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1 Ye are the children of the Lord your God: ye shall not cut yourselves, nor make any baldness between your eyes for the dead.

2 For thou art an holy people unto the Lord thy God, and the Lord hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth.

3 Thou shalt not eat any abominable thing.

4 These are the beasts which ye shall eat: the ox, the sheep, and the goat,

5 The hart, and the roebuck, and the fallow deer, and the wild goat, and the pygarg, and the wild ox, and the chamois.

6 And every beast that parteth the hoof, and cleaveth the cleft into two claws, and cheweth the cud among the beasts, that ye shall eat.

7 Nevertheless these ye shall not eat of them that chew the cud, or of them that divide the cloven hoof; as the camel, and the hare, and the coney: for they chew the cud, but divide not the hoof; therefore they are unclean unto you.

8 And the swine, because it divideth the hoof, yet cheweth not the cud, it is unclean unto you: ye shall not eat of their flesh, nor touch their dead carcase.

9 These ye shall eat of all that are in the waters: all that have fins and scales shall ye eat:

10 And whatsoever hath not fins and scales ye may not eat; it is unclean unto you.

11 Of all clean birds ye shall eat.

12 But these are they of which ye shall not eat: the eagle, and the ossifrage, and the ospray,

13 And the glede, and the kite, and the vulture after his kind,

14 And every raven after his kind,

15 And the owl, and the night hawk, and the cuckow, and the hawk after his kind,

16 The little owl, and the great owl, and the swan,

17 And the pelican, and the gier eagle, and the cormorant,

18 And the stork, and the heron after her kind, and the lapwing, and the bat.

19 And every creeping thing that flieth is unclean unto you: they shall not be eaten.

20 But of all clean fowls ye may eat.

21 Ye shall not eat of anything that dieth of itself: thou shalt give it unto the stranger that is in thy gates, that he may eat it; or thou mayest sell it unto an alien: for thou art an holy people unto the Lord thy God. Thou shalt not seethe a kid in his mother's milk.

22 Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year.

23 And thou shalt eat before the Lord thy God, in the place which he shall choose to place his name there, the tithe of thy corn, of thy wine, and of thine oil, and the firstlings of thy herds and of thy flocks; that thou mayest learn to fear the Lord thy God always.

24 And if the way be too long for thee, so that thou art not able to carry it; or if the place be too far from thee, which the Lord thy God shall choose to set his name there, when the Lord thy God hath blessed thee:

25 Then shalt thou turn it into money, and bind up the money in thine hand, and shalt go unto the place which the Lord thy God shall choose:

26 And thou shalt bestow that money for whatsoever thy soul lusteth after, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul desireth: and thou shalt eat there before the Lord thy God, and thou shalt rejoice, thou, and thine household,

27 And the Levite that is within thy gates; thou shalt not forsake him; for he hath no part nor inheritance with thee.

28 At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates:

29 And the Levite, (because he hath no part nor inheritance with thee,) and the stranger, and the fatherless, and the widow, which are within thy gates, shall come, and shall eat and be satisfied; that the Lord thy God may bless thee in all the work of thine hand which thou doest.

h.לא תתגדדו YE SHALL NOT CUT YOURSELVES — i.e. you shall not make cuttings and incisions in your flesh for the dead in the way the Amorites do (Sifrei Devarim 96:11), because you are children of the Lord and it is therefore becoming for you to be comely and not cut about and with hair torn out.

h.בין עיניכם [NOR MAKE ANY BALDNESS] BETWEEN YOUR EYES — i.e. adjoining the forehead. In another passage (Leviticus 21:5), however, it states, “They shall not make their head bald”! It, however, intends to make the entire head like between the eyes (בֵּין עֵינַיִם) [i.e., one must not make bald spots on any part of the head]. (Sifrei Devarim 96:13; cf. Rashi on Leviticus 21:5 and Note thereon).

h.כי עם קדוש אתה FOR THOU ART AN HOLY PEOPLE — You are holy — your actual holiness comes to you from your fathers, but, in addition, ובך בחר ה׳ THE LORD HAS CHOSEN YOU [so that you are for two reasons bound to keep away from these pagan customs] (cf. Sifrei Devarim 97:1).

h.כל תועבה [THOU SHALT NOT EAT] ANY ABOMINATION — i.e. anything that I have declared to be an abomination to you (which in itself may not be an abominable thing) — as for instance if one deliberately makes a slit in the ear of a firstborn animal (thus making it unfit for sacrifice) so that one may slaughter it in the country (i.e. outside Jerusalem) and eat it there. Here you have a thing I declared to be an abomination to you, in that I commanded you (Leviticus 22:21) “one shall cause no blemish to be therein”. Scripture now comes and teaches you here that one should not slaughter such an animal and eat it, on account of that blemish. Another example: If one boils meat in milk — here you have a thing that I have declared to be an abomination to you (cf. Exodus 23:19; Exodus 34:26; Deuteronomy 14:21), and here it lays down the prohibition about eating it (Chullin 114b).

h.זאת הבהמה … איל וצבי ויחמור THESE ARE THE BEASTS [WHICH YOU MAY EAT] THE HART AND THE GAZELLE AND THE FALLOW DEER — This (the fact that Scripture begins with זאת הבהמה and goes on to enumerate חיות) teaches us that חיה is included in the term בהמה (Sifrei Devarim 100:1; Chullin 71a; cf. Rashi on Leviticus 11:2, last sentence, and Note thereon). It further teaches us that there are more unclean beasts and wild animals than clean ones, for where two contrasted classes are spoken of it always enumerates by name the individuals of the smaller class (Sifrei Devarim 100:3; Chullin 63a.) (Since it enumerates here the clean animals these must be the minority.)

h.ואקו AND THE אקו — This is rendered in the Targum by יעלא, the same term as the Hebrew יעל in the expression יעלי סלע (Job 39:1). This is what is called in German 'Steinbock'.

h.ותאו — This is rendered in the Targum by תורבלא which is the same as תור יער, the ox of the forest (wild ox), for בלא means “forest״ in the Aramaic language.

h.מפרסת means split, as the Targum has it.

h.פרסה - plante in O. F. (English = hoof).

h.ושסעת AND HATH CLOVEN [HOOFS] — i.e. hoofs divided into two nails, for there are animals with hoofs split but not entirely divided into two nails (cf. Rashi on Leviticus 9:3), and such are unclean.

h.בבהמה [AND EVERY BEAST THAT PARTETH THE HOOF …] AMONG THE BEASTS [YE MAY EAT] — if one takes בבהמה to signify “within the animal”, it suggests: that which is found in the beast you may eat. From here, therefore, they (the Rabbis) derived the law that a שליל (a fully developed embryo) becomes permitted to be eaten through the slaughter of its mother without requiring ritual slaughtering itself (Chullin 69a; Chullin 74a).

h.השסועה — (lit., a cleft one) is a certain animal which has two backs and two spinal columns (Chullin 60b). — Our Rabbis asked, “Why are these (the clean and unclean beasts and fowls) here repeated” since the names have already been mentioned in Leviticus XI? They replied: the repetition was necessary so far as quadrupeds are concerned because of the שסועה, and so far as fowls are concerned because of the ראה, both of which are not mentioned in Torath Cohanim (i.e. Leviticus) (Chullin 63b).

h.ובנבלתם לא תגעו YE SHALL NOT TOUCH THEIR CARRION — Our Rabbis explained that this refers only to the festive seasons when every male Israelite was obliged to appear in the Sanctuary and should therefore be in a state of cleanness. One might think that they (the Israelites, i.e. non-priests) are prohibited from touching a carcass during the whole year! It, however, states, (Leviticus 21:1) in reference to the uncleanness of a corpse: “Say unto the priests … [there shall none be defiled by the dead] etc.”. Now you may draw a conclusion a fortiori: How is it in the case of uncleanness caused by a corpse which is a stringent kind of uncleanness? Priests only are prohibited regarding it but ordinary Israelites are not prohibited! Surely in the case of uncleanness caused by a carcass which is less stringent this is all the more so! (Sifra, Shemini, Chapter 4 8-9; cf. Rashi on Leviticus 11:8 and Note thereon).

h.כל צפור טהרה תאכלו ALL CLEAN BIRDS YOU MAY EAT — 'All' — this is intended to permit as food also the bird that is set free in the case of a leper (i.e. at his purification rite; Leviticus 14:7) (Sifrei Devarim 103:1; Kiddushin 57a).

h.וזה אשר לא תאכלו מהם BUT THESE ARE THEY WHICH YOU MAY NOT EAT — This again is intended to forbid as food the bird that is slaughtered in the case of a leper (Sifrei Devarim 103:1-2; Kiddushin 57a).

h.ראה — הראה וראיה and איה and דיה are names for the same bird. Why is it called ראה? Because it sees keenly. And why does Scripture prohibit it under each of its names? In order not to give an opponent occasion to argue, i.e. in order that he who regards it as forbidden may not say, “This is the ראה and is therefore forbidden”, and he who wishes to declare it as permitted will then reply, “But this is named דיה“, or “this is named איה and this Scripture has not forbidden”. — In the case of birds, Scripture enumerates by name the unclean species, thus telling you that the clean birds are more numerous than the unclean (in contradistinction to quadrupeds; see vv. 4—5), for which reason Scripture mentions those by name which form the minority (Chullin 63b).

h.התנשמת — This is the chauve-souris in old French; (English = bat).

h.שלך is a bird that draws out (שלה = שלך) fish from out the sea (see Rashi on Leviticus 11:17).

h.דוכיפת is the wild cock, which is called in old French herupe, and which has a double comb (Chullin 63a; cf. Rashi on Leviticus 11:19).

h.שרץ העוף — These are the lowly creatures which move upon the ground: flies, hornets and the unclean species of grass-hoppers (cf. Rashi on Leviticus 11:20), come under the term of שרץ.

h.כל עוף תאכלו ALL CLEAN FOWLS, YOU MAY EAT — but not (as is implied by these words) the unclean. Scripture intends, by this statement, to attach to the negative command which forbids unclean fowls (v. 12), a positive one which implicitly contains a prohibition. And similarly, when in the case of clean cattle it states, (v. 6) “that you may eat”, it implies: not, however, the unclean ones. Now a prohibition which is not plainly expressed but can only be drawn by inference from a positive command, is itself regarded only as a positive command, so that one who eats such food transgresses thereby not two negative commands, but a positive and a negative command (Sifrei Devarim 101:10; and cf. Rashi on Leviticus 11:3).

h.לגר אשר בשעריך [YE SHALL NOT EAT ANY CARRION: THOU SHALT GIVE IT] UNTO THE STRANGER THAT IS IN THY GATES — i.e. unto a stranger that is a sojourner (גר תושב) — one who has undertaken not to worship idols (i.e. one who has been converted to the fundamental tenet of Judaism) but who eats carrion (does not obey the other teachings of the Torah) (Sifrei Devarim 104:2; cf. Rashi on Leviticus 25:35).

h.כי עם קדוש אתה לה׳ FOR THOU ART AN HOLY PEOPLE UNTO THE LORD — This implies: show yourself holy (abstinent) in respect to things which are permitted to you — i.e. things that are actually permitted but which some treat as forbidden you should not treat as permissible in their presence (Sifrei Devarim 104:7).

h.לא תבשל גדי THOU SHALT NOT SEETHE A KID [IN ITS MOTHER’S MILK] — Three times the prohibition of seething meat in milk is mentioned in the Torah (here, and in Exodus 23:19 and Exodus 34:26) and each time in the form: “thou shalt not seethe a kid” thus excluding three species: a wild beast, fowls and unclean beasts from the prohibition (Sifrei Devarim 104:8; Chullin 113a).

h.THOU SHALT TRULY TITHE [ALL THE INCREASE OF THY SEED] — What has this matter to do with that? (Why are they placed in juxtaposition)? But the Holy One, blessed be He, says in effect to Israel: “Do not compel Me to blast by heat the tender kernels of the grain, whilst they are yet in their mother’s womb (i.e. in the husks), for if you do not tithe your products as is proper, when they are near ripening I shall bring forth the east wind and it will blast them”, as it is said, (2 Kings 19:26) “[Therefore … they were] as the corn blasted before it be grown up” (Midrash Tanchuma, Re'eh 17). A similar reason may be given for בכורים (for its juxtaposition to לא תבשל גדי (Exodus 34:26).

h.שנה שנה [THOU SHALT TRULY GIVE TITHE] YEAR BY YEAR — From here we may derive that one must not give tithe from the new grain for the old (Sifrei Devarim 105:1).

h.'ואכלת וגו AND THOU SHALT EAT [BEFORE THE LORD THY GOD, IN THE PLACE WHICH HE SHALL CHOOSE … THE TITHE OF THY CORN etc.] — This is the “Second Tithe”, for it (Scripture) has already taught us to give the “First Tithe” to the Levites — as it is said, (Numbers 18:26) “[And unto the Levite shalt thou speak …], when ye take of the children of Israel the tithes”, etc., — and besides it gave them permission to eat it in any place, as it is said, (Numbers 18:31) “and ye shall eat it in any place” — thus you must admit that this tithe mentioned here, (which is to be eaten by an ordinary Israelite in Jerusalem) must be another one, — the “Second Tithe”.

h.כי יברכך WHEN [THE LORD THY GOD] HATH BLESSED THEE — so that your produce will be too much to carry [as far as Jerusalem].

h.בכל אשר תאוה נפשך [AND THOU SHALT GIVE THAT MONEY] FOR WHATSOEVER THY SOUL LONGETH AFTER — this is a general statement,

h.בבקר ובצאן וביין ובשכר FOR ANY OF THE HERD, OR ANY OF THE FLOCK, OR FOR WINE, OR FOR STRONG DRINK — this is a particularisation,

h.ובכל אשר תאוה נפשך OR FOR WHATEVER THY SOUL DESIRES — Scripture again includes them in a general statement. [The rule is that when a verse expresses a כְּלָל, a פְּרָט, and then a כְּלָל again, as in this case, we apply the characteristics of the פְּרָט to the whole matter. Therefore,] just as the particulars mentioned have the characteristic of being products (ולד) of things themselves produced by the earth during the week of Creation, and are fitted to be food for man, etc. [So, too, the money must be expended only on things of this character] (Eruvin 27b).

h.והלוי … לא תעזבנו AND THE LEVITE [THAT IS WITHIN THY GATES;] THOU SHALT NOT FORSAKE HIM by not giving him the “First Tithe” (מעשר ראשון).

h.כי אין לו חלק ונחלה עמך OR HE HATH NO PORTION NOR INHERITANCE WITH THEE — This excludes “Gleanings” (לקט), “the forgotten sheaf” (שכחה), the “corner of the field” (פאה), and ownerless things (הפקר) from the things that must be tithed — for he (the Levite) has a portion in them (is entitled to take of them) with you, just the same as you, and they are therefore exempt from tithes (Mishnah Challah 1:3; Bava Kamma 94a).

h.מקצה שלש שנים AT THE END OF THREE YEARS [THOU SHALT BRING FORTH ALL THE TITHE OF THY INCREASE THE SAME YEAR] — Scripture hereby intends to teach you that if one has delayed to give his tithes of the first and the second year of the Sabbatical period, he has to remove them from his house in the third year.

h.ובא הלוי AND THE LEVITE SHALL COME and take the “First Tithe” which you have failed to give him,

h.והגר והיתום AND THE STRANGER AND THE FATHERLESS [SHALL COME] and take the “Second Tithe”, which belongs to the poor in that year, and you shall not eat it yourself in Jerusalem, as you were bound to eat the “Second Tithe” of the first two years,

h.ואכלו ושבעו AND THEY SHALL EAT AND BE SATISFIED — Give them sufficient to satisfy them. From here they (the Rabbis) derived the law: one must give the poor in the barn no less than half a kab of wheat or a kab of barley (Sifrei Devarim 110:3). As for you, go up to Jerusalem with the tithe (i.e. מעשר שני) of the first and the second years which thou hast delayed, and make the confession there: “I have removed the hallowed things from the house” — as it is stated in the section beginning with the words כי תכלה לעשר (Deuteronomy 26:12).