Vayikra (Leviticus) Chapter 11

33But any earthenware vessel, into whose interior any of them falls, whatever is inside it shall become unclean, and you shall break [the vessel] itself.   לגוְכָ֨ל־כְּלִי־חֶ֔רֶשׂ אֲשֶׁר־יִפֹּ֥ל מֵהֶ֖ם אֶל־תּוֹכ֑וֹ כֹּ֣ל אֲשֶׁ֧ר בְּתוֹכ֛וֹ יִטְמָ֖א וְאֹת֥וֹ תִשְׁבֹּֽרוּ:
into whose interior An earthenware vessel becomes unclean only through [the defiling item entering] its inner space [even if it does not touch the vessel wall. If it touches the outer wall, however, the vessel does not become unclean]. — [Chul. 24b]   אֶל־תּוֹכוֹ  אֵין כְּלִי חֶרֶס מִטַּמֵּא אֶלָּא מֵאֲוִירוֹ (חולין כ"ד):
whatever is inside it becomes unclean The vessel in turn defiles whatever is in its inner space (other editions: in its interior).   כֹּל אֲשֶׁר־בְּתוֹכוֹ יִטְמָא  הַכְּלִי חוֹזֵר וּמְטַמֵּא מַה שֶּׁבַּאֲוִירוֹ:
and you shall break [the vessel] itself This teaches us that it [an earthenware vessel] cannot be purified in a mikvah. [Consequently, if you wish to use it, you must break it so that it cannot be used for its original use.]- [Torath Kohanim 11:132]   וְאֹתוֹ תִשְׁבֹּֽרוּ  לִמֵּד שֶׁאֵין לוֹ טָהֳרָה בַּמִּקְוֶה:
34Of any food that is [usually] eaten, upon which water comes will become unclean, and any beverage that is [usually] drunk, which is in any vessel, shall become unclean.   לדמִכָּל־הָאֹ֜כֶל אֲשֶׁ֣ר יֵֽאָכֵ֗ל אֲשֶׁ֨ר יָב֥וֹא עָלָ֛יו מַ֖יִם יִטְמָ֑א וְכָל־מַשְׁקֶה֙ אֲשֶׁ֣ר יִשָּׁתֶ֔ה בְּכָל־כְּלִ֖י יִטְמָֽא:
Of any food that is [usually] eaten This refers back to the preceding verse, [as if to say]: whatever is inside it shall become unclean… of any food that is [usually] eaten, upon which water comes-if it is inside an unclean earthenware vessel-will become unclean. Likewise, any liquid that is [usually] drunk, in any vessel, meaning that it is in the inner space of an unclean earthenware vessel, will become unclean. From here we learn many things. We learn that food becomes predisposed and prepared to contract uncleanness only if water had, at one time, come upon it. And once water has come upon it, the food can contract uncleanness forever, even if it is dry. Wine, oil, and whatever is called a beverage (מַשְׁקֶה) predisposes seeds to receive uncleanness, just as water [does] (Torath Kohanim 11:135). [The liquids that fall under the category of מַשְׁקֶה are: water, dew, oil, wine, milk, blood, and bee-honey.] For our verse [here] is to be expounded as follows: “upon which water comes will become unclean, or any beverage that is [usually] drunk, which is in any vessel, it shall become unclean.” [I.e.] the food [will become unclean]. Our rabbis also learned from this verse that an item with a secondary degree of uncleanness does not defile vessels, for we learned (Shab. 138b): One might think that all vessels would become defiled [when they enter] the inner space of an [unclean] earthenware vessel; Scripture, therefore, says (verses 33-34): כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא [lit., “anything inside it becomes unclean]… מִכָּל הָאֹכֶל [lit., of any food]”; i.e., food and liquid are defiled by the inner space of an [unclean] earthenware vessel, but [other] vessels do not become defiled by the inner space of an [unclean] earthenware vessel. Because a שֶׁרֶץ is a primary source of uncleanness (אָב הַטֻּמְאָה), and the vessel that becomes defiled by it is a secondary source of uncleanness (וְלָד הַטֻּמְאָה). Consequently, it does not in turn defile [other] vessels contained within it. We also learned [from this verse] that if a שֶׁרֶץ fell into the inner space of an [earthenware] oven that contained bread, and the שֶׁרֶץ did not touch the bread, the oven becomes [defiled with] first degree [uncleanness], while the bread is [defiled with] second degree [uncleanness. In this case,] we do not say that the oven is perceived as though it were “filled with uncleanness,” so that the bread contained within becomes [defiled as well with] first degree [uncleanness], for if we were to say so, no vessel would be excluded from becoming defiled by the inner space of an earthenware vessel since uncleanness itself has directly touched the surface of this second vessel (Shab. 138b). We also learned [from this verse] about the contact of water [with food]-that this predisposes seeds [to receive uncleanness] only if the water wetted the seeds after they had been detached from the earth. For, if one were to say that they become predisposed [to contract uncleanness] while still attached [to the ground], there is [no food produce] upon which no water has come [at one time or another]. In that case, why would [Scripture] tell us: “upon which water comes”? [It must therefore mean: after it has been detached from the earth] (Torath Kohanim 11:150). We also learned [from this verse] that [unclean] food will defile other items only if the food has a [minimum] volume equal to a [hen’s] egg, as it is said, “[Any food] that is [usually] eaten,” meaning: [the amount of] food that can be eaten at one time. And our Sages estimated that the pharynx cannot hold more than [the volume of] a hen’s egg" (Yoma 80a).   מִכָּל־הָאֹכֶל אֲשֶׁר יֵֽאָכֵל  מוּסָב עַל מִקְרָא הָעֶלְיוֹן: "כל אשר בתוכו יטמא מִכָּל הָאֹכֶל אֲשֶׁר יֵאָכֵל" אֲשֶׁר בָּאוּ עָלָיו מַיִם וְהוּא בְּתוֹךְ כְּלִי חֶרֶס הַטָּמֵא יִטְמָא (וְכֵן כָּל מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל כְּלִי וְהוּא בְּתוֹךְ כְּלִי חֶרֶס הַטָּמֵא יִטְמָא). לָמַדְנוּ מִכָּאן דְּבָרִים הַרְבֵּה, לָמַדְנוּ שֶׁאֵין אֹכֶל מֻכְשָׁר וּמְתֻקָּן לְקַבֵּל טֻמְאָה עַד שֶׁיָּבֹאוּ עָלָיו מַיִם פַּעַם אַחַת, וּמִשֶּׁבָּאוּ עָלָיו מַיִם פַּעַם אַחַת מְקַבֵּל טֻמְאָה לְעוֹלָם וַאֲפִלוּ נָגוּב, וְהַיַּיִן וְהַשֶּׁמֶן וְכָל הַנִּקְרָא מַשְׁקֶה מַכְשִׁיר זְרָעִים לְטֻמְאָה כַּמַּיִם, שֶׁכָּךְ יֵשׁ לִדְרֹשׁ הַמִּקְרָא: אֲשֶׁר יָבֹא עָלָיו מַיִם אוֹ כָל מַשְׁקֶה אֲשֶׁר יִשָּׁתֶה בְּכָל כְּלִי, יִטְמָא הָאֹכֶל, וְעוֹד לָמְדוּ רַבּוֹתֵינוּ מִכָּאן שֶׁאֵין וְלַד הַטֻּמְאָה מְטַמֵּא כֵלִים שֶׁכָּךְ שָׁנִינוּ (פסחים פ'), יָכוֹל יְהוּ כָל הַכֵּלִים מִטַּמְּאִין מֵאֲוִיר כְּלִי חֶרֶס תַּלְמוּד לוֹמָר כֹּל אֲשֶׁר בְּתוֹכוֹ יִטְמָא מִכָּל הָאֹכֶל — אֹכֶל (וּמַשְׁקֶה) מִטַּמֵּא מֵאֲוִיר כְּלִי חֶרֶס וְאֵין כָּל הַכֵּלִים מִטַּמְּאִין מֵאֲוִיר כְּלִי חֶרֶס — לְפִי שֶׁהַשֶּׁרֶץ אַב הַטֻּמְאָה וְהַכְּלִי שֶׁנִּטְמָא מִמֶּנּוּ וְלַד הַטֻּמְאָה, לְפִיכָךְ אֵינוֹ חוֹזֵר וּמְטַמֵּא כֵלִים שֶׁבְּתוֹכוֹ, וְלָמַדְנוּ עוֹד שֶׁהַשֶּׁרֶץ שֶׁנָּפַל לַאֲוִיר הַתַּנּוּר וְהַפַּת בְּתוֹכוֹ וְלֹא נָגַע הַשֶּׁרֶץ בַּפַּת, הַתַּנּוּר רִאשׁוֹן וְהַפַּת שְׁנִיָּה, וְלֹא נֹאמַר רוֹאִין אֶת הַתַּנּוּר כְּאִלּוּ מָלֵא טֻמְאָה וּתְהֵא הַפַּת תְּחִלָּה, שֶׁאִם אַתָּה אוֹמֵר כֵּן, לֹא נִתְמַעֲטוּ כָל הַכֵּלִים מִלִּטַּמֵּא מֵאֲוִיר כְּלִי חֶרֶס, שֶׁהֲרֵי טֻמְאָה עַצְמָהּ נָגְעָה בָּהֶן מִגַּבָּן, וְלָמַדְנוּ עוֹד עַל בִּיאַת מַיִם שֶׁאֵינָהּ מַכְשֶׁרֶת זְרָעִים אֶלָּא אִם כֵּן נָפְלוּ עֲלֵיהֶן מִשֶּׁנִּתְלְשׁוּ, שֶׁאִם אַתָּה אוֹמֵר מְקַבְּלִין הֶכְשֵׁר בִּמְחֻבָּר, אֵין לְךָ שֶׁלֹּא בָאוּ עָלָיו מַיִם, וּמַהוּ אוֹמֵר אֲשֶׁר יָבֹא עָלָיו מַיִם? וְלָמַדְנוּ עוֹד שֶׁאֵין אֹכֶל מְטַמֵּא אֲחֵרִים אֶלָּא אִם כֵּן יֵשׁ בּוֹ כַּבֵּיצָה, שֶׁנֶּאֱמַר אֲשֶׁר "יֵאָכֵל" — אֹכֶל הַנֶּאֱכָל בְּבַת אֶחָת, וְשִׁעֲרוּ חֲכָמִים אֵין בֵּית הַבְּלִיעָה מַחֲזִיק יוֹתֵר מִבֵּיצַת תַּרְנְגֹלֶת (ספרא; יומא פ'):
35And anything upon which any of their carcasses of these [animals] fall, will become unclean. [Thus,] an oven or stove shall be demolished; they are unclean, and, they shall be unclean for you.   להוְכֹ֠ל אֲשֶׁר־יִפֹּ֨ל מִנִּבְלָתָ֥ם | עָלָיו֘ יִטְמָא֒ תַּנּ֧וּר וְכִירַ֛יִם יֻתָּ֖ץ טְמֵאִ֣ים הֵ֑ם וּטְמֵאִ֖ים יִֽהְי֥וּ לָכֶֽם:
oven or stove They are movable objects, made of earthenware, and they have a hollow inside [i.e., an inner space]; and one places the pot over the opening of the cavity. Both have their openings on the top [rather than on the side. See Shab. 38b.]   תַּנּוּר וְכִירַיִם  כֵּלִים הַמִּטַּלְטְלִין הֵם, וְהֵן שֶׁל חֶרֶס וְיֵשׁ לָהֶן תּוֹךְ, וְשׁוֹפֵת עַל נֶקֶב הֶחָלָל אֶת הַקְּדֵרָה, וּשְׁנֵיהֶם פִּיהֶם לְמַעְלָה:
shall be demolished Because an earthenware vessel cannot be purified by immersion [in a mikvah].   יֻתָּץ  שֶׁאֵין לִכְלֵי חֶרֶס טָהֳרָה בִּטְבִילָה:
and they shall be unclean for you Lest you say, “I am commanded to demolish them,” Scripture says, “they shall be unclean for you” [meaning that] if you wish to keep them in their unclean state, you are permitted [to do so]. — [Torath Kohanim 11:142]   וּטְמֵאִים יִֽהְיוּ לָכֶֽם  שֶׁלֹּא תֹאמַר מְצֻוֶּה אֲנִי לְנָתְצָם, תַּלְמוּד לוֹמַר וּטְמֵאִים יִהְיוּ לָכֶם — אִם רָצָה לְקַיְּמָן בְּטֻמְאָתָן רַשַּׁאי:
36But a spring or a cistern, a gathering of water remains clean. However, one who touches their carcass shall become unclean.   לואַ֣ךְ מַעְיָ֥ן וּב֛וֹר מִקְוֵה־מַ֖יִם יִֽהְיֶ֣ה טָה֑וֹר וְנֹגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָֽא:
But a spring or a cistern, a gathering of water which are attached to the ground, do not contract uncleanness. We also learn from the phrase יִהְיֶה טָהוֹר [lit., “he will be clean”] that anyone who immerses in these [collections of water] “will become clean” from his uncleanness. — [see Pes. 16a]   אַךְ מַעְיָן וּבוֹר מִקְוֵה־מַיִם  הַמְחֻבָּרִים לַקַּרְקַע אֵין מְקַבְּלִין טֻמְאָה, וְעוֹד יֵשׁ לְךָ לִלְמֹד, יהיה טהור — הַטּוֹבֵל בָּהֶם מִטֻּמְאָתוֹ:
However, one who touches their carcass shall become unclean If someone touches the uncleanness [of their carcasses] even while he is inside a spring or a cistern, he becomes unclean. Lest you say, [It can be derived from a] kal vachomer : “If [these collections of water] purify defiled [people] from their uncleanness, how much more so should they prevent a clean [person standing inside them] from becoming defiled!” Therefore, [Scripture] says, “ one who touches their carcass shall become unclean.” - [Torath Kohanim 11:146]   וְנֹגֵעַ בְּנִבְלָתָם יִטְמָֽא  אֲפִלּוּ הוּא בְּתוֹךְ מַעְיָן וּבוֹר וְנוֹגֵעַ בְּטֻמְאָתָם יִטְמָא; שֶׁלֹּא תֹאמַר קַל וָחֹמֶר: אִם מְטַהֵר אֶת הַטְּמֵאִים מִטֻּמְאָתָם קַל וָחֹמֶר שֶׁיַּצִּיל אֶת הַטָּהוֹר מִלִּטַּמֵּא לְכָךְ נֶאֱמַר וְנֹגֵעַ בְּנִבְלָתָם יִטְמָא (נדרים ע"ה):
37And if of their carcass falls upon any sowing seed which is to be sown, it remains clean.   לזוְכִ֤י יִפֹּל֙ מִנִּבְלָתָ֔ם עַל־כָּל־זֶ֥רַע זֵר֖וּעַ אֲשֶׁ֣ר יִזָּרֵ֑עַ טָה֖וֹר הֽוּא:
a sowing seed which is to be sown [This refers to] the sowing of [various] kinds of seeds (זֵרוּעַ). [The word] זֵרוּעַ [lit., “something which is planted,”] is a noun, as in the verse, “and let them give us some pulse (הַזֵּרֹעִים) ” (Dan. 1:12).   זֶרַע זֵרוּעַ  זְרִיעָה שֶׁל מִינֵי זֵרְעוֹנִין; זֵרוּעַ שֵׁם דָּבָר הוּא, כְּמוֹ וְיִתְּנוּ לָנוּ מִן הַזֵּרֹעִים (דניאל א'):
it remains clean Scripture teaches you that it is not predisposed and prepared to be regarded as “food [fit] to receive uncleanness” until water has come upon it.   טָהוֹר הֽוּא  לִמֶּדְךָ הַכָּתוּב שֶׁלֹּא הֻכְשַׁר וְנִתְקַן לִקָּרוֹת אֹכֶל לְקַבֵּל טֻמְאָה עַד שֶׁיָּבֹאוּ עָלָיו מָיִם:
38But if water is put upon seeds, and any of their carcass falls on them, they are unclean for you.   לחוְכִ֤י יֻתַּן־מַ֨יִם֙ עַל־זֶ֔רַע וְנָפַ֥ל מִנִּבְלָתָ֖ם עָלָ֑יו טָמֵ֥א ה֖וּא לָכֶֽם:
But if water is put upon seeds after they have been detached [from the ground]. For if you say that [produce] attached [to the ground] can become predisposed [to receive uncleanness], then there would be no seed that would remain unprepared [to receive uncleanness, since all plants are watered]. — [Chul. 118b]   וְכִי יֻתַּן־מַיִם עַל־זֶרַע  לְאַחַר שֶׁנִּתְלַשׁ, שֶׁאִם תֹּאמַר יֵשׁ הֶכְשֵׁר בִּמְחֻבָּר, אֵין לְךָ זֶרַע שֶׁלֹּא הֻכְשָׁר (חולין קי"ח):
water…upon seeds [The law applies] both to water and to other beverages, whether they fell on the seed or the seed fell into them. All this is expounded on in Torath Kohanim (11:151, 152).   מַיִם עַל־זֶרַע  בֵּין מַיִם בֵּין שְׁאָר מַשְׁקִין, בֵּין הֵם עַל הַזֶּרַע בֵּין זֶרַע נוֹפֵל לְתוֹכָן, הַכֹּל נִדְרָשׁ בְּתוֹרַת כֹּהֲנִים:
and any of their carcass falls on them even if they have dried, for the Torah was particular only it should be regarded as “food,” then as soon as it has become predisposed to contract uncleanness once [by becoming wet], this predisposition can never be removed from it.   וְנָפַל מִנִּבְלָתָם עָלָיו  אַף מִשֶּׁנֻּגַּב מִן הַמַּיִם, שֶׁלֹּא הִקְפִּידָה תוֹרָה אֶלָּא לִהְיוֹת עָלָיו שֵׁם אֹכֶל, וּמִשֶּׁיָּרַד לוֹ הֶכְשֵׁר קַבָּלַת טֻמְאָה פַּעַם אַחַת, שׁוּב אֵינוֹ נֶעֱקָר הֵימֶנּוּ:
39If an animal that you [normally] eat, dies, one who touches its carcass shall be unclean until evening.   לטוְכִ֤י יָמוּת֙ מִן־הַבְּהֵמָ֔ה אֲשֶׁר־הִ֥יא לָכֶ֖ם לְאָכְלָ֑ה הַנֹּגֵ֥עַ בְּנִבְלָתָ֖הּ יִטְמָ֥א עַד־הָעָֽרֶב:
[one who touches] its carcass [but] not its bones or its sinews, nor its horns, hooves or hide [unless they are attached to the carcass]. — [Torath Kohanim 11:159]   בְּנִבְלָתָהּ  וְלֹא בָעֲצָמוֹת וְגִידִין וְלֹא בַקַּרְנַיִם וּטְלָפַיִם וְלֹא בָעוֹר (ספרא):
40And one who eats of its carcass shall immerse his garments, and he shall be unclean until evening. And one who carries its carcass shall immerse his garments, and he shall be unclean until evening.   מוְהָֽאֹכֵל֙ מִנִּבְלָתָ֔הּ יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־הָעָ֑רֶב וְהַנֹּשֵׂא֙ אֶת־נִבְלָתָ֔הּ יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־הָעָֽרֶב:
And one who carries its carcass טֻמְאַת מַשָּׂא [uncleanness resulting from lifting up an unclean item, even without touching it, e.g., by lifting it up with a stick,] is more stringent than טֻמְאַת מַגָּע [uncleanness resulting from touching an unclean item], for one who lifts [a carcass, in addition to becoming unclean himself, also] defiles his garments, but one who [merely] touches it does not defile his garments, for regarding him it does not say, “he shall immerse his garments.”   וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ  חֲמוּרָה טֻמְאַת מַשָּׂא מִטֻּמְאַת מַגָּע, שֶׁהַנּוֹשֵׂא מְטַמֵּא בְגָדִים, וְהַנּוֹגֵעַ אֵין בְּגָדָיו טְמֵאִין, שֶׁלֹּא נֶאֱמַר בּוֹ יְכַבֵּס בְּגָדָיו:
And one who eats of its carcass One might think that his eating renders him unclean. However, when [Scripture] says, regarding the carcass of a clean bird, “He shall not eat carrion or one stricken by a fatal disease or injury, to be defiled through it” (Lev. 22:8), [the seemingly superfluous word] בָהּ [“through it,” is explained as follows]: One defiles his garments “through it,” [i.e.,] through eating it, but the carcass of an animal does not defile if one eats it without lifting it up. For example, if someone else forced it down his pharynx. If so, why does it say, “And one who eats [of its carcass]”? To specify the [minimum] volume [needed to render someone unclean] through his touching or lifting up [an unclean carcass], namely, the volume that one [normally] eats [at a time], namely, the size of an olive," [half the volume of a hen’s egg] (Torath Kohanim 11:16). [One should note that, for food to defile other items, it must have a minimum volume possibly edible at one time, namely, equal to that of a hen’s egg. See Rashi on Lev. 11:34].   וְהָֽאֹכֵל מִנִּבְלָתָהּ  יָכוֹל תְּטַמְּאֶנּוּ אֲכִילָתוֹ? כְּשֶׁהוּא אוֹמֵר בְּנִבְלַת עוֹף טָהוֹר (ויקרא כ"ב) "נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה בָהּ", בָהּ — אוֹתָהּ מְטַמָּא בְגָדִים בַּאֲכִילָתָהּ וְאֵין נִבְלַת בְּהֵמָה מְטַמָּא בְגָדִים בַּאֲכִילָתָהּ בְּלֹא מַשָּׂא, כְּגוֹן אִם תְּחָבָהּ לוֹ חֲבֵרוֹ בְּבֵית הַבְּלִיעָה, אִם כֵּן מַה תַּלְמוּד לוֹמָר הָאֹכֵל? לִתֵּן שִׁעוּר לַנּוֹשֵׂא וְלַנּוֹגֵעַ כְּדֵי אֲכִילָה, וְהוּא כַּזַּיִת (ספרא; נדה מ"ב):
and he shall be unclean until evening Even though he has already immersed himself, he requires sunset [in order to be completely clean].   וְטָמֵא עַד־הָעָרֶב  אַף עַל פִּי שֶׁטָּבַל צָרִיךְ הַעֲרֵב שֶׁמֶשׁ:
41And any creeping creature that creeps on the ground is an abomination; it shall not be eaten.   מאוְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ שֶׁ֥קֶץ ה֖וּא לֹ֥א יֵֽאָכֵֽל:
that creeps on the ground This comes to exclude mites founds in chickpeas and in beans, and the pea-beetles found in lentils, since they did not creep on the ground but within the food [which was already detached from the ground]. However, when they exit into the air and creep, they become prohibited [because they fall into the category of שֶׁרֶץ, those that “creep on the ground”]. — [Torath Kohanim 11:161]   הַשֹּׁרֵץ עַל־הָאָרֶץ  לְהוֹצִיא אֶת הַיַּתּוּשִׁין שֶׁבַּכְּלִיסִין וְשֶׁבַּפּוֹלִין, וְאֶת הַזִּיזִין שֶׁבָּעֲדָשִׁים, שֶׁהֲרֵי לֹא שָׁרְצוּ עַל הָאָרֶץ אֶלָּא בְּתוֹךְ הָאֹכֶל, אֲבָל מִשֶּׁיָּצְאוּ לָאֲוִיר וְשָׁרְצוּ הֲרֵי נֶאֱסְרוּ (ספרא; חולין ס"ז):
it shall not be eaten [This phrase comes] to render guilty someone who feeds a person [with the flesh of a creeping animal] just as if he would have eaten it [himself] (Torath Kohanim 11:162). A שֶׁרֶץ means a low, short-legged creature, which appears [in its motion] only as if slithering and moving.   לֹא יֵֽאָכֵֽל  לְחַיֵּב עַל הַמַּאֲכִיל כָּאוֹכֵל; וְאֵין קָרוּי שֶׁרֶץ אֶלָּא דָּבָר נָמוּךְ, קְצַר רַגְלַיִם, שֶׁאֵינוֹ נִרְאֶה אֶלָּא כְּרוֹחֵשׁ וְנָד:
42Any [creature] that goes on its belly, and any [creature] that walks on four [legs] to any [creature] that has many legs, among all creeping creatures that creep on the ground, you shall not eat, for they are an abomination.   מבכֹּל֩ הוֹלֵ֨ךְ עַל־גָּח֜וֹן וְכֹ֣ל | הוֹלֵ֣ךְ עַל־אַרְבַּ֗ע עַ֚ד כָּל־מַרְבֵּ֣ה רַגְלַ֔יִם לְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ לֹ֥א תֹֽאכְל֖וּם כִּי־שֶׁ֥קֶץ הֵֽם:
that goes on its belly This is the snake (Torath Kohanim 11:163). The word גָּחוֹן denotes “bending low” [and it is used to describe the snake] because it moves while bent a prostrated posture, prostrated on its belly.   הוֹלֵךְ עַל־גָּחוֹן  זֶה נָחָשׁ, וּלְשׁוֹן גָּחוֹן שְׁחִיָּה, שֶׁהוֹלֵךְ שָׁח וְנוֹפֵל עַל מֵעָיו:
Any [creature] that goes [This comes] to include earthworms and what resembles those that resemble them [i.e., that have tiny legs, but nevertheless slither like a worm on their bellies]. — [Torath Kohanim 11:163]   כֹּל הוֹלֵךְ  לְהָבִיא הַשִּׁלְשׁוּלִין וְאֶת הַדּוֹמֶה לַדּוֹמֶה:
that walks on four [legs] This [refers to] a scorpion. — [Torath Kohanim 11:163]   הוֹלֵךְ עַל־אַרְבַּע  זֶה עַקְרָב:
any [creature] [This word comes] to include the beetle, called escarbot in French, and what resembles those that resemble them. — [Torath Kohanim 11:163]   כֹּל  לְהָבִיא אֶת הַחִפּוּשִׁית, אשקר"בוט בְּלַעַז, וְאֶת הַדּוֹמֶה לַדּוֹמֶה:
any [creature] that has many legs This is the centipede, a creature with legs from its head to its tail, on either side, called centipede [in French]. — [Torath Kohanim 11:163]   מַרְבֵּה רַגְלַיִם  זֶה נַדָּל, שֶׁרֶץ שֶׁיֵּשׁ לוֹ רַגְלַיִם מֵרֹאשׁוֹ וְעַד זְנָבוֹ לְכָאן וּלְכָאן, וְקוֹרִין צינטפי"דש (ספרא):
43You shall not make yourselves abominable with any creeping creature that creeps, and you shall not defile yourselves with them, that you should become unclean through them.   מגאַל־תְּשַׁקְּצוּ֙ אֶת־נַפְשֹׁ֣תֵיכֶ֔ם בְּכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֑ץ וְלֹ֤א תִטַּמְּאוּ֙ בָּהֶ֔ם וְנִטְמֵתֶ֖ם בָּֽם:
You shall not make [yourselves] abominable By eating them, for it says: נַפְשֹׁתֵיכֶם, “your souls” [lit., “Do not make your souls abominable”], and merely touching [an unclean item] does not cause “abomination of the soul” [whereas eating it does. See Me’ilah 16b, Rashi there]; similarly, “and you shall not defile yourselves” [means] by eating them.   אַל־תְּשַׁקְּצוּ  בַּאֲכִילָתָן, שֶׁהֲרֵי כְּתִיב נַפְשֹׁתֵיכֶם וְאֵין שִׁקּוּץ נֶפֶשׁ בְּמַגָּע, וְכֵן וְלֹא תְטַמְּאוּ בַּאֲכִילָתָם:
that you should become unclean through them [God says:] “If you defile yourselves through these [creatures] on earth, I too will defile you in the world to come and in the heavenly academy.” - [Yoma 39a]   וְנִטְמֵתֶם בָּֽם  אִם אַתֶּם מִטַּמְּאִין בָּהֶם בָּאָרֶץ, אַף אֲנִי מְטַמֵּא אֶתְכֶם בָּעוֹלָם הַבָּא וּבִישִׁיבַת מַעְלָה (יומא ל"ט):
44For I am the Lord your God, and you shall sanctify yourselves and be holy, because I am holy, and you shall not defile yourselves through any creeping creature that crawls on the ground.   מדכִּ֣י אֲנִ֣י יְהֹוָה֘ אֱלֹֽהֵיכֶם֒ וְהִתְקַדִּשְׁתֶּם֙ וִֽהְיִיתֶ֣ם קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָ֑נִי וְלֹ֤א תְטַמְּאוּ֙ אֶת־נַפְשֹׁ֣תֵיכֶ֔ם בְּכָל־הַשֶּׁ֖רֶץ הָֽרֹמֵ֥שׂ עַל־הָאָֽרֶץ:
For I am the Lord your God Just as I am holy, for I am the Lord your God, so too, you shall make yourselves holy, [i.e.,] sanctify yourselves below [on earth]. — [Torath Kohanim 11:168]   כִּי אֲנִי ה' אֱלֹֽהֵיכֶם  כְּשֵׁם שֶׁאֲנִי קָדוֹשׁ שֶׁאֲנִי ה' אֱלֹהֵיכֶם, כָּךְ וְהִתְקַדִּשְׁתֶּם — קַדְּשׁוּ עַצְמְכֶם לְמַטָּה:
and be holy before Me, for I will make you holy above and in the world to come. — [Yoma 39a]   וִֽהְיִיתֶם קְדשִׁים  לְפִי שֶׁאֲנִי אֲקַדֵּשׁ אֶתְכֶם לְמַעְלָה וּבָעוֹלָם הַבָּא:
and you shall not defile yourselves [This prohibition is written to make a transgressor guilty of] transgressing many negative commandments. And for [the transgression of] each negative commandment, [the perpetrator receives] lashes. This is what [the Sages said in the Talmud (Mak. 16): “If one eats a פּוּטִיתָא [a small unclean aquatic creature], one receives four series of lashes [i.e., four separate series of lashes for the four negative commandments transgressed by eating that one creature]; if one eats an ant, one receives five series of lashes; if one eats a hornet, [he receives] six series of lashes” (Mak. 16b).   וְלֹא תְטַמְּאוּ וגו'  לַעֲבֹר עֲלֵיהֶם בְּלָאוִין הַרְבֵּה, וְכָל לָאו מַלְקוּת, וְזֶהוּ שֶׁאָמְרוּ בַּתַּלְמוּד (מכות ט"ז:), אָכַל פּוּטִיתָא לוֹקֶה אַרְבַּע, נְמָלָה לוֹקֶה חָמֵשׁ, צִרְעָה לוֹקֶה שֵׁשׁ:
45For I am the Lord Who has brought you up from the land of Egypt to be your God. Thus, you shall be holy, because I am holy.   מהכִּ֣י | אֲנִ֣י יְהֹוָ֗ה הַמַּֽעֲלֶ֤ה אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְיֹ֥ת לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽהְיִיתֶ֣ם קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָֽנִי:
For I am the Lord Who has brought you up On the condition that you accept My commandments, I have brought you up [out of Egypt] (Torath Kohanim 11:170). Another explanation of “For I am the Lord Who has brought you up” : Everywhere [Scripture] says, “Who has brought [you] out(הוֹצֵאתִי) [of the land of Egypt],” while here it says, “Who has brought [you] up (הַמַּעֲלֶה).” [What is the meaning of the unusual expression here of bringing up?] the school of Rabbi Ishmael taught: [God says,] “If I had brought up Israel from Egypt only so that they would not defile themselves with creeping creatures like the other nations, it would have been sufficient for them, and this is an exaltation for them.” This, then, explains [the use of] the expression הַמַּעֲלֶה - [B.M. 61b]   כִּי אֲנִי ה' הַמַּֽעֲלֶה אֶתְכֶם  עַל מְנָת שֶׁתְּקַבְּלוּ מִצְוֹתַי הֶעֱלֵיתִי אֶתְכֶם; דָּבָר אַחֵר, כִּי אֲנִי ה' הַמַּעֲלֶה אֶתְכֶם: בְּכֻלָּן כְּתִיב "הוֹצֵאתִי" וְכָאן כְּתִיב "הַמַּעֲלֶה", תָּנָא דְבֵי רַ' יִשְׁמָעֵאל אִלְּמָלֵי לֹא הֶעֱלֵיתִי אֶת יִשְֹרָאֵל מִמִּצְרַיִם אֶלָּא בִּשְׁבִיל שֶׁאֵין מִטַּמְּאִין בִּשְׁרָצִים כִּשְׁאָר אֻמּוֹת דַּיָּם, וּמַעַלְיוּתָא הִיא גַּבַּיְהוּ, זֶהוּ לְשׁוֹן מַעֲלָה:
46This is the law regarding animals, birds, all living creatures that move in water and all creatures that creep on the ground,   מוזֹ֣את תּוֹרַ֤ת הַבְּהֵמָה֙ וְהָע֔וֹף וְכֹל֙ נֶ֣פֶשׁ הַֽחַיָּ֔ה הָֽרֹמֶ֖שֶׂת בַּמָּ֑יִם וּלְכָל־נֶ֖פֶשׁ הַשֹּׁרֶ֥צֶת עַל־הָאָֽרֶץ:
47to distinguish between the unclean and the clean, and between the animal that may be eaten and the animal that may not be eaten.   מזלְהַבְדִּ֕יל בֵּ֥ין הַטָּמֵ֖א וּבֵ֣ין הַטָּהֹ֑ר וּבֵ֤ין הַֽחַיָּה֙ הַנֶּֽאֱכֶ֔לֶת וּבֵין֙ הַֽחַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵֽאָכֵֽל:
to distinguish Not only must you learn [these laws concerning prohibited creatures in order to know the laws for the sake of knowing Torah], but also you shall know and recognize [these creatures], and be proficient [in identifying] them.   לְהַבְדִּיל  לֹא בִּלְבַד הַשּׁוֹנֶה, אֶלָּא שֶׁתְּהֵא יוֹדֵעַ וּמַכִּיר וּבָקִי בָּהֶן (ספרא):
between the unclean and the clean But is it necessary [for Scripture] to state [that we should know] the difference between [kosher and non-kosher animals such as] a donkey and a cow, when these [differences] have already been explained? Rather, [what is meant here, is to distinguish] between what is unclean because of you and what is clean because of you, namely between [an animal] whose trachea was slaughtered halfway through [which is considered “unclean” and may not be eaten], and [an animal] who had most of its trachea slaughtered, [rendering the animal “clean” and it may be eaten]. — [Torath Kohanim 11:173:7]   בֵּין הַטָּמֵא וּבֵין הַטָּהֹר  צָרִיךְ לוֹמַר בֵּין חֲמוֹר לְפָרָה, וַהֲלֹא כְבָר מְפֹרָשִׁים הֵם? אֶלָּא בֵּין טְמֵאָה לְךָ לִטְהוֹרָה לְךָ — בֵּין נִשְׁחַט חֶצְיוֹ שֶׁל קָנֶה לְנִשְׁחַט רֻבּוֹ:
and between the animal that may be eaten Does [Scripture] have to tell us [that one must be able to distinguish] between a deer and a wild donkey? Are they not already delineated? Rather, [to distinguish] between [an animal] in which signs of a treifah have developed, and it is nevertheless kosher [such as an animal whose injury does not render it treifah], and an animal in which signs of a treifah have developed, and it is not kosher. - [Torath Kohanim 11:173:8]   וּבֵין הַֽחַיָּה הַנֶּֽאֱכֶלֶת  צָרִיךְ לוֹמַר בֵּין צְבִי לְעָרוֹד וַהֲלֹא כְבָר מְפֹרָשִׁים הֵם? אֶלָּא בֵּין שֶׁנּוֹלְדוּ בָהּ סִימָנֵי טְרֵפָה כְּשֵׁרָה לְנוֹלְדוּ בָהּ סִימָנֵי טְרֵפָה פְּסוּלָה (ספרא):