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Learning & Values Parshah (Weekly Torah) Vayikra - Leviticus Shemini Texts & Summaries

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First Portion

Vayikra (Leviticus) Chapter 9

1On the eighth day, Moses summoned Aaron, Aaron’s sons, and the elders of Israel.		אוַֽיְהִי֙ בַּיּ֣וֹם הַשְּׁמִינִ֔י קָרָ֣א משֶׁ֔ה לְאַֽהֲרֹ֖ן וּלְבָנָ֑יו וּלְזִקְנֵ֖י יִשְׂרָאֵֽל:
וַֽיְהִי בַּיּוֹם הַשְּׁמִינִי - On the eighth day - i.e., the eighth day of the installation rites, which was 1 Nisan, for on that day the Tabernacle was officially erected and the Divine Presence was manifest there, as described later. This day received 10 crowns, which are enumerated in Seder Olam. 1		וַֽיְהִי בַּיּוֹם הַשְּׁמִינִי. לַמִּלּוּאִים; הוּא רֹאשׁ חֹדֶשׁ נִיסָן שֶׁהוּקַם הַמִּשְׁכָּן בּוֹ בַיּוֹם וְנָטַל עֶשֶׂר עֲטָרוֹת הַשְּׁנוּיוֹת בְּסֵדֶר עוֹלָם:
וּלְזִקְנֵי יִשְׂרָאֵֽל - And the elders of Israel - to inform them that Aaron was entering the Tabernacle and officiating as high priest by God’s command, so that they not say that he was entering on his own initiative.		וּלְזִקְנֵי יִשְׂרָאֵֽל. לְהַשְׁמִיעָם שֶׁעַל פִּי הַדִּבּוּר אַהֲרֹן נִכְנָס וּמְשַׁמֵּשׁ בִּכְהֻנָּה גְדוֹלָה וְלֹא יֹאמְרוּ מֵאֵלָיו נִכְנָס (תנחומא):
2Moses said to Aaron, “Take for yourself a calf as a sin-offering, and a ram as an ascent-offering, unblemished, and bring them near before God.		בוַיֹּ֣אמֶר אֶל־אַֽהֲרֹ֗ן קַח־לְ֠ךָ֠ עֵ֣גֶל בֶּן־בָּקָ֧ר לְחַטָּ֛את וְאַ֥יִל לְעֹלָ֖ה תְּמִימִ֑ם וְהַקְרֵ֖ב לִפְנֵ֥י יְהֹוָֽה:
קַח־לְךָ עֵגֶל - Take for yourself a calf. This animal was chosen as a sin-offering to indicate that the Holy One, blessed be He, grants atonement for Aaron through this calf for Aaron’s act of making the Golden Calf.		קַח־לְךָ עֵגֶל. לְהוֹדִיעַ שֶׁכִּפֵּר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא עַל יְדֵי עֵגֶל זֶה עַל מַעֲשֵׂה הָעֵגֶל שֶׁעָשָֹה (שם):
3You must speak to the Israelites, saying, ‘Take a he-goat as a sin-offering; a calf and a lamb, both in their first year and both unblemished, as an ascent-offering;		גוְאֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵאמֹ֑ר קְח֤וּ שְׂעִֽיר־עִזִּים֙ לְחַטָּ֔את וְעֵ֨גֶל וָכֶ֧בֶשׂ בְּנֵֽי־שָׁנָ֛ה תְּמִימִ֖ם לְעֹלָֽה:
4a work-bull and a ram as peace-offerings, to slaughter before God; and a grain-offering kneaded with oil, for today God is appearing to you.’”		דוְשׁ֨וֹר וָאַ֜יִל לִשְׁלָמִ֗ים לִזְבֹּ֨חַ֙ לִפְנֵ֣י יְהֹוָ֔ה וּמִנְחָ֖ה בְּלוּלָ֣ה בַשָּׁ֑מֶן כִּ֣י הַיּ֔וֹם יְהֹוָ֖ה נִרְאָ֥ה אֲלֵיכֶֽם:
כִּי הַיּוֹם ה' נִרְאָה אֲלֵיכֶֽם - For today God is appearing to you - to let His Divine Presence rest upon your handiwork. This is why it is obligatory to bring these offerings on this day.		כִּי הַיּוֹם ה' נִרְאָה אֲלֵיכֶֽם. לְהַשְׁרוֹת שְׁכִינָתוֹ בְמַעֲשֵׂה יְדֵיכֶם, לְכָךְ קָרְבָּנוֹת הַלָּלוּ בָּאִין חוֹבָה לְיוֹם זֶה:
5They took what Moses had commanded them to take to the front of the Tent of Meeting, and the entire community approached the Tent of Meeting and stood before God.		הוַיִּקְח֗וּ אֵ֚ת אֲשֶׁ֣ר צִוָּ֣ה משֶׁ֔ה אֶל־פְּנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וַיִּקְרְבוּ֙ כָּל־הָ֣עֵדָ֔ה וַיַּֽעַמְד֖וּ לִפְנֵ֥י יְהֹוָֽה:
6Moses said, “This is what God has commanded you to do in order that the glory of God appear to you.”		ווַיֹּ֣אמֶר משֶׁ֔ה זֶ֧ה הַדָּבָ֛ר אֲשֶׁר־צִוָּ֥ה יְהֹוָ֖ה תַּֽעֲשׂ֑וּ וְיֵרָ֥א אֲלֵיכֶ֖ם כְּב֥וֹד יְהֹוָֽה:
7Moses said to Aaron, “Approach the Altar and offer up your sin-offering and your ascent-offering, atoning for yourself and for the people, and offer up the people’s sacrifice, atoning for them, as God has commanded.”		זוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן קְרַ֤ב אֶל־הַמִּזְבֵּ֨חַ֙ וַֽעֲשֵׂ֞ה אֶת־חַטָּֽאתְךָ֙ וְאֶת־עֹ֣לָתֶ֔ךָ וְכַפֵּ֥ר בַּֽעַדְךָ֖ וּבְעַ֣ד הָעָ֑ם וַֽעֲשֵׂ֞ה אֶת־קָרְבַּ֤ן הָעָם֙ וְכַפֵּ֣ר בַּֽעֲדָ֔ם כַּֽאֲשֶׁ֖ר צִוָּ֥ה יְהֹוָֽה:
קְרַב אֶל־הַמִּזְבֵּחַ - Approach the Altar - for Aaron was embarrassed and afraid to approach. Moses therefore said to him: “Why are you embarrassed? You were chosen for this role!”		קְרַב אֶל־הַמִּזְבֵּחַ. שֶׁהָיָה אַהֲרֹן בּוֹשׁ וְיָרֵא לָגֶשֶׁת, אָמַר לוֹ מֹשֶׁה, לָמָּה אַתָּה בוֹשׁ? לְכָךְ נִבְחַרְתָּ (ספרא):
אֶת־חַטָּֽאתְךָ - Your sin-offering - the young calf stated in v. 2.		אֶת־חַטָּֽאתְךָ. עֵגֶל בֶּן בָּקָר:
וְאֶת־עֹלָתֶךָ - And your ascent-offering - the ram.		וְאֶת־עֹלָתֶךָ. הָאָיִל:
קָרְבַּן הָעָם - The people’s sacrifice - the young goat, the calf, and the lamb stated in v. 3. Wherever it says עֵגֶל (calf) without qualification it refers to a calf in its first year, and you learn this from here.		קָרְבַּן הָעָם. שְׂעִיר עִזִּים וְעֵגֶל וְכֶבֶשׂ; כָּל מָקוֹם שֶׁנֶּאֱמַר "עֵגֶל" בֶּן שָׁנָה הוּא וּמִכָּאן אַתָּה לָמֵד (שם):
8Aaron approached the Altar and slaughtered his sin-offering calf.		חוַיִּקְרַ֥ב אַֽהֲרֹ֖ן אֶל־הַמִּזְבֵּ֑חַ וַיִּשְׁחַ֛ט אֶת־עֵ֥גֶל הַֽחַטָּ֖את אֲשֶׁר־לֽוֹ:
9Aaron’s sons brought the blood to him. He dipped his finger into the blood, placing some on the protrusions of the Altar and pouring the rest of the blood onto the base of the Altar.		טוַ֠יַּקְרִ֠בוּ בְּנֵ֨י אַֽהֲרֹ֣ן אֶת־הַדָּם֘ אֵלָיו֒ וַיִּטְבֹּ֤ל אֶצְבָּעוֹ֙ בַּדָּ֔ם וַיִּתֵּ֖ן עַל־קַרְנ֣וֹת הַמִּזְבֵּ֑חַ וְאֶת־הַדָּ֣ם יָצַ֔ק אֶל־יְס֖וֹד הַמִּזְבֵּֽחַ:
10He burned up the fat, the kidneys, and the diaphragm, along with part of the liver from the sin-offering on the Altar, as God had commanded Moses.		יוְאֶת־הַחֵ֨לֶב וְאֶת־הַכְּלָיֹ֜ת וְאֶת־הַיֹּתֶ֤רֶת מִן־הַכָּבֵד֙ מִן־הַ֣חַטָּ֔את הִקְטִ֖יר הַמִּזְבֵּ֑חָה כַּֽאֲשֶׁ֛ר צִוָּ֥ה יְהֹוָ֖ה אֶת־משֶֽׁה:
11He burned the flesh and the hide in fire outside the camp.		יאוְאֶת־הַבָּשָׂ֖ר וְאֶת־הָע֑וֹר שָׂרַ֣ף בָּאֵ֔שׁ מִח֖וּץ לַמַּֽחֲנֶֽה:
וְאֶת־הַבָּשָׂר וְאֶת־הָעוֹר וגו' - [He burned] the flesh and the hide… We do not find any sin-offering whose blood is applied to the Outer Altar that was burned, except for this one and those brought during the first seven days of the installation rites, and all of them were exceptional cases dictated by God’s command.		וְאֶת־הַבָּשָׂר וְאֶת־הָעוֹר וגו'. לֹא מָצִינוּ חַטָּאת חִיצוֹנָה נִשְֹרֶפֶת אֶלָּא זוֹ וְשֶׁל מִלּוּאִים, וְכֻלָּן עַל פִּי הַדִּבּוּר:
12He slaughtered the ascent-offering. Aaron’s sons presented the blood to him, and he dashed it upon the Altar in an encircling manner.		יבוַיִּשְׁחַ֖ט אֶת־הָֽעֹלָ֑ה וַ֠יַּמְצִ֠אוּ בְּנֵ֨י אַֽהֲרֹ֤ן אֵלָיו֙ אֶת־הַדָּ֔ם וַיִּזְרְקֵ֥הוּ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
וַיַּמְצִאוּ - Presented. This implies handing the blood and making it ready.		וַיַּמְצִאוּ. לְשׁוֹן הוֹשָׁטָה וְהַזְמָנָה:
13They presented the ascent-offering to him cut into its pieces, along with the head. He burned them up on the Altar.		יגוְאֶת־הָֽעֹלָ֗ה הִמְצִ֧יאוּ אֵלָ֛יו לִנְתָחֶ֖יהָ וְאֶת־הָרֹ֑אשׁ וַיַּקְטֵ֖ר עַל־הַמִּזְבֵּֽחַ:
14He washed the innards and the legs, and burned them up on the Altar, on top of the ascent-offering.		ידוַיִּרְחַ֥ץ אֶת־הַקֶּ֖רֶב וְאֶת־הַכְּרָעָ֑יִם וַיַּקְטֵ֥ר עַל־הָֽעֹלָ֖ה הַמִּזְבֵּֽחָה:
15He brought forward the people’s sacrifice. He took the people’s sin-offering goat, slaughtered it, and performed the procedures of a sin-offering on it, just like the first sin-offering.		טווַיַּקְרֵ֕ב אֵ֖ת קָרְבַּ֣ן הָעָ֑ם וַיִּקַּ֞ח אֶת־שְׂעִ֤יר הַֽחַטָּאת֙ אֲשֶׁ֣ר לָעָ֔ם וַיִּשְׁחָטֵ֥הוּ וַיְחַטְּאֵ֖הוּ כָּֽרִאשֽׁוֹן:
וַיְחַטְּאֵהוּ - means: He did with it according to the procedure of a sin-offering.		וַיְחַטְּאֵהוּ. עָשָׂהוּ כְּמִשְׁפַּט חַטָּאת:
כָּֽרִאשֽׁוֹן - Like the first - i.e., like his own personal sin-offering calf.		כָּֽרִאשֽׁוֹן. כָּעֵגֶל שֶׁלּוֹ:
16He brought forward the ascent-offering and offered it up according to the regulation of an ascent-offering.		טזוַיַּקְרֵ֖ב אֶת־הָֽעֹלָ֑ה וַיַּֽעֲשֶׂ֖הָ כַּמִּשְׁפָּֽט:
וַיַּֽעֲשֶׂהָ כַּמִּשְׁפָּֽט - And offered it up according to the regulation - that is detailed regarding a voluntary ascent-offering in parashat Vayikra. 2		וַיַּֽעֲשֶׂהָ כַּמִּשְׁפָּֽט. הַמְפֹרָשׁ בְּעוֹלַת נְדָבָה בְּוַיִּקְרָא:

Footnotes

Seder Olam ch. 7.

Leviticus ch. 1.

Second Portion

Vayikra (Leviticus) Chapter 9

17He brought forward the grain-offering, filled his palm with it, and burned it up on the Altar after the morning ascent-offering.		יזוַיַּקְרֵב֘ אֶת־הַמִּנְחָה֒ וַיְמַלֵּ֤א כַפּוֹ֙ מִמֶּ֔נָּה וַיַּקְטֵ֖ר עַל־הַמִּזְבֵּ֑חַ מִלְּבַ֖ד עֹלַ֥ת הַבֹּֽקֶר:
וַיְמַלֵּא כַפּוֹ - Filled his palm - this refers to taking the fistful.		וַיְמַלֵּא כַפּוֹ. הִיא קְמִיצָה (שם):
מִלְּבַד עֹלַת הַבֹּֽקֶר - (lit.) Besides the morning ascent-offering. This means that he performed all these sacrifices after the daily morning ascent-offering.		מִלְּבַד עֹלַת הַבֹּֽקֶר. כָּל אֵלֶּה עָשָֹה אַחַר עוֹלַת הַתָּמִיד:
18He slaughtered the work-bull and the ram as the people’s peace-promoting feast-offering. Aaron’s sons presented the blood to him, and he dashed it upon the Altar in an encircling manner,		יחוַיִּשְׁחַ֤ט אֶת־הַשּׁוֹר֙ וְאֶת־הָאַ֔יִל זֶ֥בַֽח הַשְּׁלָמִ֖ים אֲשֶׁ֣ר לָעָ֑ם וַ֠יַּמְצִ֠אוּ בְּנֵ֨י אַֽהֲרֹ֤ן אֶת־הַדָּם֙ אֵלָ֔יו וַיִּזְרְקֵ֥הוּ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב:
19and they also presented the fats from the work-bull and from the ram, including the tail, the fat covering the innards, the kidneys, and the diaphragm with part of the liver.		יטוְאֶת־הַֽחֲלָבִ֖ים מִן־הַשּׁ֑וֹר וּמִ֨ן־הָאַ֔יִל הָֽאַלְיָ֤ה וְהַֽמְכַסֶּה֙ וְהַכְּלָיֹ֔ת וְיֹתֶ֖רֶת הַכָּבֵֽד:
וְהַֽמְכַסֶּה - (lit., “that which covers”). means the fat covering the innards.		וְהַֽמְכַסֶּה. חֵלֶב הַמְכַסֶּה אֶת הַקֶּרֶב:
20They placed the fats on top of the breasts, and Aaron burned up the fats on the Altar.		כוַיָּשִׂ֥ימוּ אֶת־הַֽחֲלָבִ֖ים עַל־הֶֽחָז֑וֹת וַיַּקְטֵ֥ר הַֽחֲלָבִ֖ים הַמִּזְבֵּֽחָה:
וַיָּשִׂימוּ אֶת־הַֽחֲלָבִים עַל־הֶֽחָזוֹת - They placed the fats on top of the breasts - i.e., after the waving, the priest who did the waving put them into the hand of another priest for the purpose of burning them up, so that the breast and thigh that were above the fat during the waving were now below.		וַיָּשִׂימוּ אֶת־הַֽחֲלָבִים עַל־הֶֽחָזוֹת. לְאַחַר הַתְּנוּפָה נְתָנָן כֹּהֵן הַמֵּנִיף לְכֹהֵן אַחֵר לְהַקְטִירָם, נִמְצְאוּ הָעֶלְיוֹנִים לְמַטָּה (מנחות ס"ב):
21Aaron waved the breasts and the right hind midleg as a wave-offering before God, as Moses had commanded.		כאוְאֵ֣ת הֶֽחָז֗וֹת וְאֵת֙ שׁ֣וֹק הַיָּמִ֔ין הֵנִ֧יף אַֽהֲרֹ֛ן תְּנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה כַּֽאֲשֶׁ֖ר צִוָּ֥ה משֶֽׁה:
22Aaron lifted up his hands toward the people and blessed them. He descended from the Altar, after having offered up the sin-offering, the ascent-offering, and the peace-offering.		כבוַיִּשָּׂ֨א אַֽהֲרֹ֧ן אֶת־יָדָ֛יו (כתיב את־ידו) אֶל־הָעָ֖ם וַיְבָֽרֲכֵ֑ם וַיֵּ֗רֶד מֵֽעֲשׂ֧ת הַֽחַטָּ֛את וְהָֽעֹלָ֖ה וְהַשְּׁלָמִֽים:
וַיְבָֽרֲכֵם - And blessed them - using the text of the priestly blessing: “May God bless you…. May God shine…. May God be partial….” 1		וַיְבָֽרֲכֵם. בִּרְכַּת כֹּהֲנִים — יְבָרֶכְךָ, יָאֵר, יִשָּׂא (סוטה ל"ח):
וַיֵּרֶד - He descended - from atop the Altar.		וַיֵּרֶד. מֵעַל הַמִּזְבֵּחַ:
23Moses and Aaron went into the Tent of Meeting. They came out and blessed the people, and the glory of God appeared to all the people.		כגוַיָּבֹ֨א משֶׁ֤ה וְאַֽהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וַיֵּ֣צְא֔וּ וַיְבָֽרֲכ֖וּ אֶת־הָעָ֑ם וַיֵּרָ֥א כְבֽוֹד־יְהֹוָ֖ה אֶל־כָּל־הָעָֽם:
וַיָּבֹא משֶׁה וְאַֽהֲרֹן וגו' - Moses and Aaron went into [the Tent of Meeting]. Why did they enter? I found in the section about the installation, in a baraita appended to our Torat Kohanim: Why did Moses enter together with Aaron? To teach him how to perform the rite of the incense. Or perhaps he entered only for some other purpose? I derive it thus: We see that both descending the Altar and entering the Tent of Meeting required the accompaniment of a blessing. Thus, just as the descent was related to the service, so was entering related to the service. From this you can learn: why did Moses enter together with Aaron – to teach him how to perform the rite of the incense. Another explanation: When Aaron saw that they had brought all the offerings and all the rites had been performed, and yet the Divine Presence had not descended for the Israelites, he was pained and said: “I know that the Holy One, blessed be He, is angry with me, and because of me the Divine Presence has not descended for the Israelites.” He said to Moses: “Moses my brother! Is this what you have done to me, that I entered into the service at your bidding and was thus embarrassed?” Immediately, Moses entered with him and they prayed for mercy, and the Divine Presence descended for Israel.		וַיָּבֹא משֶׁה וְאַֽהֲרֹן וגו'. לָמָּה נִכְנְסוּ? מָצָאתִי בְּפָרָשַׁת מִלּוּאִים, בְּבָרַיְתָא הַנּוֹסֶפֶת עַל תּוֹרַת כֹּהֲנִים שֶׁלָּנוּ, לָמָּה נִכְנַס מֹשֶׁה עִם אַהֲרֹן? לְלַמְּדוֹ עַל מַעֲשֵׂה הַקְּטֹרֶת, אוֹ לֹא נִכְנַס אֶלָּא לְדָבָר אַחֵר? הֲרֵינִי דָן, יְרִידָה וּבִיאָה טְעוּנָה בְרָכָה, מַה יְּרִידָה מֵעֵין עֲבוֹדָה אַף בִּיאָה מֵעֵין עֲבוֹדָה, הָא לָמַדְתָּ לָמָּה נִכְנַס מֹשֶׁה עִם אַהֲרֹן לְלַמְּדוֹ עַל מַעֲשֵׂה הַקְּטֹרֶת; דָּבָר אַחֵר כֵּיוָן שֶׁרָאָה אַהֲרֹן שֶׁקָּרְבוּ כָּל הַקָּרְבָּנוֹת וְנַעֲשׂוּ כָל הַמַּעֲשִׂים וְלֹא יָרְדָה שְׁכִינָה לְיִשְׂרָאֵל, הָיָה מִצְטַעֵר וְאוֹמֵר, יוֹדֵעַ אֲנִי שֶׁכָּעַס הַקָּדוֹשׁ בָּרוּךְ הוּא עָלַי וּבִשְׁבִילִי לֹא יָרְדָה שְׁכִינָה לְיִשְׂרָאֵל, אָמַר לוֹ לְמֹשֶׁה, מֹשֶׁה אָחִי, כָּךְ עָשִֹיתָ לִי שֶׁנִּכְנַסְתִּי וְנִתְבַּיַּשְׁתִּי? מִיַּד נִכְנַס מֹשֶׁה עִמּוֹ וּבִקְּשׁוּ רַחֲמִים וְיָרְדָה שְׁכִינָה לְיִשְׂרָאֵל (ספרא):
וַיֵּצְאוּ וַיְבָֽרֲכוּ אֶת־הָעָם - They came out and blessed the people. They said: “May the pleasantness of the presence of God, our God, be upon us…. 2 May it be His will that the Divine Presence rest on your handiwork.” This particular blessing was necessary since during all the seven days of installation, when Moses erected the Tabernacle, performed service in it, and dismantled it each day, the Divine Presence did not manifest there. The Israelites felt ashamed and said to Moses: “Our teacher Moses! All the effort we expended was in order that the Divine Presence be manifest among us, so that we may know that we are forgiven for the sin of the Golden Calf!” He therefore said to them: “This is what God has commanded you to do in order that the glory of God appear to you.” 3 My brother Aaron is more worthy and distinguished than me, for by means of his sacrifices and his service, the Divine Presence will be manifest among you, and you will know that the Omnipresent has chosen him.		וַיֵּצְאוּ וַיְבָֽרֲכוּ אֶת־הָעָם. אָמְרוּ וִיהִי נֹעַם ה' אֱלֹהֵינוּ עָלֵינוּ, יְהִי רָצוֹן שֶׁתִּשְׁרֶה שְׁכִינָה בְמַעֲשֵׂה יְדֵיכֶם; לְפִי שֶׁכָּל שִׁבְעַת יְמֵי הַמִּלּוּאִים שֶׁהֶעֱמִידוֹ מֹשֶׁה לַמִּשְׁכָּן וְשִׁמֵּשׁ בּוֹ וּפֵרְקוֹ בְכָל יוֹם לֹא שָׁרְתָה בוֹ שְׁכִינָה, וְהָיוּ יִשְׂרָאֵל נִכְלָמִים וְאוֹמְרִים לְמֹשֶׁה, מֹשֶׁה רַבֵּנוּ, כָּל הַטֹּרַח שֶׁטָּרַחְנוּ שֶׁתִּשְׁרֶה שְׁכִינָה בֵינֵינוּ וְנֵדַע שֶׁנִּתְכַּפֵּר לָנוּ עֲוֹן הָעֵגֶל, לְכָךְ אָמַר לָהֶם זֶה הַדָּבָר אֲשֶׁר צִוָּה ה' תַּעֲשׂוּ וְיֵרָא אֲלֵיכֶם כְּבוֹד ה' — אַהֲרֹן אָחִי כְּדַאי וְחָשׁוּב מִמֶּנִּי, שֶׁעַל יְדֵי קָרְבְּנוֹתָיו וַעֲבוֹדָתוֹ תִשְׁרֶה שְׁכִינָה בָכֶם וְתֵדְעוּ שֶׁהַמָּקוֹם בָּחַר בּוֹ:

Footnotes

Numbers 6:24-26.

Psalms 90:17.

Leviticus 10:6.

Third Portion

Vayikra (Leviticus) Chapter 9

24Fire went forth from before God, and consumed the ascent-offering and the fats upon the Altar. All the people saw this, sang praises, and fell upon their faces, prostrating themselves.		כדוַתֵּ֤צֵא אֵשׁ֙ מִלִּפְנֵ֣י יְהֹוָ֔ה וַתֹּ֨אכַל֙ עַל־הַמִּזְבֵּ֔חַ אֶת־הָֽעֹלָ֖ה וְאֶת־הַֽחֲלָבִ֑ים וַיַּ֤רְא כָּל־הָעָם֙ וַיָּרֹ֔נּוּ וַיִּפְּל֖וּ עַל־פְּנֵיהֶֽם:
וַיָּרֹנּוּ - Its meaning is as Onkelos translates it: “and they praised.”		וַיָּרֹנּוּ. כְּתַרְגּוּמוֹ:

Vayikra (Leviticus) Chapter 10

1Aaron’s sons, Nadav and Avihu, each took a fire pan, put coals that were on fire in it, placed incense upon the fire, and thus brought before God a fire that was foreign, inasmuch as He had not commanded them to offer it up.		אוַיִּקְח֣וּ בְנֵי־אַֽ֠הֲרֹ֠ן נָדָ֨ב וַֽאֲבִיה֜וּא אִ֣ישׁ מַחְתָּת֗וֹ וַיִּתְּנ֤וּ בָהֵן֙ אֵ֔שׁ וַיָּשִׂ֥ימוּ עָלֶ֖יהָ קְטֹ֑רֶת וַיַּקְרִ֜יבוּ לִפְנֵ֤י יְהֹוָה֙ אֵ֣שׁ זָרָ֔ה אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽם:
2Fire went forth from before God and consumed them, and they died before God.		בוַתֵּ֥צֵא אֵ֛שׁ מִלִּפְנֵ֥י יְהֹוָ֖ה וַתֹּ֣אכַל אוֹתָ֑ם וַיָּמֻ֖תוּ לִפְנֵ֥י יְהֹוָֽה:
וַתֵּצֵא אֵשׁ - Fire went forth. Rabbi Eliezer says: The sons of Aaron died only because they decided a matter of halachah – to offer up the incense – in the presence of their teacher, Moses. Rabbi Yishmael says: They died because they entered the Sanctuary after drinking wine. You may know that this is so, for after their death, God warned those remaining not to enter the Sanctuary after drinking wine. About this there is a parable of a king who had a household member, as stated in Vayikra Rabbah. 1		וַתֵּצֵא אֵשׁ. רַ' אֱלִיעֶזֶר אוֹמֵר לֹא מֵתוּ בְנֵי אַהֲרֹן אֶלָּא עַל יְדֵי שֶׁהוֹרוּ הֲלָכָה בִּפְנֵי מֹשֶׁה רַבָּן, רַבִּי יִשְׁמָעֵאל אוֹמֵר שְׁתוּיֵי יַיִן נִכְנְסוּ לַמִּקְדָּשׁ, תֵּדַע, שֶׁאַחַר מִיתָתָן הִזְהִיר הַנּוֹתָרִים שֶׁלֹּא יִכָּנְסוּ שְׁתוּיֵי יַיִן לַמִּקְדָּשׁ, מָשָׁל לְמֶלֶךְ שֶׁהָיָה לוֹ בֶן בַּיִת וְכוּ', כִּדְאִיתָא בְּוַיִּקְרָא רַבָּה:
3Moses said to Aaron, “This is what God spoke about when He said, ‘I will be sanctified through those nearest to Me, and in this way I will be honored before all the people.’” Aaron was silent.		גוַיֹּ֨אמֶר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן ה֩וּא אֲשֶׁר־דִּבֶּ֨ר יְהֹוָ֤ה \| לֵאמֹר֙ בִּקְרֹבַ֣י אֶקָּדֵ֔שׁ וְעַל־פְּנֵ֥י כָל־הָעָ֖ם אֶכָּבֵ֑ד וַיִּדֹּ֖ם אַֽהֲרֹֽן:
הוּא אֲשֶׁר־דִּבֶּר וגו' - This is what [God] spoke about… Where had He spoken about this? “There I will convene with the Israelites, and it will be sanctified through My glory (בִּכְבֹדִי).” 2 Do not read בִּכְבֹדִי but בִּמְכֻבָּדַי “through My honored ones.” Moses said to Aaron: “Aaron, my brother. I was aware that this House would be sanctified by the death of those intimate with the Omnipresent, but I assumed it would be either through me or through you. I see now they are even greater than me and you.”		הוּא אֲשֶׁר־דִּבֶּר וגו'. הֵיכָן דִּבֵּר? וְנֹעַדְתִּי שָׁמָּה לִבְנֵי יִשְֹרָאֵל וְנִקְדַּשׁ בִּכְבֹדִי (שמות כ"ט), אַל תִּקְרֵי בִּכְבֹדִי אֶלָּא בִּמְכֻבָּדַי; אָמַר לוֹ מֹשֶׁה לְאַהֲרֹן, אַהֲרֹן אָחִי, יוֹדֵעַ הָיִיתִי שֶׁיִּתְקַדֵּשׁ הַבַּיִת בִּמְיֻדָּעָיו שֶׁל מָקוֹם, וְהָיִיתִי סָבוּר אוֹ בִי אוֹ בְךָ, עַכְשָׁיו רוֹאֶה אֲנִי שֶׁהֵם גְּדוֹלִים מִמֶּנִּי וּמִמְּךָ (ספרא):
וַיִּדֹּם אַֽהֲרֹן - Aaron was silent. He received reward for his silence. What reward did he receive? That he received a direct communication from God, for only to him was addressed the passage dealing with intoxication by wine.		וַיִּדֹּם אַֽהֲרֹן. קִבֵּל שָׂכָר עַל שְׁתִיקָתוֹ, וּמַה שָּׂכָר קִבֵּל? שֶׁנִּתְיַחֵד עִמּוֹ הַדִּבּוּר — שֶׁנֶּאֶמְרָה לוֹ לְבַדּוֹ פָּרָשַׁת שְׁתוּיֵי יַיִן (ויקרא רבה י"ב):
בִּקְרֹבַי - Through those nearest to Me - i.e., through My chosen ones.		בִּקְרֹבַי. בִּבְחִירַי:
וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד - And I will be honored before all the people. When the Holy One, blessed be He, executes judgment upon the righteous, He becomes feared, exalted, and praised: If such punishment is meted out to these people, all the more so for the wicked! Similarly, it says: נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ “You are feared, God, (lit.) from Your Sanctuary” 3 – do not read מִמִּקְדָּשֶׁיךָ, but מִמְּקֻדָּשֶׁיךָ “through Your holy ones.”		וְעַל־פְּנֵי כָל־הָעָם אֶכָּבֵד. כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה דִין בַּצַּדִּיקִים מִתְיָרֵא וּמִתְעַלֶּה וּמִתְקַלֵּס, אִם כֵּן בְּאֵלּוּ, כָּל שֶׁכֵּן בָּרְשָׁעִים; וְכֵן הוּא אוֹמֵר נוֹרָא אֱלֹהִים מִמִּקְדָּשֶׁיךָ (תהלים ס"ח), אַל תִּקְרֵי מִמִּקְדָּשֶׁיךָ אֶלָּא מִמְּקֻדָּשֶׁיךָ:
4Moses summoned Misha’el and Eltzafan, the sons of Aaron’s uncle Uzi’el, and said to them, “Draw near; carry your dead relatives from before the Sanctuary outside of the camp.”		דוַיִּקְרָ֣א משֶׁ֗ה אֶל־מִֽישָׁאֵל֙ וְאֶ֣ל אֶלְצָפָ֔ן בְּנֵ֥י עֻזִּיאֵ֖ל דֹּ֣ד אַֽהֲרֹ֑ן וַיֹּ֣אמֶר אֲלֵהֶ֗ם קִ֠רְב֞וּ שְׂא֤וּ אֶת־אֲחֵיכֶם֙ מֵאֵ֣ת פְּנֵֽי־הַקֹּ֔דֶשׁ אֶל־מִח֖וּץ לַמַּֽחֲנֶֽה:
דֹּד אַֽהֲרֹן - Aaron’s uncle. Uzi’el was the brother of Amram, as it says: “The sons of Kehat….” 4		דֹּד אַֽהֲרֹן. עֻזִּיאֵל אֲחִי עַמְרָם הָיָה שֶׁנֶּאֱמַר וּבְנֵי קְהָת וְגוֹ' (שמות ו'):
שְׂאוּ אֶת־אֲחֵיכֶם וגו' - Carry your relatives…. like a person says to his fellow: “Remove the deceased from before the bride,” so as not to mitigate the Israelites’ joy over the dedication of the Tabernacle.		שְׂאוּ אֶת־אֲחֵיכֶם וגו'. כְּאָדָם הָאוֹמֵר לַחֲבֵרוֹ, הַעֲבֵר אֶת הַמֵּת מִלִּפְנֵי הַכַּלָּה שֶׁלֹּא לְעַרְבֵּב אֶת הַשִּׂמְחָה:
5So they approached and carried them in their tunics outside the camp, as Moses had spoken.		הוַיִּקְרְב֗וּ וַיִּשָּׂאֻם֙ בְּכֻתֳּנֹתָ֔ם אֶל־מִח֖וּץ לַמַּֽחֲנֶ֑ה כַּֽאֲשֶׁ֖ר דִּבֶּ֥ר משֶֽׁה:
בְּכֻתֳּנֹתָם - In their tunics - i.e., of the dead. This teaches us that their garments were not burned, only their souls – i.e., the form of two threads of fire entered their nostrils and consumed them from inside.		בְּכֻתֳּנֹתָם. שֶׁל מֵתִים; מְלַמֵּד שֶׁלֹּא נִשְׂרְפוּ בִגְדֵיהֶם אֶלָּא נִשְׁמָתָם, כְּמִין שְׁנֵי חוּטִין שֶׁל אֵשׁ נִכְנְסוּ לְתוֹךְ חָטְמֵיהֶם (ספרא):
6Moses said to Aaron and to his sons Eleazar and Itamar, “Do not let your head’s hair grow and do not rend your garments, so that you not die, and lest He be angry with the entire community. Rather, let your brothers, the entire house of Israel, bewail the victims of the conflagration that God has set ablaze.		ווַיֹּ֣אמֶר משֶׁ֣ה אֶל־אַֽהֲרֹ֡ן וּלְאֶלְעָזָר֩ וּלְאִֽיתָמָ֨ר \| בָּנָ֜יו רָֽאשֵׁיכֶ֥ם אַל־תִּפְרָ֣עוּ \| וּבִגְדֵיכֶ֤ם לֹֽא־תִפְרֹ֨מוּ֙ וְלֹ֣א תָמֻ֔תוּ וְעַ֥ל כָּל־הָֽעֵדָ֖ה יִקְצֹ֑ף וַֽאֲחֵיכֶם֙ כָּל־בֵּ֣ית יִשְׂרָאֵ֔ל יִבְכּוּ֙ אֶת־הַשְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהֹוָֽה:
אֶל־תִּפְרָעוּ - means: do not let your hair grow. From here we deduce that a mourner is ordinarily forbidden to have his hair cut – but as for you, do not disturb the joy of the Omnipresent by observing mourning practices.		אַל־תִּפְרָעוּ. אַל תְּגַדְּלוּ שֵׂעָר, מִכָּאן שֶׁאָבֵל אָסוּר בְּתִסְפֹּרֶת, אֲבָל אַתֶּם אַל תְּעַרְבְּבוּ שִׂמְחָתוֹ שֶׁל מָקוֹם (מועד קטן י"ד):
וְלֹא תָמֻתוּ - So that you not die. From this is implied that if you do these things, you will die.		וְלֹא תָמֻתוּ. הָא אִם תַּעֲשׂוּ תָּמוּתוּ (ספרא):
וַֽאֲחֵיכֶם כָּל־בֵּית יִשְׂרָאֵל - Your brothers, the entire house of Israel. From this a precedent is derived that all must participate in grieving when Torah scholars are in mourning.		וַֽאֲחֵיכֶם כָּל־בֵּית יִשְׂרָאֵל. מִכָּאן שֶׁצָּרָתָן שֶׁל תַּלְמִידֵי חֲכָמִים מֻטֶּלֶת עַל הַכֹּל לְהִתְאַבֵּל בָּהּ (מועד קטן כ"ח):
7And do not go out of the entrance to the Courtyard of the Tent of Meeting, lest you die, because God’s anointing oil has been placed upon you.” They did as Moses told them.		זוּמִפֶּ֩תַח֩ אֹ֨הֶל מוֹעֵ֜ד לֹ֤א תֵֽצְאוּ֙ פֶּן־תָּמֻ֔תוּ כִּי־שֶׁ֛מֶן מִשְׁחַ֥ת יְהֹוָ֖ה עֲלֵיכֶ֑ם וַיַּֽעֲשׂ֖וּ כִּדְבַ֥ר משֶֽׁה:
8God spoke to Aaron, saying,		חוַיְדַבֵּ֣ר יְהֹוָ֔ה אֶל־אַֽהֲרֹ֖ן לֵאמֹֽר:
9“Do not drink wine in such a way that will lead to intoxication, neither you nor your sons with you when you enter the Tent of Meeting, so that you not die. This is an eternal statute for your generations.		טיַ֣יִן וְשֵׁכָ֞ר אַל־תֵּ֣שְׁתְּ \| אַתָּ֣ה \| וּבָנֶ֣יךָ אִתָּ֗ךְ בְּבֹֽאֲכֶ֛ם אֶל־אֹ֥הֶל מוֹעֵ֖ד וְלֹ֣א תָמֻ֑תוּ חֻקַּ֥ת עוֹלָ֖ם לְדֹרֹֽתֵיכֶֽם:
יַיִן וְשֵׁכָר - i.e., wine in an intoxicating manner.		יַיִן וְשֵׁכָר. יַיִן דֶּרֶךְ שִׁכְרוּתוֹ (ספרא):
בְּבֹֽאֲכֶם אַל־אֹהֶל מוֹעֵד - When you enter the Tent of Meeting. From these words, I would have understood that this applies only when they enter the Sanctuary. From where do I know that it applies also when they approach the Altar that is outside the Sanctuary? The answer is: Entering the Tent of Meeting is mentioned here, and entering the Tent of Meeting is mentioned also regarding washing the hands and feet. 5 Just as there, Scripture equates approaching the Altar to entering the Tent of Meeting, so, too, here it equates approaching the Altar to entering the Tent of Meeting.		בְּבֹֽאֲכֶם אֶל־אֹהֶל מוֹעֵד. אֵין לִי אֶלָּא בְּבֹאֲכֶם לַהֵיכָל, בְּגִשְׁתָּם לַמִּזְבֵּחַ מִנַּיִן? נֶאֱמַר כָּאן בִּיאַת אֹהֶל מוֹעֵד וְנֶאֱמַר בְּקִדּוּשׁ יָדַיִם וְרַגְלַיִם בִּיאַת אֹהֶל מוֹעֵד, מַה לְּהַלָּן עָשָׂה גִישַׁת מִזְבֵּחַ כְּבִיאַת אֹהֶל מוֹעֵד, אַף כָּאן עָשָׂה גִישַׁת מִזְבֵּחַ כְּבִיאַת אֹהֶל מוֹעֵד (שם):
10Only when you are sober is it relevant for you to distinguish between which actions render the sacrifices you offer up holy and which disqualify them, rendering them profane, and between priests who are ritually defiled and those who are not ritually defiled.		יוּֽלֲהַבְדִּ֔יל בֵּ֥ין הַקֹּ֖דֶשׁ וּבֵ֣ין הַחֹ֑ל וּבֵ֥ין הַטָּמֵ֖א וּבֵ֥ין הַטָּהֽוֹר:
וּֽלֲהַבְדִּיל - (lit.) And to distinguish - i.e., in order that you distinguish between holy service and profaned service. From this you learn that if a priest served while intoxicated, his service is invalid.		וּֽלֲהַבְדִּיל. כְּדֵי שֶׁתַּבְדִּילוּ בֵּין עֲבוֹדָה קְדוֹשָׁה לִמְחֻלֶּלֶת, הָא לָמַדְתָּ שֶׁאִם עָבַד עֲבוֹדָתוֹ פְסוּלָה (שם):
11Similarly, only a sober person is fit to instruct the Israelites regarding all the rules that God has spoken to them through Moses.”		יאוּלְהוֹרֹ֖ת אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל אֵ֚ת כָּל־הַ֣חֻקִּ֔ים אֲשֶׁ֨ר דִּבֶּ֧ר יְהֹוָ֛ה אֲלֵיהֶ֖ם בְּיַד־משֶֽׁה:
וּלְהוֹרֹת - (lit.) And to instruct. This teaches us that an intoxicated person is forbidden to make a halachic decision. I might think that in such a case he would be liable for the death penalty; Scripture therefore states: “neither you nor your sons with you…so that you not die” 6 – implying that priests who officiate while intoxicated incur the death penalty, but sages who render decisions while intoxicated do not incur the death penalty.		וּלְהוֹרֹת. לִמֵּד שֶׁאָסוּר שִׁכּוֹר בְּהוֹרָאָה, יָכוֹל יְהֵא חַיָּב מִיתָה, תַּלְמוּד לוֹמָר אַתָּה וּבָנֶיךָ אִתָּךְ, וְלֹא תָמֻתוּ, כֹּהֲנִים בַּעֲבוֹדָתָם בְּמִיתָה, וְאֵין חֲכָמִים בְּהוֹרָאָתָן בְּמִיתָה (שם):

Footnotes

Vayikra Rabbah 12:1.

Fourth Portion

Vayikra (Leviticus) Chapter 10

12Moses spoke as follows to Aaron and his surviving sons, Eleazar and Itamar: “Take the portions of the grain-offerings left over after their memorial portions were burned up as God’s fire-offerings and eat them as unleavened loaves near the Altar, for they are sacrifices of superior holiness.		יבוַיְדַבֵּ֨ר משֶׁ֜ה אֶל־אַֽהֲרֹ֗ן וְאֶ֣ל אֶ֠לְעָזָ֠ר וְאֶל־אִ֨יתָמָ֥ר \| בָּנָיו֘ הַנּֽוֹתָרִים֒ קְח֣וּ אֶת־הַמִּנְחָ֗ה הַנּוֹתֶ֨רֶת֙ מֵֽאִשֵּׁ֣י יְהֹוָ֔ה וְאִכְל֥וּהָ מַצּ֖וֹת אֵ֣צֶל הַמִּזְבֵּ֑חַ כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא:
הַנּֽוֹתָרִים - Surviving - from death. This teaches us that they had also been sentenced to die for the sin of the Golden Calf. This is what it says: “God was extremely furious with Aaron, threatening to destroy him (לְהַשְׁמִידוֹ),” 1 and the term הַשְׁמָדָה “destruction” refers specifically to the eradication of offspring, as it says: “I destroyed (וָאַשְׁמִיד) his fruit from above,” 2 but the prayer of Moses commuted the sentence by half, as it says: “so I prayed also for Aaron at that time.”		הַנּֽוֹתָרִים. מִן הַמִּיתָה, מְלַמֵּד שֶׁאַף עֲלֵיהֶן נִקְנְסָה מִיתָה עַל עֲוֹן הָעֵגֶל, הוּא שֶׁנֶּאֱמַר (דברים ט'), וּבְאַהֲרֹן הִתְאַנַּף ה' מְאֹד לְהַשְׁמִידוֹ, וְאֵין הַשְׁמָדָה אֶלָּא כִלּוּי בָּנִים, שֶׁנֶּאֱמַר (עמוס ב'), וָאַשְׁמִיד פִּרְיוֹ מִמַּעַל, וּתְפִלָּתוֹ שֶׁל מֹשֶׁה בִּטְּלָה מֶחֱצָה, שֶׁנֶּאֱמַר (דברים ט'), וָאֶתְפַּלֵּל גַּם בְּעַד אַהֲרֹן בָּעֵת הַהִיא:
קְחוּ אֶת־הַמִּנְחָה - Take the grain-offerings - even though you are onenim (mourners on the day of death) and ordinarily sacrifices are forbidden for an onen to eat.		קְחוּ אֶת־הַמִּנְחָה. אַף עַל פִּי שֶׁאַתֶּם אוֹנְנִין וְקָדָשִׁים אֲסוּרִים לְאוֹנֵן:
אֶת־הַמִּנְחָה - The grain-offerings. This refers to the grain-offering of the eighth day of installation and the grain-offering donated by Nachshon for the Altar’s dedication.		אֶת־הַמִּנְחָה. זוֹ מִנְחַת שְׁמִינִי וּמִנְחַת נַחְשׁוֹן (ספרא):
וְאִכְלוּהָ מַצּוֹת - And eat them as unleavened loaves. Why does Scripture need to state this? The answer is that since the grain-offering of the eighth day is a communal grain-offering and a one-time grain-offering, and had no equivalent in offerings of future generations, I would have thought that it is different from other grain-offerings. It was therefore necessary to explicitly apply to it the same rule as other grain-offerings.		וְאִכְלוּהָ מַצּוֹת. מַה תַּלְמוּד לוֹמָר? לְפִי שֶׁהִיא מִנְחַת צִבּוּר וּמִנְחַת שָׁעָה וְאֵין כַּיּוֹצֵא בָהּ לְדּוֹרוֹת, הֻצְרַךְ לְפָרֵשׁ בָּהּ דִּין שְׁאָר מְנָחוֹת (שם):
13You must eat them in a holy place because they are your portion and your sons’ portion from God’s fire-offerings, for so have I been commanded by God.		יגוַֽאֲכַלְתֶּ֤ם אֹתָהּ֙ בְּמָק֣וֹם קָד֔וֹשׁ כִּ֣י חָקְךָ֤ וְחָק־בָּנֶ֨יךָ֙ הִ֔וא מֵֽאִשֵּׁ֖י יְהֹוָ֑ה כִּי־כֵ֖ן צֻוֵּֽיתִי:
וְחָק־בָּנֶיךָ - And your sons’ portion - but daughters do not have a portion in sacrifices.		וְחָק־בָּנֶיךָ. אֵין לַבָּנוֹת חֹק בַּקֳּדָשִׁים (שם):
כִּי כֵן צֻוֵּֽיתִי - For so have I been commanded - that they must eat it although they are onenim, their relative having died today.		כִּי כֵן צֻוֵּֽיתִי. בַּאֲנִינוּת יֹאכְלוּהָ (שם; זבחים ק"א):
14You must eat the breast used as the wave-offering and the right hind midleg used as the raised-offering in a ritually undefiled place, you together with your sons and your daughters, for they have been given as your portion and your sons’ portion from the peace-promoting feast-offerings of the Israelites.		ידוְאֵת֩ חֲזֵ֨ה הַתְּנוּפָ֜ה וְאֵ֣ת \| שׁ֣וֹק הַתְּרוּמָ֗ה תֹּֽאכְלוּ֙ בְּמָק֣וֹם טָה֔וֹר אַתָּ֕ה וּבָנֶ֥יךָ וּבְנֹתֶ֖יךָ אִתָּ֑ךְ כִּֽי־חָקְךָ֤ וְחָק־בָּנֶ֨יךָ֙ נִתְּנ֔וּ מִזִּבְחֵ֥י שַׁלְמֵ֖י בְּנֵ֥י יִשְׂרָאֵֽל:
וְאֵת חֲזֵה הַתְּנוּפָה - The breast used as the wave-offering - of the communal peace-offering.		וְאֵת חֲזֵה הַתְּנוּפָה. שֶׁל שַׁלְמֵי צִבּוּר.
תֹּֽאכְלוּ בְּמָקוֹם טָהוֹר - You must eat…in a ritually undefiled place. Does this imply that they ate the previously mentioned ones in a defiled place?! Rather, the implication is that the previously mentioned ones, which are sacrifices of superior holiness (קָדְשֵׁי קָדָשִׁים), must be eaten in a holy place, but these need not be eaten within the crocheted nettings of the Courtyard, but they must be eaten within the Israelite camp that is pure in that tzara’at-affected people may not enter there. From here we learn that sacrifices of lesser holiness (קָדָשִׁים קַלִּים) may be eaten throughout the city of Jerusalem.		תֹּֽאכְלוּ בְּמָקוֹם טָהוֹר. וְכִי אֶת הָרִאשׁוֹנִים אָכְלוּ בְּמָקוֹם טָמֵא? אֶלָּא הָרִאשׁוֹנִים שֶׁהֵם קָדְשֵׁי קֳדָשִׁים הֻזְקְקָה אֲכִילָתָם בְּמָקוֹם קָדוֹשׁ, אֲבָל אֵלּוּ אֵין צְרִיכִים תּוֹךְ הַקְּלָעִים אֲבָל צְרִיכִים הֵם לֵאָכֵל תּוֹךְ מַחֲנֵה יִשְׂרָאֵל שֶׁהוּא טָהוֹר מִלִּכָּנֵס שָׁם מְצֹרָעִים; מִכָּאן שֶׁקָּדָשִׁים קַלִּים נֶאֱכָלִין בְּכָל הָעִיר (שם נ"ה):
אַתָּה וּבָנֶיךָ וּבְנֹתֶיךָ - You [together with] your sons and daughters. You and your sons receive a portion, but your daughters do not receive a portion, but if you give them gifts from your portion, they may eat of the breast and thigh of peace-offerings. Or perhaps it means nothing else but that the daughters also receive a portion in their own right? Scripture therefore states: “for they have been given as your portion and your sons’ portion,” implying that only sons have portions, but daughters do not have portions.		אַתָּה וּבָנֶיךָ וּבְנֹתֶיךָ. אַתָּה וּבָנֶיךָ בְּחֵלֶק אֲבָל בְּנוֹתֶיךָ לֹא בְחֵלֶק, אֶלָּא אִם תִּתְּנוּ לָהֶם מַתָּנוֹת רַשָּׁאוֹת הֵן לֶאֱכֹל בְּחָזֶה וְשׁוֹק, אוֹ אֵינוֹ אֶלָּא אַף הַבָּנוֹת בְּחֵלֶק? תַּלְמוּד לוֹמַר כִּי חָקְךָ וְחָק בָּנֶיךָ נִתְּנוּ — חֹק לַבָּנִים וְאֵין חֹק לַבָּנוֹת (ספרא):
15The priests must bring the hind midleg used as the raised-offering and the breast used as the wave-offering placed on top of the fats used as fire-offerings in order to wave them as a wave-offering before God. It will belong to you and to your sons with you as an eternal entitlement, as God has commanded.”		טושׁ֣וֹק הַתְּרוּמָ֞ה וַֽחֲזֵ֣ה הַתְּנוּפָ֗ה עַ֣ל אִשֵּׁ֤י הַֽחֲלָבִים֙ יָבִ֔יאוּ לְהָנִ֥יף תְּנוּפָ֖ה לִפְנֵ֣י יְהֹוָ֑ה וְהָיָ֨ה לְךָ֜ וּלְבָנֶ֤יךָ אִתְּךָ֙ לְחָק־עוֹלָ֔ם כַּֽאֲשֶׁ֖ר צִוָּ֥ה יְהֹוָֽה:
שׁוֹק הַתְּרוּמָה וַֽחֲזֵה הַתְּנוּפָה - The hind midleg used as the raised-offering and the breast used as the wave-offering. These terms mean the same as in the verse: אֲשֶׁר הוּנַף וַאֲשֶׁר הוּרָם “that were waved and raised.” 3 Waving is done by moving the portions forward and backward, and raising is done by moving them upward and downward. As to why Scripture divides them, assigning raising to the hind midleg and waving to the breast, we do not know, for both of them were in fact raised and waved.		שׁוֹק הַתְּרוּמָה וַֽחֲזֵה הַתְּנוּפָה. לשון אשר הונף ואשר הורם. תנופה מוליך ומביא, תרומה מעלה ומוריד. ולמה חלקן הכתוב, תרומה בשוק ותנופה בחזה, לא ידענו, ששניהם בהרמה והנפה:
עַל אִשֵּׁי הַֽחֲלָבִים - On top of the fats used as fire-offerings. From here we learn that the fats must be under the breast and thigh while being waved. As for the explanation of the related verses so that they do not contradict each other, I have already explained the three of them in parashat Tzav et Aharon. 4		עַל אִשֵּׁי הַֽחֲלָבִים. מִכָּאן שֶׁהַחֲלָבִים לְמַטָּה בִּשְׁעַת תְּנוּפָה, וְיִשּׁוּב הַמִּקְרָאוֹת שֶׁלֹּא יַכְחִישׁוּ זֶה אֶת זֶה כְּבָר פֵּרַשְׁתִּי אֶת שְׁלָשְׁתָּן בְּצַו אֶת אַהֲרֹן:

Footnotes

Fifth Portion

Vayikra (Leviticus) Chapter 10

16Moses inquired about the sin-offering he-goat, and discovered that it had been burned. He became angry with Eleazar and Itamar, Aaron’s surviving sons, demanding,		טזוְאֵ֣ת \| שְׂעִ֣יר הַֽחַטָּ֗את דָּר֥שׁ דָּרַ֛שׁ משֶׁ֖ה וְהִנֵּ֣ה שׂרָ֑ף וַ֠יִּקְצֹ֠ף עַל־אֶלְעָזָ֤ר וְעַל־אִֽיתָמָר֙ בְּנֵ֣י אַֽהֲרֹ֔ן הַנּֽוֹתָרִ֖ם לֵאמֹֽר:
שְׂעִיר הַֽחַטָּאת - The sin-offering he-goat - i.e., the goat among the additional offerings of Rosh Chodesh. Three sin-offering goats were brought on that day: the young goat of the installation rites, the goat donated by Nachshon, and the aforementioned goat of Rosh Chodesh, and of all of them only this one was burned. The sages of Israel 1 differed regarding this: Some say it was burned because a ritually defiled entity touched it, and others say it was burned because Aaron and his sons were onenim, since it was a sacrifice prescribed for all time. However, regarding the other two goats, which were one-time sacrifices, they relied on Moses, who had told them regarding the grain-offerings: “eat them as unleavened loaves.” 2		שְׂעִיר הַֽחַטָּאת. שְׂעִיר מוּסְפֵי רֹאשׁ חֹדֶשׁ; וּשְׁלֹשָׁה שְׂעִירֵי חַטָּאוֹת קָרְבוּ בוֹ בַיּוֹם, שְׂעִיר עִזִּים וּשְׂעִיר נַחְשׁוֹן וּשְׂעִיר רֹאשׁ חֹדֶשׁ, וּמִכֻּלָּן לֹא נִשְׂרַף אֶלָּא זֶה; וְנֶחְלְקוּ בַדָּבָר חַכְמֵי יִשְֹרָאֵל, יֵשׁ אוֹמְרִים מִפְּנֵי הַטֻּמְאָה שֶׁנָּגְעָה בוֹ נִשְׂרַף, וְיֵשׁ אוֹמְרִים מִפְּנֵי אֲנִינוּת נִשְׂרַף, לְפִי שֶׁהוּא קָדְשֵׁי דוֹרוֹת, אֲבָל בְּקָדְשֵׁי שָׁעָה סָמְכוּ עַל מֹשֶׁה שֶׁאָמַר לָהֶם בַּמִּנְחָה וְאִכְלוּהָ מַצּוֹת (ספרא; זבחים ק"א):
דָּרשׁ דָּרַשׁ - Inquired. These two enquiries were: “Why was this sin-offering goat burned?” and: “Why were these other two eaten?” So is it stated in Torat Kohanim.		דָּרשׁ דָּרַשׁ. שְׁתֵּי דְרִישׁוֹת: מִפְּנֵי מָה נִשְׂרַף זֶה? וּמִפְּנֵי מָה נֶאֶכְלוּ אֵלּוּ? כָּךְ הִיא בְּתוֹרַת כֹּהֲנִים:
עַל־אֶלְעָזָר וְעַל־אִֽיתָמָר - With Eleazar and Itamar. Out of respect for Aaron, he turned his face towards his sons while displaying anger, even though he was angry mainly at Aaron.		עַל־אֶלְעָזָר וְעַל־אִֽיתָמָר. בִּשְׁבִיל כְּבוֹדוֹ שֶׁל אַהֲרֹן הָפַךְ פָּנָיו כְּנֶגֶד הַבָּנִים וְכָעַס (ספרא):
לֵאמֹֽר - means he told them: “Respond to my questions.”		לֵאמֹֽר. אָמַר לָהֶם הֲשִׁיבוּנִי עַל דְּבָרַי (שם):
17“Why did you not eat the sin-offering? Was it not ever in the holy place—thereby being rendered unfit—for it is a sacrifice of superior holiness? God has given it to you to eat in order to thereby gain forgiveness for the sin of the community, to effect their atonement before God!		יזמַדּ֗וּעַ לֹֽא־אֲכַלְתֶּ֤ם אֶת־הַֽחַטָּאת֙ בִּמְק֣וֹם הַקֹּ֔דֶשׁ כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִ֑וא וְאֹתָ֣הּ \| נָתַ֣ן לָכֶ֗ם לָשֵׂאת֙ אֶת־עֲוֹ֣ן הָֽעֵדָ֔ה לְכַפֵּ֥ר עֲלֵיהֶ֖ם לִפְנֵ֥י יְהֹוָֽה:
מַדּוּעַ לֹֽא־אֲכַלְתֶּם אֶת־הַֽחַטָּאת בִּמְקוֹם הַקֹּדֶשׁ - (lit.) Why did you not eat the sin-offering in the holy place?. Did they then eat it outside the holy place? Had they not burned it? What then is meant by the statement: “in the holy place”? However, he asked them: Perhaps it had been taken outside the crocheted nettings, thereby becoming invalid?		מַדּוּעַ לֹֽא־אֲכַלְתֶּם אֶת־הַֽחַטָּאת בִּמְקוֹם הַקֹּדֶשׁ. וְכִי חוּץ לַקֹּדֶשׁ אֲכָלוּהָ, וַהֲלֹא שְׂרָפוּהָ, וּמַה הוּא אוֹמֵר בִּמְקוֹם הַקֹּדֶשׁ, אֶלָּא אָמַר לָהֶם שֶׁמָּא חוּץ לַקְּלָעִים יָצְאָה וְנִפְסְלָה:
כִּי קֹדֶשׁ קָֽדָשִׁים הִוא - For it is a sacrifice of superior holiness - and is disqualified if taken outside the Courtyard. They told him: “No, it was not taken out.” He then asked them: “If it was in the holy place, why did you not eat it?”		כִּי קֹדֶשׁ קָֽדָשִׁים הִוא. וְנִפְסֶלֶת בְּיוֹצֵא, וְהֵם אָמְרוּ לוֹ לָאו. אָמַר לָהֶם הוֹאִיל וּבִמְקוֹם הַקֹּדֶשׁ הָיְתָה, מַדּוּעַ לֹא אֲכַלְתֶּם אוֹתָהּ:
וְאֹתָהּ נָתַן לָכֶם לָשֵׂאת וגו' - [God] has given it to you to gain forgiveness…. that the priests eat of the sacrifice and its owners thereby gain atonement.		וְאֹתָהּ נָתַן לָכֶם לָשֵׂאת וגו'. שֶׁהַכֹּהֲנִים אוֹכְלִים וּבְעָלִים מִתְכַּפְּרִים:
לָשֵׂאת אֶת־עֲוֹן הָֽעֵדָה - To gain forgiveness for the sin of the community. From here we derive that the goat referred to was that of Rosh Chodesh, which atones for unintentional ritual defilement of the Sanctuary and the sacrifices, for the eighth-day sin-offering and Nachshon’s sin-offering were not brought for atonement.		לָשֵׂאת אֶת־עֲוֹן הָֽעֵדָה. מִכָּאן לָמַדְנוּ שֶׁשְּׂעִיר רֹאשׁ חֹדֶשׁ הָיָה, שֶׁהוּא מְכַפֵּר עַל עֲוֹן טֻמְאַת מִקְדָּשׁ וְקָדָשָׁיו, שֶׁחַטַּאת שְׁמִינִי וְחַטַּאת נַחְשׁוֹן לֹא לְכַפָּרָה בָּאוּ:
18Behold, its blood was not brought into the Sanctuary, so you should have surely eaten it within holy precincts, as I commanded you!”		יחהֵ֚ן לֹֽא־הוּבָ֣א אֶת־דָּמָ֔הּ אֶל־הַקֹּ֖דֶשׁ פְּנִ֑ימָה אָכ֨וֹל תֹּֽאכְל֥וּ אֹתָ֛הּ בַּקֹּ֖דֶשׁ כַּֽאֲשֶׁ֥ר צִוֵּֽיתִי:
הֵן לֹֽא־הוּבָא וגו' - Behold, [its blood] was not brought…. for were the blood brought inside the Sanctuary you would indeed have had to burn it, as it says: “But any sin-offering some of whose blood was brought into the Tent of Meeting…must be burned in fire.” 3		הֵן לֹֽא־הוּבָא וגו'. שֶׁאִלּוּ הוּבָא, הָיָה לָכֶם לְשָֹרְפָהּ, כְּמוֹ שֶׁנֶּאֱמַר (ויקרא ו'), וְכָל חַטָּאת אֲשֶׁר יוּבָא מִדָּמָהּ וְגוֹ' (פסחים פ"ב):
אכל תֹּֽאכְלוּ אֹתָהּ - (lit.) You should surely eat it - means: you should have eaten it and not burned it, even though you are onenim.		אכל תֹּֽאכְלוּ אֹתָהּ. הָיָה לָכֶם לְאָכְלָהּ אַף עַל פִּי שֶׁאַתֶּם אוֹנְנִים:
כַּֽאֲשֶׁר צִוֵּֽיתִי - As I commanded - you concerning the grain-offering.		כַּֽאֲשֶׁר צִוֵּֽיתִי. לָכֶם בַּמִּנְחָה:
19Aaron said to Moses, “Did they offer up their sin-offering or their ascent-offering today before God? Inasmuch as tragic events like these befell me, if I had eaten a sin-offering today, would it have pleased God?”		יטוַיְדַבֵּ֨ר אַֽהֲרֹ֜ן אֶל־משֶׁ֗ה הֵ֣ן הַ֠יּ֠וֹם הִקְרִ֨יבוּ אֶת־חַטָּאתָ֤ם וְאֶת־עֹֽלָתָם֙ לִפְנֵ֣י יְהֹוָ֔ה וַתִּקְרֶ֥אנָה אֹתִ֖י כָּאֵ֑לֶּה וְאָכַ֤לְתִּי חַטָּאת֙ הַיּ֔וֹם הַיִּיטַ֖ב בְּעֵינֵ֥י יְהֹוָֽה:
וַיְדַבֵּר אַֽהֲרֹן - Aaron said. The term דִּבּוּר “speaking” always denotes harsh speech, in the same way as it says: וַיְדַבֵּר הָעָם “The people spoke against….” 4 Is it possible that Moses was angry with Eleazar and Itamar, and Aaron spoke up in response? You must conclude that it was only out of respect that the sons did not answer. They said: “It would not be correct that our father sit here and we speak in his presence, nor would it be correct that a disciple contradict his teacher.” I might think that Eleazar did not answer because he did not have the ability to respond; Scripture therefore states elsewhere: “Eleazar the priest said to the soldiers….” 5 We thus see that when he wished, he spoke in the presence of Moses and in the presence of the leaders. I found this explanation in Sifrei shel Panim Sheni.		וַיְדַבֵּר אַֽהֲרֹן. אֵין לְשׁוֹן דִּבּוּר אֶלָּא לְשׁוֹן עַז, שֶׁנֶּאֱמַר וַיְדַבֵּר הָעָם וְגוֹ' (במדבר כ"א), אֶפְשָׁר מֹשֶׁה קָצַף עַל אֶלְעָזָר וְעַל אִיתָמָר וְאַהֲרֹן מְדַבֵּר? הָא יָדַעְתָּ שֶׁלֹּא הָיְתָה אֶלָּא מִדֶּרֶךְ כָּבוֹד; אָמְרוּ: אֵינוֹ בַדִּין שֶׁיְּהֵא אָבִינוּ יוֹשֵׁב וְאָנוּ מְדַבְּרִים לְפָנָיו, וְאֵינוֹ בַדִּין שֶׁיְּהֵא תַלְמִיד מֵשִׁיב אֶת רַבּוֹ; יָכוֹל מִפְּנֵי שֶׁלֹּא הָיָה בְאֶלְעָזָר לְהָשִׁיב? תַּלְמוּד לוֹמָר וַיֹּאמֶר אֶלְעָזָר הַכֹּהֵן אֶל אַנְשֵׁי הַצָּבָא וְגוֹמֵר (שם ל"א), הֲרֵי כְּשֶׁרָצָה, דִּבֵּר לִפְנֵי מֹשֶׁה וְלִפְנֵי הַנְּשִֹיאִים, זוֹ מָצָאתִי בְּסִפְרֵי שֶׁל פָּנִים שֵׁנִי:
הֵן הַיּוֹם הִקְרִיבוּ - Did they offer up…today. What does this mean? This implies that Moses had asked them: “Perhaps you dashed its blood while you were onenim?” for the rule is that an onen who officiates profanes that service. Aaron replied to him: “Was it they – who are ordinary priests, who profane their service if they perform it while onenim – who offered up the blood? It was I who offered it up, and I, being the high priest, may offer sacrifices while being an onen.”		הֵן הַיּוֹם הִקְרִיבוּ. מַהוּ אוֹמֵר? אֶלָּא אָמַר לוֹ מֹשֶׁה: שֶׁמָּא זְרַקְתֶּם דָּמָהּ אוֹנְנִין, שֶׁאוֹנֵן שֶׁעָבַד חִלֵּל? אָמַר לוֹ אַהֲרֹן וְכִי הֵם הִקְרִיבוּ שֶׁהֵם הֶדְיוֹטוֹת? אֲנִי הִקְרַבְתִּי שֶׁאֲנִי כֹהֵן גָּדוֹל וּמַקְרִיב אוֹנֵן (זבחים ק"א):
וַתִּקְרֶאנָה אֹתִי כָּאֵלֶּה - (lit.) And if it happened to me like these - means: even if the dead were not my sons but other relatives for whom I am obligated to mourn in the same way as for these, i.e., all those regarding whom it is stated in the passage about priests 6 that a priest must ritually defile himself for them.		וַתִּקְרֶאנָה אֹתִי כָּאֵלֶּה. אֲפִלוּ לֹא הָיוּ הַמֵּתִים בָּנַי, אֶלָּא שְׁאָר קְרוֹבִים שֶׁאֲנִי חַיָּב לִהְיוֹת אוֹנֵן עֲלֵיהֶם כְּאֵלּוּ, כְּגוֹן כָּל הָאֲמוּרִים בְּפָרָשַׁת כֹּהֲנִים שֶׁהַכֹּהֵן מִטַּמֵּא לָהֶם (ספרא).
וְאָכַלְתִּי חַטָּאת - (lit.) And I ate [of] a sin-offering - means: “and if I would have eaten, would it have pleased…?”		וְאָכַלְתִּי חַטָּאת. וְאִם אָכַלְתִּי הייטב וגו':
הַיּוֹם - Today - but in the state of mourning during the following night it would have been permitted, for the state of onen only applies on the day of burial.		הַיּוֹם. אֲבָל אֲנִינוּת לַיְלָה מֻתָּר, שֶׁאֵין אוֹנֵן אֶלָּא יוֹם קְבוּרָה (ספרא; זבחים ק'):
הַיִּיטַב בְּעֵינֵי ה' - Would it have pleased God? - i.e., though you have heard that the prohibition against mourners eating of sacrifices is suspended regarding one-time sacrifices, you cannot infer from this to be lenient also regarding sacrifices prescribed for all time.		הַיִּיטַב בְּעֵינֵי ה'. אִם שָׁמַעְתָּ בְּקָדְשֵׁי שָׁעָה אֵין לְךָ לְהָקֵל בְּקָדְשֵׁי דוֹרוֹת:
20Moses heard, and it pleased him.		כוַיִּשְׁמַ֣ע משֶׁ֔ה וַיִּיטַ֖ב בְּעֵינָֽיו:
וַיִּיטַב בְּעֵינָֽיו - And it pleased him - i.e., he admitted that Aaron’s reasoning was superior to his own and was not ashamed to say publicly: “I did not hear it.”		וַיִּיטַב בְּעֵינָֽיו. הוֹדָה וְלֹא בוֹשׁ לוֹמַר לֹא שָׁמַעְתִּי (זבחים ק"א):

Footnotes

Zevachim 101a.

Leviticus ch. 21.

Sixth Portion

Vayikra (Leviticus) Chapter 11

1God spoke to Moses and to Aaron, that he in turn say to Eleazar and Itamar:		אוַיְדַבֵּ֧ר יְהֹוָ֛ה אֶל־משֶׁ֥ה וְאֶל־אַֽהֲרֹ֖ן לֵאמֹ֥ר אֲלֵהֶֽם:
אֶל־משֶׁה וְאֶל־אַֽהֲרֹן - To Moses and to Aaron - i.e., He said it to Moses for him to convey to Aaron.		אֶל־משֶׁה וְאֶל־אַֽהֲרֹן. לְמֹשֶׁה אָמַר שֶׁיֹּאמַר לְאַהֲרֹן:
לֵאמֹר אֲלֵהֶֽם - (lit.) To say to them - i.e., He said that Aaron must say it to Eleazar and Itamar. Or perhaps it means nothing other than: “to say to the Israelites”? Since it says in the next verse: “Speak to the Israelites,” speaking to the Israelites is already mentioned. How then do I explain: “to say to them”? It means: to his sons, Eleazar and Itamar.		לֵאמֹר אֲלֵהֶֽם. אָמַר שֶׁיֹּאמַר לְאֶלְעָזָר וּלְאִיתָמָר; אוֹ אֵינוֹ אֶלָּא לֵאמֹר לְיִשְֹרָאֵל? כְּשֶׁהוּא אוֹמֵר דַּבְּרוּ אֶל בְּנֵי יִשְֹרָאֵל הֲרֵי דִּבּוּר אָמוּר לְיִשְֹרָאֵל, הָא מָה אֲנִי מְקַיֵּם לֵאמֹר אֲלֵהֶם? לַבָּנִים — לְאֶלְעָזָר וּלְאִיתָמָר (ספרא):
2“Speak to the Israelites, saying: ‘The following are the creatures that you may eat. Among all the land-animals:		בדַּבְּר֛וּ אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל לֵאמֹ֑ר זֹ֤את הַֽחַיָּה֙ אֲשֶׁ֣ר תֹּֽאכְל֔וּ מִכָּל־הַבְּהֵמָ֖ה אֲשֶׁ֥ר עַל־הָאָֽרֶץ:
דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל - Speak to the Israelites. He described equally the role of Moses, Aaron, Eleazar, and Itamar in relaying this communication to the Israelites, as a reward for their equal silent and loving acceptance of the Omnipresent’s decree regarding Nadav and Avihu.		דַּבְּרוּ אֶל־בְּנֵי יִשְׂרָאֵל. אֶת כֻּלָּם הִשְׁוָה לִהְיוֹת שְׁלוּחִים בְּדִבּוּר זֶה, לְפִי שֶׁהֻשְׁווּ בַּדְּמִימָה וְקִבְּלוּ עֲלֵיהֶם גְּזֵרַת הַמָּקוֹם מֵאַהֲבָה:
זֹאת הַֽחַיָּה - The following are the creatures. חַיָּה is related to חַיִּים “life,” and it is used here because the Israelites are attached to the Omnipresent and fit to be living. He therefore restricted them from what causes spiritual defilement and imposed commandments upon them, whereas to the nations of the world he imposed no restrictions, as they would be meaningless and ineffectual for them. This is comparable to a doctor who comes to examine a sick person…, as is stated in Midrash Rabbi Tanchuma. 1		זֹאת הַֽחַיָּה. לְשׁוֹן חַיִּים, לְפִי שֶׁיִּשְֹרָאֵל דְּבוּקִים בַּמָּקוֹם וּרְאוּיִין לִהְיוֹת חַיִּים, לְפִיכָךְ הִבְדִּילָם מִן הַטֻּמְאָה וְגָזַר עֲלֵיהֶם מִצְוֹת, וְלָאֻמּוֹת לֹא אָסַר כְּלוּם, מָשָׁל לְרוֹפֵא שֶׁנִּכְנַס לְבַקֵּר אֶת הַחוֹלֶה כּוּ' כִּדְאִיתָא בְּמִדְרַשׁ רַבִּי תַנְחוּמָא:
זֹאת הַֽחַיָּה - The following are the creatures. The word זֹאת (lit., “this”) indicates that Moses took each creature and showed it to Israel: “This you may eat, and this you may not eat.” Similarly, the verse אֶת זֶה תֹּאכְלוּ וגו׳ “These you may eat…” 2 implies that also with water creatures, he took of each species and showed it to them. Similarly with fowl: וְאֶת אֵלֶּה תְּשַׁקְּצוּ מִן הָעוֹף (lit.) “these you must consider loathsome among fowl,” 3 and similarly with crawling creatures: וְזֶה לָכֶם הַטָּמֵא (lit.) “this you must consider ritually defiled.” 4		זֹאת הַֽחַיָּה. מְלַמֵּד שֶׁהָיָה מֹשֶׁה אוֹחֵז בַּחַיָּה וּמַרְאֶה אוֹתָהּ לְיִשְֹרָאֵל זֹאת תֹּאכְלוּ וְזֹאת לֹא תֹאכְלוּ (חולין מ"ב), אֶת זֶה תֹּאכְלוּ וְגוֹ' (פסוק ט'), אַף בְּשִׁרְצֵי הַמַּיִם אָחַז מִכָּל מִין וָמִין וְהֶרְאָה לָהֶם, וְכֵן בָּעוֹף וְאֶת אֵלֶּה תְּשַׁקְּצוּ מִן הָעוֹף (פסוק י"ג), וְכֵן בַּשְּׁרָצִים וְזֶה לָכֶם הַטָּמֵא (פסוק כ"ט):
זֹאת הַֽחַיָּה … מִכָּל־הַבְּהֵמָה - The following are the creatures…among all the [land-]animals. This teaches us that animals are included in the term חַיָּה.		זֹאת הַֽחַיָּה … מִכָּל־הַבְּהֵמָה. מְלַמֵּד שֶׁהַבְּהֵמָה בִּכְלַל חַיָּה (ספרא; חולין ע'):
3Any whose feet are cloven and completely split into two sub-feet, and that regurgitates its cud. You must only eat such animals.		גכֹּ֣ל \| מַפְרֶ֣סֶת פַּרְסָ֗ה וְשֹׁסַ֤עַת שֶׁ֨סַע֙ פְּרָסֹ֔ת מַֽעֲלַ֥ת גֵּרָ֖ה בַּבְּהֵמָ֑ה אֹתָ֖הּ תֹּאכֵֽלוּ:
מַפְרֶסֶת - means as Onkelos translates it: split.		מַפְרֶסֶת. כְּתַרְגּוּמוֹ סְדִיקָא:
פַּרְסָה - means “plante” in Old French (“sole of the foot”).		פַּרְסָה. פלנט"א בְּלַעַז:
וְשֹׁסַעַת שֶׁסַע - Completely split - i.e., it is split above and below into two nails, as Onkelos translates it: וּמַטְלְפָא טִלְפִין “forming two sub-feet”; for some feet are split above but are not split into completely separate sections, as they remain connected below.		וְשֹׁסַעַת שֶׁסַע. שֶׁמֻּבְדֶּלֶת מִלְּמַעְלָה וּמִלְּמַטָּה בִּשְׁתֵּי צִפָּרְנִַין, כְּתַרְגּוּמוֹ וּמַטִּלְּפָן טִלְפִין, שֶׁיֵּשׁ שֶׁפַּרְסוֹתָיו סְדוּקוֹת מִלְּמַעְלָה וְאֵין שְׁסוּעוֹת וּמֻבְדָּלוֹת לְגַמְרֵי, שֶׁמִּלְּמַטָּה מְחֻבָּרוֹת:
מַֽעֲלַת גֵּרָה - Regurgitates its cud - i.e., it brings up and spews the food from its stomach back into its mouth to crush it and finely grind it.		מַֽעֲלַת גֵּרָה. מַעֲלָה וּמְקִיאָה הָאֹכֶל מִמֵּעֶיהָ וּמַחֲזֶרֶת אוֹתוֹ לְתוֹךְ פִּיהָ לְכָתְשׁוֹ וּלְטָחֳנוֹ הָדֵק:
גֵּרָה - This is the name of the regurgitated food. It may possibly be from the same root as in וְכַמַּיִם הַנִּגָּרִים “like water spilled upon the ground,” 5 for the cud flows toward the mouth. Onkelos translates it as פִּשְׁרָא “dissolved,” for through rumination, the food dissolves and softens.		גֵּרָה. כָּךְ שְׁמוֹ; וְיִתָּכֵן לִהְיוֹת מִגִּזְרַת מַיִם הַנִּגָּרִים (שמואל ב י"ד), שֶׁהוּא נִגְרָר אַחַר הַפֶּה; וְתַרְגּוּמוֹ פִשְׁרָא, שֶׁעַל יְדֵי הַגֵּרָה הָאֹכֶל נִפְשָׁר וְנִמּוֹחַ:
בַּבְּהֵמָה - (lit.) Among animals. This word is additional, providing the derivation for the law that a fetus found in its mother’s womb is permitted.		בַּבְּהֵמָה. תֵּיבָה יְתֵרָה הִיא לִדְרָשָׁה — לְהַתִּיר אֶת הַשְּׁלִיל הַנִּמְצָא בִמְעֵי אִמּוֹ (ספרא; חולין ס"ט):
אֹתָהּ תֹּאכֵֽלוּ - (lit.) Those you may eat - but not a spiritually defiled animal. But is this not already stated as a prohibition? Rather this wording indicates that one who eats such an animal transgresses an active as well as a passive commandment.		אֹתָהּ תֹּאכֵֽלוּ. וְלֹא בְהֵמָה טְמֵאָה, וַהֲלֹא בְאַזְהָרָה הִיא? אֶלָּא לַעֲבֹר עָלֶיהָ בַּעֲשֵׂה וְלֹא תַעֲשֶׂה (ספרא; זבחים ל"ד):
4But of those that regurgitate the cud or have split feet, you must not eat: the camel, because it regurgitates its cud but does not have completely cloven feet, eating it renders you spiritually defiled;		דאַ֤ךְ אֶת־זֶה֙ לֹ֣א תֹֽאכְל֔וּ מִמַּֽעֲלֵי֙ הַגֵּרָ֔ה וּמִמַּפְרִסֵ֖י הַפַּרְסָ֑ה אֶת־הַ֠גָּמָ֠ל כִּי־מַֽעֲלֵ֨ה גֵרָ֜ה ה֗וּא וּפַרְסָה֙ אֵינֶ֣נּוּ מַפְרִ֔יס טָמֵ֥א ה֖וּא לָכֶֽם:
5the hyrax, because it regurgitates its cud but does not have completely cloven feet, eating it renders you spiritually defiled;		הוְאֶת־הַשָּׁפָ֗ן כִּי־מַֽעֲלֵ֤ה גֵרָה֙ ה֔וּא וּפַרְסָ֖ה לֹ֣א יַפְרִ֑יס טָמֵ֥א ה֖וּא לָכֶֽם:
6the hare, because it regurgitates its cud but does not have completely cloven feet, eating it renders you spiritually defiled;		ווְאֶת־הָֽאַרְנֶ֗בֶת כִּֽי־מַֽעֲלַ֤ת גֵּרָה֙ הִ֔וא וּפַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה טְמֵאָ֥ה הִ֖וא לָכֶֽם:
7and the pig, because it has cloven feet that are completely split but does not regurgitate its cud, eating it renders you spiritually defiled.		זוְאֶת־הַֽ֠חֲזִ֠יר כִּֽי־מַפְרִ֨יס פַּרְסָ֜ה ה֗וּא וְשֹׁסַ֥ע שֶׁ֨סַע֙ פַּרְסָ֔ה וְה֖וּא גֵּרָ֣ה לֹֽא־יִגָּ֑ר טָמֵ֥א ה֖וּא לָכֶֽם:
8You must not eat of their flesh. During the pilgrim festivals, you must not touch their carcasses, because doing so renders you ritually defiled.		חמִבְּשָׂרָם֙ לֹ֣א תֹאכֵ֔לוּ וּבְנִבְלָתָ֖ם לֹ֣א תִגָּ֑עוּ טְמֵאִ֥ים הֵ֖ם לָכֶֽם:
מִבְּשָׂרָם לֹא תֹאכֵלוּ - You must not eat of their flesh. From here I only know that these aforementioned animals are forbidden. From where do I know that any other spiritually defiled animal that has neither sign of permitted animals is also forbidden? You may apply an a fortiori argument: If these that do have some sign of spiritual purity are forbidden, certainly those that have no sign at all are forbidden.		מִבְּשָׂרָם לֹא תֹאכֵלוּ. אֵין לִי אֶלָּא אֵלּוּ, שְׁאָר בְּהֵמָה טְמֵאָה שֶׁאֵין לָהּ שׁוּם סִימָן טָהֳרָה מִנַּיִן? אָמַרְתָּ קַל וָחֹמֶר, וּמָה אֵלּוּ שֶׁיֵּשׁ בָּהֶן קְצָת סִימָנֵי טָהֳרָה אֲסוּרוֹת וְכוּ' (ספרא):
מִבְּשָׂרָם - Of their flesh. Against eating their flesh there is a prohibition, but not against their bones, sinews, horns, or hooves.		מִבְּשָׂרָם. עַל בְּשָׂרָם בְּאַזְהָרָה וְלֹא עַל עֲצָמוֹת וְגִידִין וְקַרְנַיִם וּטְלָפַיִם (שם):
וּבְנִבְלָתָם לֹא תִגָּעוּ - You must not touch their carcasses. I might think that this means that Israelites are restricted from touching a carcass. Scripture therefore states: “Say to the priests…,” 6 where it says that priests are restricted from contact with corpses, from which we can infer that Israelites are not. Thus, we may apply an a fortiori argument from this: If regarding ritual defilement by a corpse, which is a stringent form of ritual defilement, Scripture only prohibited priests, how much more so is this true regarding ritual defilement by a carcass, which is a more lenient form. What, then, is meant by what Scripture states: “you must not touch”? It applies during the pilgrim festivals. This is the source for what the sages stated: “Everyone is obliged to rid himself of ritual defilement for the pilgrim festivals.” 7		וּבְנִבְלָתָם לֹא תִגָּעוּ. יָכוֹל יְהוּ יִשְׂרָאֵל מֻזְהָרִים עַל מַגַּע נְבֵלָה, תַּלְמוּד לוֹמָר אֱמֹר אֶל הַכֹּהֲנִים וְגוֹ' — כֹּהֲנִים מֻזְהָרִין וְאֵין יִשְׂרָאֵל מֻזְהָרִין — קַל וָחֹמֶר מֵעַתָּה: וּמַה טֻּמְאַת מֵת חֲמוּרָה לֹא הִזְהִיר בָּהּ אֶלָּא כֹּהֲנִים, טֻמְאַת נְבֵלָה קַלָּה לֹא כָל שֶׁכֵּן, וּמַה תַּלְמוּד לוֹמַר לֹא תִגָּעוּ? בָּרֶגֶל (שם; ראש השנה ט"ז):
9Among all creatures that live in the water, you may eat these: Any creature in the water that has fins and scales. Among the creatures that live in the seas and rivers, you may eat only these.		טאֶת־זֶה֙ תֹּֽאכְל֔וּ מִכֹּ֖ל אֲשֶׁ֣ר בַּמָּ֑יִם כֹּ֣ל אֲשֶׁר־לוֹ֩ סְנַפִּ֨יר וְקַשְׂקֶ֜שֶׂת בַּמַּ֗יִם בַּיַּמִּ֛ים וּבַנְּחָלִ֖ים אֹתָ֥ם תֹּאכֵֽלוּ:
סְנַפִּיר - Fins. These are what it swims with.		סְנַפִּיר. אֵלּוּ שֶׁשָּׁט בָּהֶם (חולין נ"ט):
קַשְׂקֶשֶׂת - Scales. These are shells fixed to its body, as it says: “and he was wearing a coat of mail (קַשְׂקַשִּׂים).” 8		קַשְׂקֶשֶׂת. אֵלּוּ קְלִפִּין הַקְּבוּעִים בּוֹ (כְּמוֹ שֶׁנֶּאֱמַר (שמואל א י"ז), וְשִׁרְיוֹן קַשְׂקַשִּׂים הוּא לָבוּשׁ):
10But if it lives in a sea or river, then among all the crawling creatures in the water and among all the living creatures that live in the water, you must consider loathsome whatever does not have fins and scales.		יוְכֹל֩ אֲשֶׁ֨ר אֵין־ל֜וֹ סְנַפִּ֣יר וְקַשְׂקֶ֗שֶׂת בַּיַּמִּים֙ וּבַנְּחָלִ֔ים מִכֹּל֙ שֶׁ֣רֶץ הַמַּ֔יִם וּמִכֹּ֛ל נֶ֥פֶשׁ הַֽחַיָּ֖ה אֲשֶׁ֣ר בַּמָּ֑יִם שֶׁ֥קֶץ הֵ֖ם לָכֶֽם:
שֶׁרֶץ - Crawling creatures. Wherever this word is mentioned, it denotes a low being that creeps and moves along on the earth.		שֶׁרֶץ. בְּכָל מָקוֹם מַשְׁמָעוֹ דָּבָר נָמוּךְ שֶׁרוֹחֵשׁ וְנָד עַל הָאָרֶץ:
11You must consider them loathsome. You may not eat of their flesh. You must consider their carcasses loathsome.		יאוְשֶׁ֖קֶץ יִֽהְי֣וּ לָכֶ֑ם מִבְּשָׂרָם֙ לֹ֣א תֹאכֵ֔לוּ וְאֶת־נִבְלָתָ֖ם תְּשַׁקֵּֽצוּ:
וְשֶׁקֶץ יִֽהְיוּ - [You] must consider them loathsome. These words are added to forbid even food with which they were mixed, if their taste is imparted into the mixture.		וְשֶׁקֶץ יִֽהְיוּ. לֶאֱסֹר אֶת עֵרוּבֵיהֶן אִם יֵשׁ בָּהֶם בְּנוֹתֵן טַעַם (ספרא):
מִבְּשָׂרָם - Their flesh. One is not forbidden to eat the fins and bones.		מִבְּשָׂרָם. אֵינוֹ מוּזְהָר עַל הַסְּנַפִּירִים וְעַל הָעֲצָמוֹת (שם):
וְאֶת־נִבְלָתָם תְּשַׁקֵּֽצוּ - You must consider their carcasses loathsome. This added phrase includes midges (יַבְחוּשִׁין) strained from liquid; יַבְחוּשִׁין are “moscherons” in Old French.		וְאֶת־נִבְלָתָם תְּשַׁקֵּֽצוּ. לְרַבּוֹת יַבְחוּשִׁין שֶׁסִּנְּנָן; יַבְחוּשִׁין מושיירונ"ש בלע"ז (חולין ס"ז):
12You must consider loathsome any creature that does not have fins and scales while it is in the water.		יבכֹּ֣ל אֲשֶׁ֥ר אֵֽין־ל֛וֹ סְנַפִּ֥יר וְקַשְׂקֶ֖שֶׂת בַּמָּ֑יִם שֶׁ֥קֶץ ה֖וּא לָכֶֽם:
כֹּל אֲשֶׁר אֵֽין־לוֹ וגו' - Any creature that does not have… Why does Scripture need to state this additional verse? For otherwise, I would only know that one that retains its signs of purity when brought up on dry land is permitted. How do I know that one that shed them in the water is also permitted? Scripture therefore states: “Any creature that does not have fins and scales in the water,” implying that if it had them in the water, even if it shed them upon leaving it, it remains permitted.		כֹּל אֲשֶׁר אֵֽין־לוֹ וגו'. מַה תַּלְמוּד לוֹמָר? שֶׁיָּכוֹל אֵין לִי שֶׁיְּהֵא מֻתָּר אֶלָּא הַמַּעֲלֶה סִימָנִין שֶׁלּוֹ לַיַּבָּשָׁה, הִשִּׁירָן בַּמַּיִם מִנַּיִן? תַּלְמוּד לוֹמָר כֹּל אֲשֶׁר אֵין לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם, הָא אִם הָיוּ לוֹ בַּמַּיִם אַף עַל פִּי שֶׁהִשִּׁירָן בַּעֲלִיָּתוֹ מֻתָּר (ספרא):
13Among fowl, you must consider the following loathsome—they must also not be eaten by others, for they are to be considered loathsome—the griffon vulture, the bearded vulture, the osprey,		יגוְאֶת־אֵ֨לֶּה֙ תְּשַׁקְּצ֣וּ מִן־הָע֔וֹף לֹ֥א יֵאָֽכְל֖וּ שֶׁ֣קֶץ הֵ֑ם אֶת־הַנֶּ֨שֶׁר֙ וְאֶת־הַפֶּ֔רֶס וְאֵ֖ת הָֽעָזְנִיָּֽה:
לֹא יֵאָֽכְלוּ - They must not be eaten. The passive form indicates that one who feeds them to minors also transgresses a prohibition, for this is its meaning: “They must not be eaten through your agency.” Or perhaps the intent is nothing else than to forbid deriving benefit from them? Scripture therefore states: לֹא תֹאכְלוּ “you must not eat” 9 – they are forbidden to be eaten, but it is permitted to derive benefit from them. Regarding every fowl about which it says לְמִינָהּ, לְמִינוֹ, or לְמִינֵהוּ, it is because those species each contain another type that resembles it neither in appearance nor in name, but they are nevertheless all one species.		לֹא יֵאָֽכְלוּ. לְחַיֵּב אֶת הַמַּאֲכִילָן לִקְטַנִּים, שֶׁכָּךְ מַשְׁמָעוֹ לֹא יְהוּ נֶאֱכָלִין עַל יָדְךָ, אוֹ אֵינוֹ אֶלָּא לְאָסְרָן בַּהֲנָאָה? תַּלְמוּד לוֹמָר לֹא תֹאכְלוּם — בַּאֲכִילָה אֲסוּרִין בַּהֲנָאָה מֻתָּרִין; כָּל עוֹף שֶׁנֶּאֱמַר בּוֹ לְמִינָהּ, לְמִינוֹ, לְמִינֵהוּ, יֵשׁ בְּאוֹתוֹ הַמִּין שֶאֵין דּוֹמִין זֶה לָזֶה לֹא בְמַרְאֵיהֶם וְלֹא בִשְׁמוֹתָם וְכֻלָּן מִין אֶחָד:
14the various other species of vulture,		ידוְאֶת־הַ֨דָּאָ֔ה וְאֶת־הָֽאַיָּ֖ה לְמִינָֽהּ:
15any type of species of crow,		טואֵ֥ת כָּל־עֹרֵ֖ב לְמִינֽוֹ:
16the ostrich, the cuckoo, the gull, the various species of sparrow hawk,		טזוְאֵת֙ בַּ֣ת הַיַּֽעֲנָ֔ה וְאֶת־הַתַּחְמָ֖ס וְאֶת־הַשָּׁ֑חַף וְאֶת־הַנֵּ֖ץ לְמִינֵֽהוּ:
הַנֵּץ - “esparver” in Old French (“hawk”).		הַנֵּץ. אשפר"ויר:
17the screech owl, the cormorant, the barn owl,		יזוְאֶת־הַכּ֥וֹס וְאֶת־הַשָּׁלָ֖ךְ וְאֶת־הַיַּנְשֽׁוּף:
שָּׁלָךְ - the cormorant. Our sages 10 explained that this is the fowl that draws up (שׁוֹלֶה) fish from the sea, and this too is how Onkelos translates it: שָׁלֵינוּנָא “one that draws up (שָׁלֵי) fish (נוּנָא),” indicating that this trait is so characteristic of this fowl that it is named after it.		שָּׁלָךְ. פֵּרְשׁוּ רַבּוֹתֵינוּ זֶה הַשּׁוֹלֶה דָגִים מִן הַיָּם, וְזֶה שֶׁתִּרְגֵּם אֻנְקְלוֹס וְשָׁלֵי נוּנָא (חולין ס"ג):
כּוֹס יַּנְשֽׁוּף - These are both types of “chouetes” (“owls”) that screech at night and have cheeks like those of humans. Alternatively, one of the names refers to another type resembling it in appearance called “hibou” (“owl”).		כּוֹס יַּנְשֽׁוּף. הֵם צואי"טש הַצּוֹעֲקִים בַּלַּיְלָה, וְיֵשׁ לָהֶם לְסָתוֹת כְּאָדָם, וְעוֹד אַחֵר דּוֹמֶה לוֹ שֶׁקּוֹרִין יי"בו:
18the bat, the pelican, the magpie,		יחוְאֶת־הַתִּנְשֶׁ֥מֶת וְאֶת־הַקָּאָ֖ת וְאֶת־הָֽרָחָֽם:
תִּנְשֶׁמֶת - This is “calve-souriz” (“bat”), that is like a mouse and flies at night – as evidenced from the fact that the תִּנְשֶׁמֶת mentioned among the crawling creatures 11 is similar to it – but it does not have eyes, and it is called “talpe” (“mole”).		תִּנְשֶׁמֶת. הִיא קלב"א ש"וריץ, וְדוֹמָה לְעַכְבָּר הַפּוֹרַחַת בַּלַּיְלָה, וְתִנְשֶׁמֶת הָאֲמוּרָה בַּשְּׁרָצִים הִיא דוֹמָה לָהּ וְאֵין לָהּ עֵינַיִם, וְקוֹרִין לָהּ טלפ"א:
19the stork, the various species of heron, the hoopoe, and the atalef.		יטוְאֵת֙ הַֽחֲסִידָ֔ה הָֽאֲנָפָ֖ה לְמִינָ֑הּ וְאֶת־הַדּֽוּכִיפַ֖ת וְאֶת־הָֽעֲטַלֵּֽף:
הַֽחֲסִידָה - This is the white דַּיָּה; “zigogne” in Old French. And why is it called חֲסִידָה? Because it acts with kindness (חֲסִידוּת) toward its companions by sharing its food.		הַֽחֲסִידָה. זוֹ דַיָּה לְבָנָה, ציגוני"א, וְלָמָּה נִקְרָא שְׁמָהּ חֲסִידָה? שֶׁעוֹשָֹׁה חֲסִידוּת עִם חַבְרוֹתֶיהָ בִּמְזוֹנוֹת (שם):
הָֽאֲנָפָה - This is the quarrelsome דַּיָּה. It seems to me that this is what is called “hayron” in Old French (“heron”).		הָֽאֲנָפָה. הִיא דַיָּה רַגְזָנִית, וְנִרְאֶה לִי שֶׁקּוֹרִין אוֹתוֹ הי"רון:
הַדּֽוּכִיפַת - This is the wild hen, whose comb (כַּרְבֹּלֶת) appears doubled over; and in Old French it is called “herupe” (“hoopoe”). Why is it called דּוּכִיפַת? Because its majesty (הוֹדוֹ) appears tied down (כָּפוּת), referring to its comb. In Aramaic, it is called נַגַּר טוּרָא “cutter of mountains” on account of its habits, as our rabbis explained in Tractate Gitin in Chapter Mi SheAchazo. 12		הַדּֽוּכִיפַת. תַּרְנְגוֹל הַבָּר, וְכַרְבָּלְתּוֹ כְפוּלָה, וּבְלַעַז הרופ"א, וְלָמָּה נִקְרָא שְׁמוֹ דּוּכִיפַת? שֶׁ"הוֹדוֹ כָפוּת" וְזוֹ הִיא כַּרְבָּלְתוֹ, וְנַגַּר טוּרָא נִקְרָא עַל שֵׁם מַעֲשָׂיו, כְּמוֹ שֶׁפֵּרְשׁוּ רַבּוֹתֵינוּ בְּמַסֶּכֶת גִּטִּין בְּפֶרֶק מִי שֶׁאֲחָזוֹ (גיטין דף ס"ח):
20You must consider loathsome any crawling creature that also flies and walks on four legs.		ככֹּ֚ל שֶׁ֣רֶץ הָע֔וֹף הַֽהֹלֵ֖ךְ עַל־אַרְבַּ֑ע שֶׁ֥קֶץ ה֖וּא לָכֶֽם:
שֶׁרֶץ הָעוֹף - Crawling creature that flies. This refers to thin, low creatures that move along the earth, such as flies, wasps, mosquitoes, and grasshoppers.		שֶׁרֶץ הָעוֹף. הֵם הַדַּקִּים הַנְּמוּכִים הָרוֹחֲשִׁין עַל הָאָרֶץ, כְּגוֹן זְבוּבִים וּצְרָעִין וְיַתּוּשִׁין וַחֲגָבִים:
21However, among all the flying crawling creatures that walk on four legs, you may eat those that have jointed leg-like extensions above their regular legs, with which they hop on the ground.		כאאַ֤ךְ אֶת־זֶה֙ תֹּֽאכְל֔וּ מִכֹּל֙ שֶׁ֣רֶץ הָע֔וֹף הַֽהֹלֵ֖ךְ עַל־אַרְבַּ֑ע אֲשֶׁר־ל֤וֹ (כתיב אשׁר־לא) כְרָעַ֨יִם֙ מִמַּ֣עַל לְרַגְלָ֔יו לְנַתֵּ֥ר בָּהֵ֖ן עַל־הָאָֽרֶץ:
עַל־אַרְבַּע - On four - i.e., on four legs.		עַל־אַרְבַּע. עַל אַרְבַּע רַגְלָיִם:
מִמַּעַל לְרַגְלָיו - Above their legs. Close to its neck, it has something like two legs apart from its actual four legs, and when it wishes to fly or to spring off the ground, it presses down with those two extensions and flies. There are many of them among us in our locality, like those that are called “langouste” (“locusts”), but we are not expert in identifying them, for four signs are given to identify them as spiritually pure: four legs, four wings, קַרְסֻלַּיִן, meaning the extensions mentioned here, and that their wings cover the greater part of their bodies. While all these signs are present on those that are among us, they differ in that some have a long head and some have no tail, and it must also have the name חָגָב, and in this respect we do not know how to distinguish between them.		מִמַּעַל לְרַגְלָיו. סָמוּךְ לְצַוָּארוֹ יֵשׁ לוֹ כְּמִין שְׁתֵּי רַגְלַיִם לְבַד אַרְבַּע רַגְלָיו, וּכְשֶׁרוֹצֶה לָעוּף וְלִקְפֹּץ מִן הָאָרֶץ מִתְחַזֵּק בְּאוֹתָן שְׁנֵי כְרָעַיִם וּפוֹרֵחַ, וְיֵשׁ הַרְבֵּה — כְּאוֹתָן שֶׁקּוֹרִין לנגו"שטא — אֲבָל אֵין אָנוּ בְקִיאִין בָּהֶן, שֶׁאַרְבָּעָה סִימָנֵי טָהֳרָה נֶאֶמְרוּ בָהֶם אַרְבַּע רַגְלַיִם וְאַרְבַּע כְּנָפַיִם וְקַרְסוּלִין — אֵלּוּ כְרָעַיִם הַכְּתוּבִים כָּאן — וּכְנָפָיו חוֹפִין אֶת רֻבּוֹ, וְכָל סִימָנִין הַלָּלוּ מְצוּיִים בְּאוֹתָן שֶׁבֵּינוֹתֵינוּ, אֲבָל יֵשׁ שֶׁרֹאשָׁן אָרֹךְ וְיֵשׁ שֶׁאֵין לָהֶם זָנָב, וְצָרִיךְ שֶׁיְּהֵא שְׁמוֹ חָגָב, וּבָזֶה אֵין אָנוּ יוֹדְעִים לְהַבְדִּיל בֵּינֵיהֶן:
22From among those that satisfy these criteria, you may eat the following: the red locust and all varieties of its species, the yellow locust and all varieties of its species, the spotted gray locust and all varieties of its species, and the white locust and all varieties of its species.		כבאֶת־אֵ֤לֶּה מֵהֶם֙ תֹּאכֵ֔לוּ אֶת־הָֽאַרְבֶּ֣ה לְמִינ֔וֹ וְאֶת־הַסָּלְעָ֖ם לְמִינֵ֑הוּ וְאֶת־הַֽחַרְגֹּ֣ל לְמִינֵ֔הוּ וְאֶת־הֶֽחָגָ֖ב לְמִינֵֽהוּ:
23Any four-legged flying crawling creature that does not satisfy these criteria you must consider loathsome.		כגוְכֹל֙ שֶׁ֣רֶץ הָע֔וֹף אֲשֶׁר־ל֖וֹ אַרְבַּ֣ע רַגְלָ֑יִם שֶׁ֥קֶץ ה֖וּא לָכֶֽם:
וְכֹל שֶׁרֶץ הָעוֹף וגו' - Any [four-legged] flying crawling creature… This is written to teach us that if it has five legs, it is spiritually pure.		וְכֹל שֶׁרֶץ הָעוֹף וגו'. בָּא וְלִמֵּד שֶׁאִם יֵשׁ לוֹ חָמֵשׁ טָהוֹר (ספרא):
24You will become ritually defiled through contact with the carcasses of the following animals. Anyone who touches their carcass will be ritually defiled until nightfall,		כדוּלְאֵ֖לֶּה תִּטַּמָּ֑אוּ כָּל־הַנֹּגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָ֥א עַד־הָעָֽרֶב:
וּלְאֵלֶּה - (lit.) With these - i.e., which will be mentioned further in this passage.		וּלְאֵלֶּה. הָעֲתִידִין לֵאָמֵר בָּעִנְיָן לְמַטָּה.
תִּטַּמָּאוּ - You will become ritually defiled - i.e., touching them causes ritual defilement.		תִּטַּמָּאוּ. כְּלוֹמַר בִּנְגִיעָתָם יֵשׁ טֻמְאָה:
25but anyone who carries their carcass must also immerse his garments in a mikveh, besides becoming ritually defiled himself until nightfall.		כהוְכָל־הַנֹּשֵׂ֖א מִנִּבְלָתָ֑ם יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־הָעָֽרֶב:
וְכָל־הַנֹּשֵׂא מִנִּבְלָתָם - But anyone who carries their carcass. Wherever ritual defilement due to carrying a ritually defiled object is stated, it is more stringent than ritual defilement due to touching it, in that it also necessitates immersing the garments worn while carrying the ritually defiled object.		וְכָל־הַנֹּשֵׂא מִנִּבְלָתָם. כָּל מָקוֹם שֶׁנֶּאֶמְרָה טֻמְאַת מַשָּׂא, חֲמוּרָה מִטֻּמְאַת מַגָּע, שֶׁהִיא טְעוּנָה כִבּוּס בְּגָדִים (ספרא):
26You must consider the carcass of any animal whose feet are partially cloven but not completely split into two sub-feet, and that does not regurgitate its cud, to be ritually defiled, meaning that anyone who touches it will become ritually defiled.		כולְכָל־הַבְּהֵמָ֡ה אֲשֶׁ֣ר הִוא֩ מַפְרֶ֨סֶת פַּרְסָ֜ה וְשֶׁ֣סַע \| אֵינֶ֣נָּה שֹׁסַ֗עַת וְגֵרָה֙ אֵינֶ֣נָּה מַֽעֲלָ֔ה טְמֵאִ֥ים הֵ֖ם לָכֶ֑ם כָּל־הַנֹּגֵ֥עַ בָּהֶ֖ם יִטְמָֽא:
מַפְרֶסֶת פַּרְסָה וְשֶׁסַע אֵינֶנָּה שֹׁסַעַת - Whose feet are partially cloven but not completely split - such as the camel, whose hoof is split above but remains connected below. Here it teaches you that the carcass of a spiritually defiled animal causes ritual defilement, and in the passage at the end of this portion, 13 it explains the law concerning the carcass of a spiritually undefiled animal (i.e., one permitted for consumption).		מַפְרֶסֶת פַּרְסָה וְשֶׁסַע אֵינֶנָּה שֹׁסַעַת. כְּגוֹן גָּמָל, שֶׁפַּרְסָתוֹ סְדוּקָה לְמַעְלָה אֲבָל לְמַטָּה הִיא מְחֻבֶּרֶת, כָּאן לִמֶּדְךָ שֶׁנִּבְלַת בְּהֵמָה טְמֵאָה מְטַמְּאָה, וּבָעִנְיָן שֶׁבְּסוֹף הַפָּרָשָׁה פֵּרֵשׁ עַל בְּהֵמָה טְהוֹרָה:
27Among all the animals that walk on four legs, you must consider the carcass of any animal that walks on its paws to be ritually defiled, meaning that anyone who touches their carcass will be ritually defiled until nightfall.		כזוְכֹ֣ל \| הוֹלֵ֣ךְ עַל־כַּפָּ֗יו בְּכָל־הַֽחַיָּה֙ הַֽהֹלֶ֣כֶת עַל־אַרְבַּ֔ע טְמֵאִ֥ים הֵ֖ם לָכֶ֑ם כָּל־הַנֹּגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָ֥א עַד־הָעָֽרֶב:
עַל־כַּפָּיו - On its paws - such as a dog, a bear, and a cat.		עַל־כַּפָּיו. כְּגוֹן כֶּלֶב וְדֹב וְחָתוּל:
טְמֵאִים הֵם לָכֶם - You must consider…ritually defiled. with respect to touching them.		טְמֵאִים הֵם לָכֶם. לְמַגָּע:
28Whoever carries their carcass must immerse his garments in the water of a mikveh, besides becoming ritually defiled himself until nightfall. You must consider these animals ritually defiled in this respect, as well.		כחוְהַנֹּשֵׂא֙ אֶת־נִבְלָתָ֔ם יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֣א עַד־הָעָ֑רֶב טְמֵאִ֥ים הֵ֖מָּה לָכֶֽם:
29You must consider the following ritually defiled among crawling creatures that crawl on the ground: the carcasses of the weasel, the mouse, the toad and all varieties of its species,		כטוְזֶ֤ה לָכֶם֙ הַטָּמֵ֔א בַּשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ הַחֹ֥לֶד וְהָֽעַכְבָּ֖ר וְהַצָּ֥ב לְמִינֵֽהוּ:
וְזֶה לָכֶם הַטָּמֵא - You must consider the following ritually defiled. All these mentions of ritual defilement do not refer to the prohibition of eating them, but to the plain sense of ritual defilement, that one becomes ritually defiled by touching them, and forbidden to eat terumah and consecrated food and to enter the Sanctuary.		וְזֶה לָכֶם הַטָּמֵא. כָּל טֻמְאוֹת הַלָּלוּ אֵינָן לְאִסּוּר אֲכִילָה אֶלָּא לְטֻמְאָה מַמָּשׁ — לִהְיוֹת טָמֵא בְּמַגָּעָן, וְנֶאֱסַר לֶאֱכֹל תְּרוּמָה וְקָדָשִׁים וְלִכָּנֵס בַּמִּקְדָּשׁ:
הַחֹלֶד - “mostele” in Old French (“weasel”).		הַחֹלֶד. מוש"טילא:
וְהַצָּב - “froit” in Old French (“toad”), which is similar to a frog.		וְהַצָּב. פויי"ט שֶׁדּוֹמֶה לִצְפַרְדֵּעַ:
30the hedgehog, the chameleon, the lizard, the snail, and the mole.		לוְהָֽאֲנָקָ֥ה וְהַכֹּ֖חַ וְהַלְּטָאָ֑ה וְהַחֹ֖מֶט וְהַתִּנְשָֽׁמֶת:
אֲנָקָה - “herisson” in Old French (“hedgehog”).		אֲנָקָה. הרי"ון:
לְּטָאָה - “laisarde” in Old French (“lizard”).		לְּטָאָה. לישרד"ה:
חֹמֶט - “limace” in Old French (“snail”).		חֹמֶט. לימצ"א:
תִּנְשָֽׁמֶת - “talpe” in Old French (“mole”).		תִּנְשָֽׁמֶת. טל"פא:
31The above-mentioned creatures are the ones among all crawling creatures whose carcasses you must consider ritually defiled, in that anyone who touches them when they are dead will be ritually defiled until nightfall.		לאאֵ֛לֶּה הַטְּמֵאִ֥ים לָכֶ֖ם בְּכָל־הַשָּׁ֑רֶץ כָּל־הַנֹּגֵ֧עַ בָּהֶ֛ם בְּמֹתָ֖ם יִטְמָ֥א עַד־הָעָֽרֶב:
32If any of these dead creatures falls upon anything, it will also become ritually defiled, whether the object be any wooden vessel, garment, hide, or sack—in fact, any implement with which work is done. It must be immersed in the water of a mikveh, and will remain ritually defiled until nightfall, after which it will be rid of this defilement.		לבוְכֹ֣ל אֲשֶׁר־יִפֹּ֣ל־עָלָיו֩ מֵהֶ֨ם \| בְּמֹתָ֜ם יִטְמָ֗א מִכָּל־כְּלִי־עֵץ֙ א֣וֹ בֶ֤גֶד אוֹ־עוֹר֙ א֣וֹ שָׂ֔ק כָּל־כְּלִ֕י אֲשֶׁר־יֵֽעָשֶׂ֥ה מְלָאכָ֖ה בָּהֶ֑ם בַּמַּ֧יִם יוּבָ֛א וְטָמֵ֥א עַד־הָעֶ֖רֶב וְטָהֵֽר:
בַּמַּיִם יוּבָא - It must be immersed in the water - and even after its immersion, it remains ritually defiled with regard to terumah.		בַּמַּיִם יוּבָא. וְאַף לְאַחַר טְבִילָתוֹ טָמֵא הוּא לִתְרוּמָה:
עַד־הָעֶרֶב - “until nightfall”. and afterwards.		עַד־הָעֶרֶב. וְאֲחַר כַּךְ:
וְטָהֵר - “will be rid of ritual defilement”. at nightfall.		וְטָהֵר. בְּהַעֲרֵב הַשֶּׁמֶשׁ:

Footnotes

Tanchuma ch. 6.

Rosh Hashanah 16b.

1 Samuel 17:5.

Chulin 63a.

Gitin 68b.

Seventh Portion

Vayikra (Leviticus) Chapter 11

33Any earthenware vessels will become ritually defiled if the carcasses of any of these animals fall into its interior. Whatever is inside it will become ritually defiled. You must shatter it.		לגוְכָ֨ל־כְּלִי־חֶ֔רֶשׂ אֲשֶׁר־יִפֹּ֥ל מֵהֶ֖ם אֶל־תּוֹכ֑וֹ כֹּ֣ל אֲשֶׁ֧ר בְּתוֹכ֛וֹ יִטְמָ֖א וְאֹת֥וֹ תִשְׁבֹּֽרוּ:
אֶל־תּוֹכוֹ - Into its interior. An earthenware vessel can contract ritual defilement only through its inner airspace.		אֶל־תּוֹכוֹ. אֵין כְּלִי חֶרֶס מִטַּמֵּא אֶלָּא מֵאֲוִירוֹ (חולין כ"ד):
כֹּל אֲשֶׁר־בְּתוֹכוֹ יִטְמָא - Whatever is inside it will become ritually defiled. The vessel, in turn, renders any entities inside its airspace ritually defiled even if they do not touch it.		כֹּל אֲשֶׁר־בְּתוֹכוֹ יִטְמָא. הַכְּלִי חוֹזֵר וּמְטַמֵּא מַה שֶּׁבַּאֲוִירוֹ:
וְאֹתוֹ תִשְׁבֹּֽרוּ - You must shatter it. This teaches us that it cannot become rid of defilement through immersion in a mikveh.		וְאֹתוֹ תִשְׁבֹּֽרוּ. לִמֵּד שֶׁאֵין לוֹ טָהֳרָה בַּמִּקְוֶה:
34Any portion of food that is usually eaten upon which water has fallen can become ritually defiled. Any beverage that can be drunk in a vessel can become ritually defiled.		לדמִכָּל־הָאֹ֜כֶל אֲשֶׁ֣ר יֵֽאָכֵ֗ל אֲשֶׁ֨ר יָב֥וֹא עָלָ֛יו מַ֖יִם יִטְמָ֑א וְכָל־מַשְׁקֶה֙ אֲשֶׁ֣ר יִשָּׁתֶ֔ה בְּכָל־כְּלִ֖י יִטְמָֽא:
מִכָּל־הָאֹכֶל אֲשֶׁר יֵֽאָכֵל - Any portion of food that is usually eaten. This refers back to the previous verse: “whatever is inside it will become ritually defiled” – i.e., any kind of food that is eaten and upon which water has fallen, when situated inside the ritually defiled earthenware vessel “can become ritually defiled.” Similarly, “any beverage that can be drunk in a vessel” and is situated inside the ritually defiled earthenware vessel “can become ritually defiled.” We learn many things from here: We learn that food does not become susceptible and liable to contract ritual defilement until water has fallen upon it at one point, but if water has fallen upon it at any point, it can always contract ritual defilement, even when dry; and that wine, oil, and anything else in the category of מַשְׁקֶה “beverage” can make sown plants (i.e., food) susceptible to ritual defilement just like water, for the verse may be expounded in this way: “upon which has fallen water or any beverage that can be drunk in a vessel, that food can become ritually defiled.” Our sages also derived from here that vessels cannot contract ritual defilement from an indirect source, for so we have learned: 1 I might think that all vessels become ritually defiled from the airspace of an earthenware vessel; Scripture therefore states: “whatever is inside it will become ritually defiled…any portion of food” – food can contract ritual defilement from the airspace of an earthenware vessel, but all kinds of vessels do not contract defilement from the air-space of an earthenware vessel, because the crawling creature is a primary source of ritual defilement, and the vessel that contracted ritual defilement from it is a secondary source of ritual defilement, and therefore it does not render the vessels inside it ritually defiled. And we further derive from here that if a crawling creature fell inside an earthenware oven containing bread, and the crawling creature did not touch the bread, the oven becomes a first level of secondary ritual defilement and the bread becomes a second level of secondary ritual defilement. We do not say that we view the oven as if it were full of the primary ritual defilement and that the bread is a first level of secondary ritual defilement, for were you to say so, not all vessels could be excluded from contracting ritual defilement from the airspace of an earthenware vessel, for the actual primary ritual defilement would be considered to be touching them on their outside. We further derive 2 from here that water falling onto plants does not render them susceptible to ritual defilement unless it falls upon them after they have been uprooted from the ground, for were you to say that they become susceptible while still attached, there is no plant that never had water fall upon it; what, then, does it mean when it says: “upon which water has fallen”? We further derive 3 that food cannot convey ritual defilement to other food unless its own volume is at least that of an egg, as it says: “that is eaten” – implying a portion of food that can be eaten at one time, and the sages calculated that the throat cannot hold more than the size of a chicken egg.		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'):
35Anything upon which any part of the carcasses of these aforementioned animals falls will become ritually defiled. A portable earthenware oven or stove, once they have become ritually defiled must, be demolished. You may keep them intact for use in their defiled state.		להוְכֹ֠ל אֲשֶׁר־יִפֹּ֨ל מִנִּבְלָתָ֥ם \| עָלָיו֘ יִטְמָא֒ תַּנּ֧וּר וְכִירַ֛יִם יֻתָּ֖ץ טְמֵאִ֣ים הֵ֑ם וּטְמֵאִ֖ים יִֽהְי֥וּ לָכֶֽם:
תַּנּוּר וְכִירַיִם - An oven or stove. These are movable vessels, made of earthenware and possessing an interior, and one places a pot over the opening of its hollow space, and both have their openings on top.		תַּנּוּר וְכִירַיִם. כֵּלִים הַמִּטַּלְטְלִין הֵם, וְהֵן שֶׁל חֶרֶס וְיֵשׁ לָהֶן תּוֹךְ, וְשׁוֹפֵת עַל נֶקֶב הֶחָלָל אֶת הַקְּדֵרָה, וּשְׁנֵיהֶם פִּיהֶם לְמַעְלָה:
יֻתָּץ - Must be demolished - for an earthenware vessel cannot become rid of ritual defilement through immersion in a mikveh.		יֻתָּץ. שֶׁאֵין לִכְלֵי חֶרֶס טָהֳרָה בִּטְבִילָה:
וּטְמֵאִים יִֽהְיוּ לָכֶֽם - (lit.) They will be defiled for you. So that you not say: “I am under obligation to demolish them,” Scripture states: וּטְמֵאִים יִהְיוּ לָכֶם “they may remain defiled for you,” that if you wish to keep them in their state of ritual defilement, you may.		וּטְמֵאִים יִֽהְיוּ לָכֶֽם. שֶׁלֹּא תֹאמַר מְצֻוֶּה אֲנִי לְנָתְצָם, תַּלְמוּד לוֹמַר וּטְמֵאִים יִהְיוּ לָכֶם — אִם רָצָה לְקַיְּמָן בְּטֻמְאָתָן רַשַּׁאי:
36But the water in a spring, a cistern, or a gathering of water (mikveh) remains undefiled. Someone who is immersed in such water and touches the carcass of these creatures will become ritually defiled.		לואַ֣ךְ מַעְיָ֥ן וּב֛וֹר מִקְוֵה־מַ֖יִם יִֽהְיֶ֣ה טָה֑וֹר וְנֹגֵ֥עַ בְּנִבְלָתָ֖ם יִטְמָֽא:
אַךְ מַעְיָן וּבוֹר מִקְוֵה־מַיִם - But the water in a spring, a cistern, or a gathering of water - that are attached to the ground cannot contract defilement. You may also understand the phrase יִהְיֶה טָהוֹר as teaching that one who immerses himself in them will be rid of his ritual defilement.		אַךְ מַעְיָן וּבוֹר מִקְוֵה־מַיִם. הַמְחֻבָּרִים לַקַּרְקַע אֵין מְקַבְּלִין טֻמְאָה, וְעוֹד יֵשׁ לְךָ לִלְמֹד, יהיה טהור — הַטּוֹבֵל בָּהֶם מִטֻּמְאָתוֹ:
וְנֹגֵעַ בְּנִבְלָתָם יִטְמָֽא - (lit.) But one who touches their carcass will become defiled. Even if he is inside a spring or cistern and touches their carcass, he becomes ritually defiled. This is stated so that you not apply an a fortiori argument: If it purifies the ritually defiled from their ritual defilement, all the more should it prevent the ritually undefiled from becoming ritually defiled. It therefore says: “but one who touches their carcass will become ritually defiled.”		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):
37If any part of the carcass of any of these aforementioned animals falls upon any sown plant while it is still sown, i.e., before it has been uprooted, it remains undefiled,		לזוְכִ֤י יִפֹּל֙ מִנִּבְלָתָ֔ם עַל־כָּל־זֶ֥רַע זֵר֖וּעַ אֲשֶׁ֣ר יִזָּרֵ֑עַ טָה֖וֹר הֽוּא:
זֶרַע זֵרוּעַ - means “the planting of species of seed.” זֵרוּעַ is a noun, as in: “and let them give us from the pulses (הַזֵּרֹעִים).” 4		זֶרַע זֵרוּעַ. זְרִיעָה שֶׁל מִינֵי זֵרְעוֹנִין; זֵרוּעַ שֵׁם דָּבָר הוּא, כְּמוֹ וְיִתְּנוּ לָנוּ מִן הַזֵּרֹעִים (דניאל א'):
טָהוֹר הֽוּא - It remains undefiled. The verse teaches you that it does not become susceptible and ready to be termed food and thereby contract defilement until water falls upon it.		טָהוֹר הֽוּא. לִמֶּדְךָ הַכָּתוּב שֶׁלֹּא הֻכְשַׁר וְנִתְקַן לִקָּרוֹת אֹכֶל לְקַבֵּל טֻמְאָה עַד שֶׁיָּבֹאוּ עָלָיו מָיִם:
38but if water is put upon sown plants that have been uprooted and any of their carcasses falls on them, they become ritually defiled for you.		לחוְכִ֤י יֻתַּן־מַ֨יִם֙ עַל־זֶ֔רַע וְנָפַ֥ל מִנִּבְלָתָ֖ם עָלָ֑יו טָמֵ֥א ה֖וּא לָכֶֽם:
וְכִי יֻתַּן־מַיִם עַל־זֶרַע - But if water is put on sown plants - after it has been uprooted, for were you to say susceptibility to ritual defilement can be effected while a plant is still attached to the ground, then there is no plant that has not become susceptible to ritual defilement.		וְכִי יֻתַּן־מַיִם עַל־זֶרַע. לְאַחַר שֶׁנִּתְלַשׁ, שֶׁאִם תֹּאמַר יֵשׁ הֶכְשֵׁר בִּמְחֻבָּר, אֵין לְךָ זֶרַע שֶׁלֹּא הֻכְשָׁר (חולין קי"ח):
מַיִם עַל־זֶרַע - [But] if water [is put] on sown plants - the same law applies whether it is water or other liquids termed as beverages, whether they were put on the plant or the plant fell into them. All this is expounded in Torat Kohanim.		מַיִם עַל־זֶרַע. בֵּין מַיִם בֵּין שְׁאָר מַשְׁקִין, בֵּין הֵם עַל הַזֶּרַע בֵּין זֶרַע נוֹפֵל לְתוֹכָן, הַכֹּל נִדְרָשׁ בְּתוֹרַת כֹּהֲנִים:
וְנָפַל מִנִּבְלָתָם עָלָיו - And any of their carcasses falls on them - even after it was dried of the water, for the Torah was only particular that the title “food” apply to it in order to contract ritual defilement, and once its susceptibility to contract ritual defilement has taken effect at one point, it is not withdrawn from it later.		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 are permitted to eat dies, one who touches its carcass will be ritually defiled until nightfall.		לטוְכִ֤י יָמוּת֙ מִן־הַבְּהֵמָ֔ה אֲשֶׁר־הִ֥יא לָכֶ֖ם לְאָכְלָ֑ה הַנֹּגֵ֥עַ בְּנִבְלָתָ֖הּ יִטְמָ֥א עַד־הָעָֽרֶב:
בְּנִבְלָתָהּ - Their carcasses - but not if he touched its bones or sinews, its horns or hooves, or its hide.		בְּנִבְלָתָהּ. וְלֹא בָעֲצָמוֹת וְגִידִין וְלֹא בַקַּרְנַיִם וּטְלָפַיִם וְלֹא בָעוֹר (ספרא):
40One who eats of its carcass must immerse his garments in the water of a mikveh, besides being ritually defiled himself until nightfall. One who carries its carcass must immerse his garments in the water of a mikveh, and he himself will remain ritually defiled until nightfall.		מוְהָֽאֹכֵל֙ מִנִּבְלָתָ֔הּ יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־הָעָ֑רֶב וְהַנֹּשֵׂא֙ אֶת־נִבְלָתָ֔הּ יְכַבֵּ֥ס בְּגָדָ֖יו וְטָמֵ֥א עַד־הָעָֽרֶב:
וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ - One who carries its carcass. Ritual defilement due to carrying a carcass is more stringent than ritual defilement due to touching it, for by carrying it one renders his garments also ritually defiled, but by touching it one does not render his garments ritually defiled, for regarding him it does not say “he must immerse his garments.”		וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ. חֲמוּרָה טֻמְאַת מַשָּׂא מִטֻּמְאַת מַגָּע, שֶׁהַנּוֹשֵׂא מְטַמֵּא בְגָדִים, וְהַנּוֹגֵעַ אֵין בְּגָדָיו טְמֵאִין, שֶׁלֹּא נֶאֱמַר בּוֹ יְכַבֵּס בְּגָדָיו:
וְהָֽאֹכֵל מִנִּבְלָתָהּ - One who eats of its carcass. I might think that eating of a carcass renders him ritually defiled in that he must immerse his garments. When it says regarding carrion of a usually permitted fowl: “He must not eat from the carcass of a fowl that can become forbidden on account of being found to be suffering from a fatal defect, thereby becoming ritually defiled by it,” 5 this implies that only that kind of carcass renders one’s garments ritually defiled by eating it, but the carcass of a spiritually defiled animal does not render one’s garments ritually defiled by eating it without carrying it, for example, if his fellow stuck it into his throat while he himself did not move. If so, why does Scripture state: “one who eats”? To define the volume of the carcass that can render one carrying or touching it ritually defiled as the minimum amount called “eating,” i.e., the size of an olive.		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):
וְטָמֵא עַד־הָעָרֶב - And he will remain ritually defiled until nightfall - i.e., even though he has immersed himself, he must wait for nightfall to be rid of ritual defilement.		וְטָמֵא עַד־הָעָרֶב. אַף עַל פִּי שֶׁטָּבַל צָרִיךְ הַעֲרֵב שֶׁמֶשׁ:
41Any non-flying crawling creature that crawls on the ground is considered loathsome; it must not be eaten.		מאוְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ שֶׁ֥קֶץ ה֖וּא לֹ֥א יֵֽאָכֵֽל:
הַשֹּׁרֵץ עַל־הָאָרֶץ - That crawls on the ground. This excludes the gnats in peas and in beans and the mites in lentils, as they have not yet crawled on the ground but only within the food. However, once they emerge into the air and crawl, they become forbidden.		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):
לֹא יֵֽאָכֵֽל - It must not be eaten. The passive form indicates that one who feeds such a creature to others is liable just like one who eats it. The term שֶׁרֶץ applies only to a low creature with short legs, such that it seems merely to be moving and creeping along.		לֹא יֵֽאָכֵֽל. לְחַיֵּב עַל הַמַּאֲכִיל כָּאוֹכֵל; וְאֵין קָרוּי שֶׁרֶץ אֶלָּא דָּבָר נָמוּךְ, קְצַר רַגְלַיִם, שֶׁאֵינוֹ נִרְאֶה אֶלָּא כְּרוֹחֵשׁ וְנָד:
42Regarding all crawling creatures that only crawl on the ground—i.e., the snake, who moves about bent over; any creature that moves about only on its belly; the scorpion, who walks on four legs; and any creature that walks on more than four legs, including any creature that has many legs—you may not eat these, for they must be considered loathsome.		מבכֹּל֩ הוֹלֵ֨ךְ עַל־גָּח֜וֹן וְכֹ֣ל \| הוֹלֵ֣ךְ עַל־אַרְבַּ֗ע עַ֚ד כָּל־מַרְבֵּ֣ה רַגְלַ֔יִם לְכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֣ץ עַל־הָאָ֑רֶץ לֹ֥א תֹֽאכְל֖וּם כִּי־שֶׁ֥קֶץ הֵֽם:
הוֹלֵךְ עַל־גָּחוֹן - Who moves about bent over. This refers to the snake. The term גָּחוֹן means “bending over,” for it moves bent over and then falls on its belly.		הוֹלֵךְ עַל־גָּחוֹן. זֶה נָחָשׁ, וּלְשׁוֹן גָּחוֹן שְׁחִיָּה, שֶׁהוֹלֵךְ שָׁח וְנוֹפֵל עַל מֵעָיו:
כֹּל הוֹלֵךְ - Any [creature] that moves. The term כֹּל “anything” includes worms and anything somewhat similar to the snake in that they also move on their belly.		כֹּל הוֹלֵךְ. לְהָבִיא הַשִּׁלְשׁוּלִין וְאֶת הַדּוֹמֶה לַדּוֹמֶה:
הוֹלֵךְ עַל־אַרְבַּע - Who walks on four [legs]. This refers to the scorpion.		הוֹלֵךְ עַל־אַרְבַּע. זֶה עַקְרָב:
כֹּל - Any [creature]. This is added to include the beetle – “escarbot” in Old French – and anything that is somewhat similar to the scorpion, although not exactly, as they have more than four legs.		כֹּל. לְהָבִיא אֶת הַחִפּוּשִׁית, אשקר"בוט בְּלַעַז, וְאֶת הַדּוֹמֶה לַדּוֹמֶה:
מַרְבֵּה רַגְלַיִם - That has many legs. This refers to the centipede, a crawling creature so called because it has legs from its head to its tail on both sides of its body, called “centpied” in Old French.		מַרְבֵּה רַגְלַיִם. זֶה נַדָּל, שֶׁרֶץ שֶׁיֵּשׁ לוֹ רַגְלַיִם מֵרֹאשׁוֹ וְעַד זְנָבוֹ לְכָאן וּלְכָאן, וְקוֹרִין צינטפי"דש (ספרא):
43You must not make yourselves loathsome by eating any crawling creature that only crawls on the ground. You must not spiritually defile yourselves by eating them, for if you do, you will remain spiritually defiled in the afterlife through having eaten them in this life.		מגאַל־תְּשַׁקְּצוּ֙ אֶת־נַפְשֹׁ֣תֵיכֶ֔ם בְּכָל־הַשֶּׁ֖רֶץ הַשֹּׁרֵ֑ץ וְלֹ֤א תִטַּמְּאוּ֙ בָּהֶ֔ם וְנִטְמֵתֶ֖ם בָּֽם:
אַל־תְּשַׁקְּצוּ - You must not make [yourselves] loathsome - by eating them, for it says: נַפְשֹׁתֵיכֶם (lit.) “your souls,” and the soul does not become loathsome through merely touching. Similarly, the later phrase, “you must not spiritually defile yourselves,” refers to eating them.		אַל־תְּשַׁקְּצוּ. בַּאֲכִילָתָן, שֶׁהֲרֵי כְּתִיב נַפְשֹׁתֵיכֶם וְאֵין שִׁקּוּץ נֶפֶשׁ בְּמַגָּע, וְכֵן וְלֹא תְטַמְּאוּ בַּאֲכִילָתָם:
וְנִטְמֵתֶם בָּֽם - (lit.) And you will be defiled through them. If you spiritually defile yourselves through them on earth, I will also spiritually defile you in the World to Come and in the heavenly academy.		וְנִטְמֵתֶם בָּֽם. אִם אַתֶּם מִטַּמְּאִין בָּהֶם בָּאָרֶץ, אַף אֲנִי מְטַמֵּא אֶתְכֶם בָּעוֹלָם הַבָּא וּבִישִׁיבַת מַעְלָה (יומא ל"ט):
44For I am God, your God; you must sanctify yourselves so you will be holy just as I am holy. You must not spiritually defile yourselves by eating any crawling 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:
כִּי אֲנִי ה' אֱלֹֽהֵיכֶם - For I am God, your God - i.e., just as I am holy, for I am God, your God, so “you must sanctify yourselves” on the earth below.		כִּי אֲנִי ה' אֱלֹֽהֵיכֶם. כְּשֵׁם שֶׁאֲנִי קָדוֹשׁ שֶׁאֲנִי ה' אֱלֹהֵיכֶם, כָּךְ וְהִתְקַדִּשְׁתֶּם — קַדְּשׁוּ עַצְמְכֶם לְמַטָּה:
וִֽהְיִיתֶם קְדשִׁים - So you will become holy - because I will make you holy above and in the World to Come.		וִֽהְיִיתֶם קְדשִׁים. לְפִי שֶׁאֲנִי אֲקַדֵּשׁ אֶתְכֶם לְמַעְלָה וּבָעוֹלָם הַבָּא:
וְלֹא תְטַמְּאוּ וגו' - You must not spiritually defile [yourselves]… This is repeated to indicate that one can transgress multiple passive commandments by eating them, each passive commandment being punishable by lashes. This is the source for what is stated in the Talmud: 6 “If one ate a putita (species of water reptile), he receives four sets of lashes; for an ant, he receives five sets of lashes; for a wasp, he receives six sets of lashes.”		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:
45You must obey these commandments because I am God, who brought you up from Egypt on the condition that I be your God. Thus, you must be holy, because I am holy and command you to be so.		מהכִּ֣י \| אֲנִ֣י יְהֹוָ֗ה הַמַּֽעֲלֶ֤ה אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְיֹ֥ת לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽהְיִיתֶ֣ם קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָֽנִי:
כִּי אֲנִי ה' הַמַּֽעֲלֶה אֶתְכֶם - Because I am God who brought you up - i.e., on condition that you accept My commandments did I bring you up. Another explanation of “Because I am God who brought you up”: In all other places it is written הוֹצֵאתִי “who took you out,” but here it is written הַמַּעֲלֶה “who brought you up.” Regarding this, it was taught in the School of Rabbi Yishmael: God said, in effect: If I would have brought the Israelites up from Egypt solely in order not to spiritually defile themselves through eating crawling creatures like the other nations do, this would have been a sufficient accomplishment for them, as they become spiritually elevated by it, and this is indicated by the expression “brought up.”		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:
46The above section is the law regarding the permissibility of eating mammals, fowl, 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:
47You must be able to distinguish between improper ritual slaughter, which causes the animal’s carcass to be ritually defiled, and proper ritual slaughter, which leaves the dead animal ritually undefiled. Similarly, you must be able to distinguish between an animal that is allowed to be eaten and an animal that may not be eaten.”		מזלְהַבְדִּ֕יל בֵּ֥ין הַטָּמֵ֖א וּבֵ֣ין הַטָּהֹ֑ר וּבֵ֤ין הַֽחַיָּה֙ הַנֶּֽאֱכֶ֔לֶת וּבֵין֙ הַֽחַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵֽאָכֵֽל:
לְהַבְדִּיל - To distinguish - i.e., it is not enough to only study these laws, but you must know them, recognize them, and be proficient in them.		לְהַבְדִּיל. לֹא בִּלְבַד הַשּׁוֹנֶה, אֶלָּא שֶׁתְּהֵא יוֹדֵעַ וּמַכִּיר וּבָקִי בָּהֶן (ספרא):
בֵּין הַטָּמֵא וּבֵין הַטָּהֹר - (lit.) Between the defiled and the undefiled. Is it necessary to tell us to distinguish between a donkey and a cow? Are their distinguishing marks not already stated explicitly? Rather, the intent is that you know how to distinguish between one that is ritually defiled and can thus ritually defile you if you touch or carry it and one that remains ritually undefiled and thus cannot ritually defile you, i.e., between an animal whose trachea was cut only halfway during slaughter, rendering the slaughter invalid and the animal a carcass, and one whose trachea was cut even slightly more than halfway, where the slaughter is valid.		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:
וּבֵין הַֽחַיָּה הַנֶּֽאֱכֶלֶת - And between an animal that is allowed to be eaten. Is it necessary to tell us to distinguish between a deer and a wild donkey? Are their distinguishing marks not already stated explicitly? Rather it is telling you to distinguish between those animals that developed signs of disease or injury that is not fatal, which remains fit for consumption, and those that developed signs of fatal disease or injury, rendering it unfit.		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):

Footnotes

Pesachim 20a-b.

Chulin 118b.

Yoma 80a.

Daniel 1:12.

Leviticus 22:8.

Makot 16b.

Maftir Portion

Vayikra (Leviticus) Chapter 11

45You must obey these commandments because I am God, who brought you up from Egypt on the condition that I be your God. Thus, you must be holy, because I am holy and command you to be so.		מהכִּ֣י \| אֲנִ֣י יְהֹוָ֗ה הַמַּֽעֲלֶ֤ה אֶתְכֶם֙ מֵאֶ֣רֶץ מִצְרַ֔יִם לִֽהְיֹ֥ת לָכֶ֖ם לֵֽאלֹהִ֑ים וִֽהְיִיתֶ֣ם קְדשִׁ֔ים כִּ֥י קָד֖וֹשׁ אָֽנִי:
כִּי אֲנִי ה' הַמַּֽעֲלֶה אֶתְכֶם - Because I am God who brought you up - i.e., on condition that you accept My commandments did I bring you up. Another explanation of “Because I am God who brought you up”: In all other places it is written הוֹצֵאתִי “who took you out,” but here it is written הַמַּעֲלֶה “who brought you up.” Regarding this, it was taught in the School of Rabbi Yishmael: God said, in effect: If I would have brought the Israelites up from Egypt solely in order not to spiritually defile themselves through eating crawling creatures like the other nations do, this would have been a sufficient accomplishment for them, as they become spiritually elevated by it, and this is indicated by the expression “brought up.”		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:
46The above section is the law regarding the permissibility of eating mammals, fowl, 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:
47You must be able to distinguish between improper ritual slaughter, which causes the animal’s carcass to be ritually defiled, and proper ritual slaughter, which leaves the dead animal ritually undefiled. Similarly, you must be able to distinguish between an animal that is allowed to be eaten and an animal that may not be eaten.”		מזלְהַבְדִּ֕יל בֵּ֥ין הַטָּמֵ֖א וּבֵ֣ין הַטָּהֹ֑ר וּבֵ֤ין הַֽחַיָּה֙ הַנֶּֽאֱכֶ֔לֶת וּבֵין֙ הַֽחַיָּ֔ה אֲשֶׁ֖ר לֹ֥א תֵֽאָכֵֽל:
לְהַבְדִּיל - To distinguish - i.e., it is not enough to only study these laws, but you must know them, recognize them, and be proficient in them.		לְהַבְדִּיל. לֹא בִּלְבַד הַשּׁוֹנֶה, אֶלָּא שֶׁתְּהֵא יוֹדֵעַ וּמַכִּיר וּבָקִי בָּהֶן (ספרא):
בֵּין הַטָּמֵא וּבֵין הַטָּהֹר - (lit.) Between the defiled and the undefiled. Is it necessary to tell us to distinguish between a donkey and a cow? Are their distinguishing marks not already stated explicitly? Rather, the intent is that you know how to distinguish between one that is ritually defiled and can thus ritually defile you if you touch or carry it and one that remains ritually undefiled and thus cannot ritually defile you, i.e., between an animal whose trachea was cut only halfway during slaughter, rendering the slaughter invalid and the animal a carcass, and one whose trachea was cut even slightly more than halfway, where the slaughter is valid.		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:
וּבֵין הַֽחַיָּה הַנֶּֽאֱכֶלֶת - And between an animal that is allowed to be eaten. Is it necessary to tell us to distinguish between a deer and a wild donkey? Are their distinguishing marks not already stated explicitly? Rather it is telling you to distinguish between those animals that developed signs of disease or injury that is not fatal, which remains fit for consumption, and those that developed signs of fatal disease or injury, rendering it unfit.		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):

Haftarah

Shmuel II (II Samuel) Chapter 6

1And David continued [to gather] all the chosen of Israel, thirty thousand.		אוַיֹּ֨סֶף ע֥וֹד דָּוִ֛ד אֶת־כָּל־בָּח֥וּר בְּיִשְׂרָאֵ֖ל שְׁלֹשִׁ֥ים אָֽלֶף:
And David continued. to gather.		ויוסף עוד דוד. לאסוף:
All the chosen men of Israel, thirty thousand. Since they had gathered to him when they coronated him in Hebron, and this being a second gathering, it states; “And David continued again.”		את כל בחור בישראל שלשים אלף. לפי שנאספו עליו כשהמליכוהו בחברון, וזו היתה אסיפה שניה, לכך נאמר ויוסף עוד:
2And David arose and went with all the people that were with him, from Baale-Judah, to bring up from there the ark of God, which is called a name, the name of the Lord of Hosts who dwell upon the cherubim [being] upon it.		בוַיָּ֣קָם \| וַיֵּ֣לֶךְ דָּוִ֗ד וְכָל־הָעָם֙ אֲשֶׁ֣ר אִתּ֔וֹ מִֽבַּעֲלֵ֖י יְהוּדָ֑ה לְהַעֲל֣וֹת מִשָּׁ֗ם אֵ֚ת אֲר֣וֹן הָאֱלֹהִ֔ים אֲשֶׁר־נִקְרָ֣א שֵׁ֗ם שֵׁ֣ם יְהֹוָ֧ה צְבָא֛וֹת ישֵׁ֥ב הַכְּרֻבִ֖ים עָלָֽיו:
from Baale-judah. which is Kiriath-jearim as it is stated in Josh.; “And the border circled to Baaleh which is Kiriath- jearim” (Josh. 15:9). Similarly in Chron. “And David and all of Israel went up to Baalah which is Kiriath-jearim (I Chron. 13:6).” Now ‘Baal’ is a plain.		מבעלי יהודה. היא קרית יערים ; כמו שנאמר ביהושע (טו ט): ותאר הגבול ועלה בעלה היא קרית יערים, וכן בדברי הימים (יג ו): ויעל דוד וכל ישראל בעלתה היא קרית יערים. ו'בעל' לשון 'מישור':
and David arose and went… from Baale-Judah. for they had gathered there to carry up from there the ark, etc.		ויקם וילך דוד וגו' מבעלי יהודה. שנאספו שם להעלות משם את הארון וגו':
Which is called a name, the name…. which is called to it (To the ark) a name. And what is the name? That the name of the Lord of Hosts was upon it.		אשר נקרא שם שם. אשר נקרא לו לארון שם, ומהו השם, שהיה שם ה' צבאות עליו:
3And they set the ark of God upon a new cart, and they carried it from the house of Avinadav that was on the hill; and Uzzah and Ahio, the sons of Avinadav, drove the new cart.		גוַיַּרְכִּ֜בוּ אֶת־אֲר֚וֹן הָֽאֱלֹהִים֙ אֶל־עֲגָלָ֣ה חֲדָשָׁ֔ה וַיִּשָּׂאֻ֔הוּ מִבֵּ֥ית אֲבִינָדָ֖ב אֲשֶׁ֣ר בַּגִּבְעָ֑ה וְעֻזָּ֣א וְאַחְי֗וֹ בְּנֵי֙ אֲבִ֣ינָדָ֔ב נֹהֲגִ֖ים אֶת־הָעֲגָלָ֥ה חֲדָשָֽׁה:
upon a new cart. He erred in a matter that even school children know: “Because the service of the holy things belonged unto them, they shall bear them upon their shoulders” (Num. 7:9). But since he had remarked “Your Statues have been like songs unto me in the house of my sojournings” (Ps. 119:54) he was punished (for exhibiting undue confidence in his knowledge of Torah) by way of coming to this, and Uzzah died because of him. Therefore, when they brought it (the ark) from the house of Oved-Edom, they brought it upon their shoulders; as it is stated (in I Chron. 15:12); “And he said unto them, You are the chief of the fathers of the Levites; sanctify yourselves and your brethren and you shall bring up the ark… for [because] at first you did not [lift it], the Lord our God caused a breach in us, for at first we sought Him not in a proper manner.”		אל עגלה חדשה. טעה בדבר שאפילו תינוקות של בית רבן יודעין אותו, כי עבודת הקדש עליהם בכתף ישאו (במדבר ז ט), ולפי שאמר (תהלים קיט נד): זמירות היו לי חקיך בבית מגורי, נענש לבא לידי כך, ומת עוזא על ידו, לפיכך כשהביאו מבית עובד, הביאו בכתף, שנאמר (בדברי הימים א טו יב יג): ויאמר להם אתם ראשי האבות ללוים התקדשו אתם ואחיכם והעליתם את ארון וגו'. כי למבראשונה לא אתם פרץ ה' אלהינו בנו כי לא דרשנוהו כמשפט:
4And they brought it out of the house of Avinadav, which was on the hill, with the ark of God, and Achyo went before the ark.		דוַיִּשָּׂאֻ֗הוּ מִבֵּ֚ית אֲבִֽינָדָב֙ אֲשֶׁ֣ר בַּגִּבְעָ֔ה עִ֖ם אֲר֣וֹן הָאֱלֹהִ֑ים וְאַחְי֕וֹ הֹלֵ֖ךְ לִפְנֵ֥י הָאָרֽוֹן:
with the ark of God. This is an abbreviated verse which is to be taken as: ‘And they came with the ark of God.’		עם ארון האלהים. הרי זה מקרא קצר, והם באים עם ארון האלהים:
5And David and all the house of Israel made merry with all [manner of instruments of] cypress wood, and with harps, and with psalteries, and with timbrels, and with sistra, and with cymbals.		הוְדָוִ֣ד \| וְכָל־בֵּ֣ית יִשְׂרָאֵ֗ל מְשַֹֽחֲקִים֙ לִפְנֵ֣י יְהֹוָ֔ה בְּכֹ֖ל עֲצֵ֣י בְרוֹשִׁ֑ים וּבְכִנֹּר֚וֹת וּבִנְבָלִים֙ וּבְתֻפִּ֔ים וּבִמְנַֽעַנְעִ֖ים וּֽבְצֶלְצֶלִֽים:
with all manners of cypress wood. From which musical instruments are constructed.		בבל עצי ברושים. שמתקנים מהם כלי זמר:
6And they came to Goren-Nachon, and Uzzah put forth [his hand] to the ark of God, and grasped hold of it, for the oxen swayed it.		ווַיָּבֹ֖אוּ עַד־גֹּ֣רֶן נָכ֑וֹן וַיִּשְׁלַ֨ח עֻזָּ֜א אֶל־אֲר֚וֹן הָֽאֱלֹהִים֙ וַיֹּ֣אחֶז בּ֔וֹ כִּ֥י שָׁמְט֖וּ הַבָּקָֽר:
the oxen swayed it. for the oxen swayed it and shook it. Now Jonathan also translates it in this manner; ‘For the oxen caused it to sway’ paralleling his translation of: “And his hand strokes with the axe” (Deut. 19:5) as: And his hand swayed with the iron.		כי שמטו הבקר. כי שמטוהו הבקר ונענעוהו, וכן תרגם יונתן: ארי מרגוהי תוריא ; כמו שמתרגם (דברים יט ה): ונדחה ידו בגרזן, ותתמריג ידיה בפרזלא:
7And the anger of the Lord was kindled against Uzzah; and God struck him down there for his error; and there he died by the ark of God.		זוַיִּֽחַר־אַ֚ף יְהֹוָה֙ בְּעֻזָּ֔ה וַיַּכֵּ֥הוּ שָׁ֛ם הָאֱלֹהִ֖ים עַל־הַשַּׁ֑ל וַיָּ֣מָת שָׁ֔ם עִ֖ם אֲר֥וֹן הָאֱלֹהִֽים:
for his error. for his mistake for he should have concluded ‘a fortiori’: If it lifted its bearers over the Jordan certainly it was able to lift itself.		על השל. על השגגה, שהיה לו לדרוש קל וחומר, נושאיו נשא בירדן, הוא עצמו לא כל שכן:
8And David was angered, because the Lord had made a breach upon Uzzah; and he called that place Peretz-Uzzah, unto this day.		חוַיִּ֣חַר לְדָוִ֔ד עַל֩ אֲשֶׁ֨ר פָּרַ֧ץ יְהֹוָ֛ה פֶּ֖רֶץ בְּעֻזָּ֑ה וַיִּקְרָ֞א לַמָּק֚וֹם הַהוּא֙ פֶּ֣רֶץ עֻזָּ֔ה עַ֖ד הַיּ֥וֹם הַזֶּֽה:
9And David was afraid of the Lord that day; and he said: 'How can the ark of the Lord come to me?'		טוַיִּרָ֥א דָּוִ֛ד אֶת־יְהֹוָ֖ה בַּיּ֣וֹם הַה֑וּא וַיֹּ֕אמֶר אֵ֛יךְ יָב֥וֹא אֵלַ֖י אֲר֥וֹן יְהֹוָֽה:
10And David did not want to remove unto him the ark of the Lord, into the city of David; and David took it aside to the house of Oved-Edom the Gittite.		יוְלֹֽא־אָבָ֣ה דָוִ֗ד לְהָסִ֥יר אֵלָ֛יו אֶת־אֲר֥וֹן יְהֹוָ֖ה עַל־עִ֣יר דָּוִ֑ד וַיַּטֵּ֣הוּ דָוִ֔ד בֵּ֥ית עֹבֵֽד־אֱד֖וֹם הַגִּתִּֽי:
Oved-Edom. He was a Levite (as stated in I Chronicles 26:4); one of the gatekeepers.		עובד אדום. לוי היה, כמו שכתוב בדברי הימים (א טו יח), ומן השוערים היה (שם):
11And the ark of the Lord dwelled in the house of Oved-Edom the Gittite three months; and the Lord blessed Oved-Edom, and all his household.		יאוַיֵּשֶׁב֩ אֲר֨וֹן יְהֹוָ֜ה בֵּ֣ית עֹבֵ֥ד אֱדֹ֛ם הַגִּתִּ֖י שְׁלֹשָׁ֣ה חֳדָשִׁ֑ים וַיְבָ֧רֶךְ יְהֹוָ֛ה אֶת־עֹבֵ֥ד אֱדֹ֖ם וְאֶת־כָּל־בֵּיתֽוֹ:
and the Lord blessed… all his household. His wife and eight daughters-in-law gave birth to sextuplets as it is written: “Peulthai the eighth (son), etc. Threescore and two were of Oved edom” (I Chron. 26:5).		ויברך ה' וגו'. אשתו ושמונה כלותיה ילדו ששה בנים בכרס אחד, שנאמר (דברי הימים-א כו ו ח): ופעלתי השמיני ; ששים ושנים לעובד אדום:
12And it was told to King David saying: 'The Lord has blessed the house of Oved-Edom, and all that belongs to him, because of the ark of the Lord. And David went and brought up the ark of God from the house of Oved-Edom into the city of David with joy.		יבוַיֻּגַּ֗ד לַמֶּ֣לֶךְ דָּוִד֘ לֵאמֹר֒ בֵּרַ֣ךְ יְהֹוָ֗ה אֶת־בֵּ֨ית עֹבֵ֚ד אֱדֹם֙ וְאֶת־כָּל־אֲשֶׁר־ל֔וֹ בַּעֲב֖וּר אֲר֣וֹן הָאֱלֹהִ֑ים וַיֵּ֣לֶךְ דָּוִ֗ד וַיַּעַל֩ אֶת־אֲר֨וֹן הָאֱלֹהִ֜ים מִבֵּ֨ית עֹבֵ֥ד אֱדֹ֛ם עִ֥יר דָּוִ֖ד בְּשִׂמְחָֽה:
13And it was when the bearers of the ark of God had trodden six paces, he sacrificed an ox and a fatling.		יגוַיְהִ֗י כִּ֧י צָעֲד֛וּ נֹשְׂאֵ֥י אֲרוֹן־יְהֹוָ֖ה שִׁשָּׁ֣ה צְעָדִ֑ים וַיִּזְבַּ֥ח שׁ֖וֹר וּמְרִֽיא:
14And David danced with all his might before the Lord; and David was girded with a linen ephod.		ידוְדָוִ֛ד מְכַרְכֵּ֥ר בְּכָל־עֹ֖ז לִפְנֵ֣י יְהֹוָ֑ה וְדָוִ֕ד חָג֖וּר אֵפ֥וֹד בָּֽד:
danced. a dance.		מכרכר. מרקד:
a linen ephod. a linen robe, ‘porceint’ in French. Jonathan translates it ‘a sleeved tunic,’ just as he interprets the robes of Tamar the sister of Absalam to have been sleeved tunics (II Sam. 13:18).		אפוד בד. מעיל בוץ, פורציינ"ט בלע"ז, ויונתן תרגם: כרדוט ; וכן תרגם יונתן 'מעילים' דתמר אחות אבשלום (לקמן יג יח), כרדוטין:
15And David and all the house of Israel brought up the ark of the Lord with shouting and with the sound of [the] shofar.		טווְדָוִד֙ וְכָל־בֵּ֣ית יִשְׂרָאֵ֔ל מַעֲלִ֖ים אֶת־אֲר֣וֹן יְהֹוָ֑ה בִּתְרוּעָ֖ה וּבְק֥וֹל שׁוֹפָֽר:
16And [as] the ark of the Lord came [into] the city of David, Michal the daughter of Saul peered through the window, and she saw the king David hopping and dancing before the Lord; and she loathed him in her heart.		טזוְהָיָה֙ אֲר֣וֹן יְהֹוָ֔ה בָּ֖א עִ֣יר דָּוִ֑ד וּמִיכַ֨ל בַּת־שָׁא֜וּל נִשְׁקְפָ֣ה \| בְּעַ֣ד הַחַלּ֗וֹן וַתֵּ֨רֶא אֶת־הַמֶּ֚לֶךְ דָּוִד֙ מְפַזֵּ֚ז וּמְכַרְכֵּר֙ לִפְנֵ֣י יְהֹוָ֔ה וַתִּ֥בֶז ל֖וֹ בְּלִבָּֽהּ:
17And they brought the ark of the Lord, and they set it in its place, inside the tent that David had pitched for it; and David offered burnt-offerings before the Lord and peace-offerings.		יזוַיָּבִ֜אוּ אֶת־אֲר֣וֹן יְהֹוָ֗ה וַיַּצִּ֚גוּ אֹתוֹ֙ בִּמְקוֹמ֔וֹ בְּת֣וֹךְ הָאֹ֔הֶל אֲשֶׁ֥ר נָטָה־ל֖וֹ דָּוִ֑ד וַיַּ֨עַל דָּוִ֥ד עֹל֛וֹת לִפְנֵ֥י יְהֹוָ֖ה וּשְׁלָמִֽים:
18And David finished offering the burnt-offering and the peace-offerings, and he blessed the people in the name of the Lord of Hosts.		יחוַיְכַ֣ל דָּוִ֔ד מֵהַעֲל֥וֹת הָעוֹלָ֖ה וְהַשְּׁלָמִ֑ים וַיְבָ֣רֶךְ אֶת־הָעָ֔ם בְּשֵׁ֖ם יְהֹוָ֥ה צְבָאֽוֹת:
19And he distributed to all the people, to the whole multitude of Israel, both to men and women, to each individual a loaf of bread, and a portion of meat, and a barrel of wine. And all the people departed, every one to his home.		יטוַיְחַלֵּ֨ק לְכָל־הָעָ֜ם לְכָל־הֲמ֣וֹן יִשְׂרָאֵל֘ לְמֵאִ֣ישׁ וְעַד־אִשָּׁה֒ לְאִ֗ישׁ חַלַּ֥ת לֶ֙חֶם֙ אַחַ֔ת וְאֶשְׁפָּ֣ר אֶחָ֔ד וַאֲשִׁישָׁ֖ה אֶחָ֑ת וַיֵּ֥לֶךְ כָּל־הָעָ֖ם אִ֥ישׁ לְבֵיתֽוֹ:
and a portion of meat. one sixth of a bullock.		ואשפר. אחד מששה בפר (פסחים לו ב):
a barrel of wine. (containing one ephah)		אשישה אחת. גרבא דחמרא (שם):

Translation of Chumash and Rashi courtesy Chabad House Publications’ forthcoming English Chumash with an annotated translation of Rashi based on the teachings of the Lubavitcher Rebbe, published by Kehot Publications Society. Translated and adapted by Rabbi Moshe Wisnefsky, Editor-in-Chief. Rabbi Chaim N. Cunin, Director and General Editor.

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