, only become {Hebrew Ref} when the
impurity enters into the interior of the vessel, even if it
does not touch the inner walls(Chullin 24b).
188 That is,
once a {Hebrew Ref} has entered its interior and made the vessel
itself {Hebrew Ref} , the vessel itself now transmits the impurity to
whatever was inside it to begin with, even though that substance was
not in contact with the {Hebrew Ref} .
189 But must be broken and made useless for its intended
purpose before it can become {Hebrew Ref} (M.).
190 I.e.,
the previous verse (33) and the beginning of this one.
191 This
parenthetical comment is not found in the first printing of Rashi's
commentary.
192 Since the verse specifies that water has come
upon it, not that it must remain on it; thus, even when dry
the foodstuff accepts {Hebrew Ref} (G.A.).
193 Including
wine, blood, oil, milk, dew, honey, water (L.B.).
194 From the
beginning of verse 34.
195 At the end of verse 34.
196 That
is, by a slight rearrangement of wording the verses may yield the
meaning Rashi gives.
197 As Rashi now explains.
198 Verse 33.
199 Verse
34.
200 As verses 33--34 explain.
201 I.e., primary
uncleanness, such as someone who has touched a dead body.
202 I.e.,
a secondary uncleanness.
203 As just explained; therefore, only
a Father of Uncleanness (= a First [ {Hebrew Ref} ]) can cause
uncleanness to vessels, but not objects which have secondary
uncleanness (= a Second [ {Hebrew Ref} ]).
204 I.e., on their exterior walls, thus causing them to become
unclean in the First degree, but we know that vessels cannot ordinarily
cause uncleanness to other vessels, as stated just above. See Pesochim
20a.
205 While it was still rooted.
206 After all, if
this can happen when the plant is still attached to the earth, there is
no separate category of plants which are prepared to accept
uncleanness, since all vegetables were at one time rooted in the
ground and rained on! Since this rule applies universally, there is no
need for the verse to make this stipulation. See Chullin 118b.
207
That is, the food that causes {Hebrew Ref}
208 Yomo
80a.
209 That is, they are not cemented to the ground.
210
That is, they are not solid, but have an interior; as earthenware
vessels, of course, they transmit uncleanness within their interior.
211 Both the oven and the hearth.
212 Rather than on
the side, as do our ovens.
213 See verse 33 above.
214 And
thus to purify them.
215 And that is the reason for the
repetition: "they are unclean and they shall be unclean to you"---if
you do not purify them, but you may keep them in their unclean state as
long as they are not used for ritually pure food.
216 Filled
with water.
217 For, at least according to R. Yehudoh and R.
Yose, water cannot acquire impurity unless it is separated from the
ground,while R. Eliezer holds that water does not acquire impurity in
any case (M., B.Y., and see Mishnoh Mikvo'os 1, 4, Tosefta Mikvo'os 1,
1, and Bavli Pesochim 15a).
218 But, under the proper
circumstances they constitute a {Hebrew Ref} , a source of purity
which purifies certain impurities. See immediately below.
219 That
is, his immersion will not prevent him from contracting uncleanness if
he is in contact with it; it will only purify him if he immerses
without contact, as Rashi explains further.
220 A deduction from minor to major or the reverse.
221
Even while immersed in a mikveh; see Nedarim 75b.
222 Doniel
1, 12.
223 Even if a dead {Hebrew Ref} touches them they do
not become unclean, because they have not yet become "prepared" to
accept {Hebrew Ref} .
224 I.e., plant.
225 Chullin
118b. G.A. notes that it would be possible to derive this rule as the
converse of the rule set forth in the previous verse, the Torah prefers
a direct statement to an indirect deduction whenever possible; see his
remarks on Shemos 22, 17 d.h. {Hebrew Ref} ; 30, 20, d.h. {Hebrew Ref} , and below in Vayikro 16, 2 d.h. {Hebrew Ref} .
226 The water.
227 Into the water.
228 Sifra Shemini,
per. 11, 6.
229 Literally, "water."
230 That is, food ready for
impurity.
231 This state of preparedness to acquire {Hebrew Ref} ( {Hebrew Ref} ).
232 Literally, "is
uprooted."
233 Bovo Metzi'o 22a.
234 Sifra Shemini, par.
10, 5. The word "carcass" ( {Hebrew Ref} ) refers to the edible
portions of the animal, not to these.
235 See Rashi on verse 25
above, and notes.
236 I.e., a fowl permitted to be eaten.
237 Vayikro 22,
8.
238 Without the person himself having touched the meat from
the carcass until it touched his gullet.
239 Since this is
hardly the usual way of eating it.
240 Sifra Shemini, par. 10,
7, Niddoh 42b. That is, the word "whoever eats" implies that the
amount for causing impurity is an olive's-bulk, the minimum amount
which our Sages estimated constitutes "eating." Less than that amount
is not considered eating, either for liability, as if one eats less
than that amount of food that is {Hebrew Ref} and enters the Temple,
or, in the more familiar case, if one eats less than that amount of
matzoh on Pesach he has not fulfilled his obligation of "eating"
matzoh.
241 As set forth in verse 25 above (M.L.).
242 The
seemingly unnecessary phrase "which crawl on the ground" comes to
exclude from consideration those insects which do not crawl on the
ground.
243 Sifra Shemini, per. 12, 1, Chullin 67a.
244
Passive form: "it may not be eaten" rather than "he may not eat."
245 As Y.H. and D.H. point out, this is difficult, since the
word {Hebrew Ref} means "belly" and not "bending low." Y.H.
notes that the first printing of Rashi does not have the word {Hebrew Ref} here, but {Hebrew Ref} , which does mean "bending low" and
presumably refers to various Talmudic passages which use the
expression, the point being to relate {Hebrew Ref} to {Hebrew Ref}
here in the verse.
246 Which is like the snake in that it is
venomous, but is a {Hebrew Ref} (D.H.).
247 Sifra Shemini,
per. 12, 2.
248 {Hebrew Ref} , translated as "yourselves"
literally means "your souls."
249 And so consumption must be
intended and not merely touch.
250 In verse 44.
251 In
Heaven; see Yomo 39a. M. does not seem to have had this last phrase in
his edition of Rashi, and, indeed, it is not typical of Rashi.
252
In this world.
253 In return for your sanctifying yourselves in
this world.
254 A shell fish or water reptile; see Makkos 16b.
255 Of
a maximum of 39 strokes each, one for each count transgressed, and each
phrase such as "you shall not eat," "it shall not be eaten," "you
shall not defile yourselves," etc. constitutes one transgression, or
"count." Here the counts are in verses 10--11, which contain three
counts---1) as a water creature, 2) as a creature without scales, and
3) fins, and 4) from verse 43.
256 1) As an insect crawling on
the ground (verse 41), 2) as many-footed (verse 42), 3) and 4) twice
forbidden as food (verse 43), and 5) once more as an insect crawling on
the ground (verse 44); see Rashi on Eruvin 28a.
257 The five for
the ant, and a sixth for Devorim 14, 10.
258 That is, the merit
of refraining from eating these detestable things would have been
sufficient to give them the merit of being saved from Egyptian slavery.
259 Which is related to the word {Hebrew Ref} , which which
means "an advantage, of [greater] degree."
260 The knowledge of these prohibitions should not be merely
theoretical, but you should be able to carry them out in practice by
knowing the characteristics of permitted and forbidden foods;Sifra
Shemini, per. 12, 6.
261 And is therefore forbidden.
262 And
is therefore permitted.
263 Literally, "been born."
264
Sifra Shemini, per. 12, 8. Rashi here refers not to the colloquial use
of the word {Hebrew Ref} as meaning "unfit for eating,"but rather
to the technical use of the word in Chullin, where it refers to an
animal with an organic defect, some of which render it forbidden, and
some which do not.
Return to Main Search Form
Sources