Vayikro
Book 3: Leviticus
SHEMINI - RASHI COMMENTARY
Chapter 09 - Rashi
Verse 1: It was on the eighth day---
of the installation.
That1 [was] Rosh Chodesh Nison,
that very day on which the Tabernacle was set up,
and it [=that day] took [the] ten crowns
which are taught in Seder Olom.2
and to the elders of Israel
to announce to them
that [it was] by Divine command3
[that] Aharon entered [the Tabernacle]
and served in the high priesthood,
that they not say
that he had entered into it on his own authority.4
Verse 2: Take, for yourself, a young calf,
to let [Aharon] know
that G-d forgave him by means of this calf
for the deed of the [Golden] Calf which he had made.5
Verse 4: for today Ad-noy will appear to you
to rest His Shechinoh on the work of your hands;6
that is why these sacrifices are obligatory7 for this day.
Verse 7: Approach the altar.
[It was because] Aharon was ashamed
and afraid to approach. Moshe said to him:
Why are you ashamed?
[It was] for this that you were chosen!8
Your sin-offering,
a young calf.
And your burnt-offering,
the ram.
The people's offering,
the kid of goats, young calf and lamb.
Wherever it states " {Hebrew Ref} " (a calf),
[it refers] to a yearling,
and from here you learn [this rule].9
Verse 11: The flesh and the skin, etc.
We do not find an "outer" sin-offering10 that is burned11
except this [one] and that of the installation,12
and all of them by Divine command.13
Verse 12: [Aharon's sons] presented,
an expression [denoting] "handing over"
and "preparation."
Verse 15: And offered it a sin-offering,
[that is, {Hebrew Ref} means:] He treated it
according to the rule of a sin-offering.
As the first one,
as his [own] calf.14
Verse 16: He did it according to the rule,
[the rule] explained in [regard to]
a freewill burnt-offering in Vayikro 1.15
Verse 17: He filled his palm from it.
This is the {Hebrew Ref} [=separating the fistful].16
Aside from the burnt-offering.
All these he did after the daily burnt-offering.17
Verse 19: The covering,
[that is,] the fat covering the innards.18
Verse 20: They put the fats on top of the breasts,
after the "waving"
the kohein [who did] the waving gave them
to another kohein to burn them;
[thus that which] was above was [now] below.19
Verse 22: And he blessed them
[with the blessing of] Birkas Kohanim---
May [He] bless you,
May [He] cause [His Face] to shine, May [He] lift up.20
He descended
from the altar.21
Verse 23: Moshe and Aharon went [in]to, etc.
Why did they enter?
I found in the section of Millu'im,
in the added {Hebrew Ref} 22 to our Toras Kohanim:
Why did Moshe enter with Aharon?
To teach him the ritual of the incense,
or perhaps he entered for some other purpose?
I can argue [as follows]:
Descending and entering require a blessing,23
just as descending is similar to the [Temple] service,
so entering is similar to the [Temple] service.
Therefore you have learnt:
Why did Moshe enter with Aharon?
To teach him the ritual of the incense.24
Another interpretation:
When Aharon saw that they offered all the sacrifices,
and all the rituals had been performed,
and [still] the Shechinoh25 did not descend for Israel,
he was pained, and thought,26
"I know that G-d is angry with me
and [it is] because of me27
that the Shechinoh did not descend for Israel!"
He said to Moshe: "My brother Moshe,
is this [what] you did to me,
that I entered and was shamed?"
Moshe immediately entered with him,
and they begged for mercy,
and the Shechinoh descended for Israel.28
They went outside and blessed the people.
They said:
"'May the pleasantness of Ad-noy our G-d be upon us.'29
May it be [His] Will that the Shechinoh should rest
on the work of your hands."
Because30 all seven days of the installation
[during which time] Moshe set up the Tabernacle
and served in it [as a kohein],
and took it down every day---
the Shechinoh did not rest on it,
and Israel were ashamed,
saying to Moshe: "Our master Moshe!
All the trouble we went to
[in order] that the Shechinoh should rest among us,
and that we should know
that we have achieved atonement
for the sin of the [Golden] Calf.31
Therefore he said to them:
"This is what Ad-noy commanded you to do
and the glory of Ad-noy will appear to you.
My brother Aharon is worthy
and [even] more important that I,
for by means of his sacrifices and his service
the Shechinoh will rest among you,
and you will know that the Omnipresent chose him.
Verse 24: They raised [their voices],
according to its Targum.32
Chapter 10 - Rashi
Verse 2: A fire came forth.
Rabbi Eliezer says:
The sons of Aharon died only
because they rendered halachic decisions
in the presence of their master Moshe.33
Rabbi Yishmo'el says:
Intoxicated with wine they entered the Sanctuary.34
You should know [that this is true],
for after their death He warned the survivors
not to enter the Sanctuary [while] intoxicated with wine.
[This] may be compared to a king
who had a [faithful] member of his household, etc.
as it is [explained] in Vayikro Rabbo.35
Verse 3: It is [as Ad-noy spoke], etc.
Where did He speak?
"It is there that I will meet with Bnei Yisrael,
and it [the Tabernacle] will be sanctified with My Glory."36
Do not read: "with My Glory" ( {Hebrew Ref} ),
but [rather] "with My honored ones" ( {Hebrew Ref} ).37
Moshe Said to Aharon: "My brother Aharon,
I had known that the Temple would be sanctified
with those singled out as special by the Omnipresent,
and I thought [this must mean]
either through me or through you;38
now I see that they are greater than I or you."39
and Aharon was silent.
He received a reward for his silence;40
what reward did he receive?
The Divine Word was specially [directed] to him,
for to him alone was said
the paroshoh regarding those intoxicated by wine.41
Through those that are near Me,
My chosen ones.
And in the presence of the entire people
I will be glorified.
When the Holy One, blessed is He,
passes judgement on the righteous,
He is feared and exalted and praised.
[People say:] "If so with these,
how much more so with the wicked!"
And so too it states:
"You are awesome, O G-d, from Your Sanctuaries!"
Do not read "from Your Sanctuaries" ( {Hebrew Ref} ),
but [rather] "from Your sanctified ones" ( {Hebrew Ref} ).42
Verse 4: Aharon's uncle.
Uzziel was the brother of Amram,
as it is said,
"And the sons of Kehos, etc."43
Carry your brothers,44 etc.
As a man who says to another,
"Take away the dead [body] from before the bride
so as not to disturb the celebration."45
Verse 5: In their tunics,
of the dead men.
This teaches that their clothes were not burnt,
but [only] their souls;
something like two threads of fire
entered into their nostrils.46
Verse 6: Do not let [your hair] grow long.
Do not let [your] hair grow;
from here [we learn]
that a mourner is forbidden [to take] a haircut,47
but [as for] you,
do not disturb the Omnipresent's celebration.48
So that you will not die.
Therefore, if you do so, you will die.49
Your brothers, the entire House of Yisroel.50
From here [we learn] that the troubles of Torah Scholars
must be mourned by all.51
Verse 9: Wine or any other intoxicant.
Wine in a manner which intoxicates.52
When you enter the Tent of Meeting.
I [know] only when you enter the Temple [proper],53
when you approach the [outer] altar---
from whence [do I know this]?54
"Entering the Tent of Meeting" is said here,55
and it is said
regarding the sanctification56 of the hands and feet
[before] entering the Tent of Meeting.57
Just as there [Scripture]
made approaching the [outer] altar
equivalent to entering the Tent of Meeting,58
so here it made approaching the altar
equivalent to entering the Tent of Meeting.59
Verse 10: To distinguish,
in order that you should distinguish
between a proper60 service and [one which is] improper.61
Thus you learn that if he performed [the Temple] service62
his service is invalid.63
Verse 11: And to teach.
This teaches that one who is intoxicated is forbidden
to issue [halachic decisions].
Perhaps [such a person] is worthy of death?64
The verse says: "you and your sons with you...
and you will not die."
Kohanim in their [improper] service
[are worthy of] death,
but the Sages in their halachic decisions
are not [worthy of] death.65
Verse 12: The surviving,
from death.
This teaches that death had been decreed on them too
for the sin of [Aharon's making] the [Golden] Calf,
as it is said,
"And G-d was exceedingly angry with Aharon
to destroy him,"66
and "destroying" refers only to the death of children,
as it is said, "And I will destroy his fruit above."67
But Moshe's prayer cancelled half [the decree],
as it is said,
"And I also prayed on behalf of Aharon at that time.68
Take the meal-offering.
Even though you are {Hebrew Ref} 69
and holy things are forbidden to an {Hebrew Ref} .
The meal-offering.
This is the meal-offering
of the eighth [day of the installation]
and the meal-offering of Nachshon.70
And eat it [as] matzos.
What does this verse teach [us]?
Because it is a communal meal-offering
and a meal-offering [prescribed only] for [that] time,
and there is no similar one for [future] generations,
it was necessary to set forth
the rule of other meal-offerings.71
Verse 13: The portion of your sons,
daughters have no portion in holy things.72
For so have I been commanded.
That they should eat it while they are {Hebrew Ref} .73
Verse 14: The breast of the wave-offering
of the communal peace-offerings,
You shall eat in a pure (undefiled) place.
Did they then eat the first ones in an impure place?74
Rather, the first ones,75 which are most holy things,
had to be eaten in a holy place,
but these did not have to be eaten "within the hangings,"76
though they had to be eaten within the camp of Israel,
which was pure
and thus {Hebrew Ref} were forbidden to enter there.77
From here [we learn]
that offerings of lesser sanctity ( {Hebrew Ref} )
may be eaten within the entire city [of Jerusalem].78
You and your sons and daughters.
You and your sons [are entitled] to a portion,
but your daughters are not [entitled] to a portion.
However, if you give them gifts,
they are permitted to eat of the breast and shoulder.79
Or [perhaps]
even the daughters [are entitled] to a portion?
The verse says: "For [as] your portion
and the portion of your sons it is given"80---
there is a portion for the sons81
but there is no portion for the daughters.82
Verse 15: On top of the fats of the fire offering.
From here [we learn] that the fats are below
at the time of waving,
and [we thus learn] the reconciliation of the verses
that they not contradict each other---
I have already explained the three of them
in [the Sidra of] {Hebrew Ref} .83
Verse 16: The goat of the sin-offering.
The goat of the additional sacrifices for Rosh Chodesh.
They offered three goats [as] sin-offerings on that day,
the he-goat [of the installation],84
the goat [offered by] Nachshon,85
and the goat [offered as a sin-offering] on Rosh Chodesh,
and of all of them, only this one was burnt.86
The Sages of Israel are in disagreement about this;
some say
it is was burnt because of impurity which touched it,87
and some say it was because of the state of {Hebrew Ref} ,88
because it is of the holy offerings
ordained for all generations,
but regarding holy offerings for the time [of installation]89
they relied on Moshe,
who told them regarding the meal-offering:
"Eat it [as] matzoh."90
Made a detailed inquiry.
Two inquiries:91
Why was this one burnt?
And why were these eaten?
That is the version in Toras Kohanim.92
With Elozor and Isomor,
out of respect for Aharon's honor
he turned his face toward the sons to show his anger.93
Saying.
He said to them: Answer my questions!94
Verse 17: Why did you not eat the sin-offering
in a sacred place?
Did they then eat it outside the Holy [Place]95?
Did they not burn it?96
What [then did he mean by] saying: "in a sacred place"?
Rather, he said to them:
"Perhaps it97 went out "beyond the curtains"98
and became invalid?"99
For it is holy of holies,
and becomes invalid by being taken [outside].
They said to him, "No."
He [then] said to them:
"Since it was in a sacred place,
why did you not eat it?"100
And He gave it to you, to bear
[the iniquity of the congregation].
For the kohanim eat [the sacrificial meat]
and the owners find atonement [thereby].
To bear the iniquity of the congregation.
From here we learn
that it101 was a goat for [the musaf of] Rosh Chodesh,
which atones for the sin
of [causing] impurity [to] the Tabernacle
and its sacred things.
[This is the only possibility,]
since the sin-offering of the eighth [day]
and the sin-offering [brought by] Nachshon
did not come102 for [the purpose] atonement.103
Verse 18: Behold, its blood was not brought, etc.
For if it had been brought,
you would have had to burn it,104
as it is said,
"And all sin-offerings whose blood is brought," etc.105
You should certainly have eaten of it.
You should have eaten it, even though you are {Hebrew Ref} .106
As I have commanded
you regarding the meal-offering.107
Verse 19: Aharon spoke.
The term "speaking" is an expression of harshness,
as it is said, "The people spoke [against Moshe]."108
Could it be that Moshe was angered at Elozor and Isomor
and Aharon spoke?
Thus you know that this was only by way of respect.109
They thought:110
It is not proper that our father should sit [silent]
[while] we speak in his presence,
and it is not proper that a disciple respond to his teacher.
Perhaps [they were silent]
because Elozor did not have [the ability] to respond?
The verse says:
"Elozor the kohein said to the soldiers," etc.111
Behold, when he wished [to],
he spoke in the presence of Moshe
and in the presence of the princes [of the tribes].
This I found in the Sifrei of Another Character.112
Behold, today they brought.
What did he [mean] to say?113
Rather, Moshe said to him:
"Perhaps you sprinkled its blood as {Hebrew Ref} ,
and an {Hebrew Ref} who performs the service profanes it?"114
Aharon said to him:
"And did they, who are ordinary people, bring [it]?
I brought [it], for I am a Kohein G-dol,
and may bring [a sacrifice while being] an {Hebrew Ref} ."115
And then such [tragedy] befell me.
Even if the dead were not my sons,
but other relatives
for whom I am obligated to be an {Hebrew Ref} as [I am] for these,
as for example,
all [those] listed in the paroshoh of kohanim,116
for whose sake a kohein must [allow himself]
to become [ritually] unclean.117
[If] I had eaten the sin-offering.
And if118 I had eaten,
Would that have been good [in the eyes of Ad-noy]?
Today,
but the {Hebrew Ref} 119 of nighttime is permitted,120
for [the laws applying to] an {Hebrew Ref}
[relate] only to the day of the burial.121
Would that have been good in the eyes of Ad-noy?
If you heard [this law]
regarding holy offerings of a specific time,122
you should not have taken a lenient view
regarding holy offerings
that are obligatory on all future generation
Verse 20: It was good in his eyes.
He admitted [the justice of Aharon's argument],
and was not ashamed to say: "I had not heard [this]."123
Chapter 11 - Rashi
Verse 1: To Moshe and to Aharon.
He told Moshe to tell Aharon.124
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.125
Verse 2: Speak to Bnei Yisroel.
He equated all of them126
to be messengers for this Divine Commandment,
because all of them were alike127 in their silence,
and accepted G-d's decree128 with love.
These are the living things.
An expression of "life."129
Because Israel is bound to G-d
and worthy of being alive,130
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.131
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!132
"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.133
And so regarding swarming things:
And these shall be unclean to you.134
These are the living things...all the animals.
This teaches that animals
are within the category of "living things."135
Verse 3: All that have cloven hooves.
According to its Targum: "split."136
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,"137
for it is drawn towards the mouth.
Its Targum is {Hebrew Ref}
("dissolved food"), for through the cud
the food is dissolved ( {Hebrew Ref} ) and liquified.
Among animals.
[This is] an [apparently] extraneous word138
for deriving [a new rule, namely], to permit [as food]
the embryo found within the mother's womb.139
You may eat it,
and not a [ritually] unclean animal.
[But] has it not [been included] in the prohibition140?
Rather, [that one who eats forbidden flesh] transgresses
[both] a positive and a negative commandment.141
Verse 8: 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 {Hebrew Ref} :142
If these [animals]
which have some signs of purity are forbidden, etc.143
Of their flesh.
There is a prohibition for [eating] their flesh,
[but] not on their bones, sinews, horns and claws.144
You may not touch their carcass.
Perhaps Israelites145 are forbidden [to] touch carcasses?
The verse says: "Say to the kohanim,"146---
kohanim are forbidden, [but] Israelites are not forbidden.
[It is] thus a {Hebrew Ref} .147
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"?148
On a [pilgrimage] festival.149
Verse 9: Fins.
[The limbs] with which it swims.150
Scales.
These are the scales attached to it
(as it is said, "And he was dressed in scaled armor."151)152
Verse 10: Creeping things.
Wherever [this expression is found]
it denotes a low creature
which creeps and moves along the ground.
Verse 11: They shall be repulsive to you.
[This phrase comes] to forbid their mixtures
if they have in them [enough to] impart [their] taste.153
Of their flesh.
One is not prohibited from [eating] their fins and scales.154
And their carcasses shall be repulsive to you,
to include gnats [found in liquids]
which one has filtered.155
{Hebrew Ref} are moucherons in Old French.
Verse 12: Anything which does not have, etc.
What does this verse tell [us]?156
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
[but] it lost them in being brought up [to dry land],
it is permitted.157
Verse 13: They may not be eaten.
To cause one who feeds them to a minor 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"158---
they are prohibited to be eaten,
but [receiving] benefit [from them] is permitted.159
Any fowl of which it is said:
"to its160 kind," "to its kind,"161 "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.162
Verse 16: The sparrow hawk.
Espervier in Old French.
Verse 17: 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 {Hebrew Ref} ," "and fish drawer."163
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.
Verse 18: The horned owl.
That is the chauvesouris; it resembles a rat,
and flies about at night.
The {Hebrew Ref} mentioned among the creeping things,164
resembles it, [but] has no eyes, and is called a talpa.165
Verse 19: The stork.
This is the white {Hebrew Ref} , cigogne,
and why is it called " {Hebrew Ref} "?166
Because it does kindnesses with its fellows
in regard to food.167
The heron.
That is the "angry {Hebrew Ref} ,"
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 {Hebrew Ref} ?
Because its ornament [=its comb] is tied together,
and this is its comb.
Onkelos translated [it as] {Hebrew Ref} , ["mountain
splitter"],
so called because of its actions,
as our Rabbis explained in Maseches Gittin,
in the chapter of Mi She'achozo.168
Verse 20: Winged insects.
These are thin, lowly creatures
which creep on the ground,
like flies, hornets, gnats and locusts.169
Verse 21: 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 "knees170" 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,171
and whose name must be {Hebrew Ref} ("locust"),
and regarding this we are not knowledgable
in distinguishing among them.
Verse 23: All flying insects, etc.
[This]172 comes and teaches [us]
that if it has five [feet],173 it is [ritually] clean.174
Verse 24: And as for these---
that are about to be listed175 in the section below.176
You can be made unclean.
That is to say,
there is uncleanness [which comes] with their touch.177
Verse 25: 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]178 requires the washing of clothing.179
Verse 26: 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 paroshoh
it explains [the rule] regarding a [ritually] clean animal.180
Verse 27: On their paws,
such as a dog, bear and cat.
They are unclean to you---
in regard to touch.181
Verse 29: 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,182
[and the one who touches them]
is forbidden to eat {Hebrew Ref} 183
and holy things,184 and to enter the Sanctuary.185
Weasel,
moustille [in Old French].
Toad,
bot, which resembles a frog.
Verse 30: Hedgehog,
herisson.
Lizard,
lizard.
Slug,
limace.
Mole,
talpa.
Verse 32: It must be put into water,
and even after its immersion it is unclean for {Hebrew Ref} ---
until the evening
, and after that---
it becomes clean
with the setting of the sun.186
Verse 33: Into which.
No earthenware vessel becomes unclean
except through its interior.187
Everything that is within it becomes unclean.
The vessel in turn causes impurity
to whatever is in its interior.188
And you shall break it.
[This] teaches that
[earthenware vessels] can not be purified in a mikveh.189
Verse 34: Of all the foods which are eaten.
This refers to the verse above190:
"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.)191
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.192
[We also learn] that wine and oil,
and everything called "a liquid"193
prepares seeds for uncleanness, just [as] water [does],
for so can the verse be expounded:
"Upon which water comes"194
or "every beverage which is drunk in any vessel,
impure shall be"195---the food.196
Furthermore, our Rabbis learned from here
that a secondary uncleanness
cannot cause vessels to be unclean,
and thus we learned:197
Perhaps all vessels can become unclean
from the interior of an earthenware vessel?
The verse says:
"All that is within it becomes unclean"198
"of all food"199---
food (or liquid) become unclean
from the interior of an earthenware vessel,200
[but] all vessels do not become unclean
from the interior of an earthenware vessel.
[This is] because a creeping thing ( {Hebrew Ref} )
is a Father of Uncleanness201
and a vessel which becomes unclean from it
becomes a Child of Uncleanness202
and therefore it does not in turn cause
uncleanness to vessels which are within it.203
We learnt further that a creeping thing ( {Hebrew Ref} )
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.204
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,205
and why then does [the verse] say:
"upon which water comes"?206
And we learned further that foodstuffs do not cause
other [foodstufffs] to become unclean
unless [the former]207
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].208
Verse 35: An oven and a hearth.
These are vessels which may be moved,209
they are of earthenware and have an interior.210
One leans the pot
over the opening of the hollow space,
and both of them211 have their openings above.212
Shall be shattered.
For earthenware vessels
cannot be purified by immersion.213
They shall be unclean to you.
That you should not say: I am obligated to shatter them:214
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].215
Verse 36: A well-spring and a pit
216
attached to the ground,217
do not acquire uncleanness.218
[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.219
For you should not propose a {Hebrew Ref} :220
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."221
Verse 37: Any sowing seed.
Seed of any seed-plant.
{Hebrew Ref} is a noun, as [in the verse]:
"And they shall give us of the seeds."222
It remains clean.
The verse teaches you that [foodstuffs]
are not prepared and fitted to be called "food"
to acquire uncleanness until water comes on them.223
Verse 38: 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 seed224
which has not been prepared [for uncleanness].225
Water on seed,
whether water or other liquids,
or whether it226 fell on the seed,
whether the seed falls into them,227
all this is expounded in Toras Kohanim.228
And part of their carcasses fell on them---
even after they became dried of moisture,229
for the Torah was particular
only that it should be called "food,"230
And once there descended on it
a [state of] preparedness for acquiring uncleanness
it231 no longer departs232 from it.233
Verse 39: Its carcass---
[but] not bones and sinews,
and not horns or hooves,
and not hide.234
Verse 40: 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."235
Whoever eats of its carcass.
Perhaps the eating of it will make him unclean?
When it says regarding the carcass of clean236 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"237
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.238
If so, why does [the verse specify] "whoever eats"?239
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.240
And [he] is unclean until the evening.
Even though he has immersed he [still] requires
the setting of the sun [to complete his purification].241
Verse 41: That crawls on the ground.
[This242 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.243
It may not be eaten.
[This244 comes] to make liable one who feeds [others]
as one who [himself] eats.
[The word] {Hebrew Ref} denotes only a [creature] which is low,
with short feet,
and which appears as [something] creeping and crawling.
Verse 42: Whatever crawls on its belly.
This is the snake,
and the expression "belly" [denotes] bending low,245
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.246
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],247
and it is called a centpies.
Verse 43: Do not make yourselves repulsive
by eating them,
since "your souls"248 is written,
and there is no repulsion of the soul by touch.249
And so too "you shall not make yourselves unclean"250---
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.251
Verse 44: For I am Ad-noy, your G-d.
Just as I am holy, for I am Ad-noy your G-d,
so "shall you be holy"---sanctify yourselves below.252
And you shall become holy before Me,
for I will sanctify you Above and in the World to Come.253
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'254 he receives four
[sets of whippings],255
[if he ate] an ant,256 he receives five,
a hornet, he receives six.257
Verse 45: For I am Ad-noy who brings you up.
In order that you shall accept My commandments
I brought you up.
Another interpretation:
"For I am Ad-noy 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.258
And this is their advantage over others---
this [explains] the expression of "bringing up."259
Verse 47: To distinguish.
Not only to recite [these teachings],
but you must know and recognize
and become proficient in them.260
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-way261
and when the greater part of has been cut through.262
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 arisen263 characteristics
[which render the animal] forbidden ( {Hebrew Ref} ),
[but] it is kosher,
and [those] in which there have arisen characteristics
[which render the animal] forbidden ( {Hebrew Ref} ),
and it is [indeed] not kosher.264
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