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חמשה חומשי תורה עם ליקוטי בבלי וירושלמי

WITH THE teachıngs of the

פרשת שמיני / Parashas Shemini

ArtScroll® Series

Rabbi Nosson Scherman / Gedaliah Zlotowitz General Editors Founder ,ז״ל Rabbi Meir Zlotowitz

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 218 / ספר ויקרא פרשת שמיני ט / א־ט

פרשת שמיני אונקלוס

[ט] א ַו ְי ִהי֙ ַבּ ֣יּוֹם ה ְשּׁ ִמ ִ֔יני ָק רא מֹ ֶ֔שׁה ְלא ֲה֖רֹן ְוּלב ניו ְוּל ִז ְקני א ו ֲ הוה ְבּיוֹמא ְת ִמינאה ְק רא מֹ ֶשׁה ְלא ֲ הרֹן ְו ִל ְב ִנוֹהי ְוּלס ֵבי ִי ְשׂר ֵאל: ב ו ֲ אמ ר ִי ְשׂר3 אל: ב ַו ֣יֹּ ֶאמר ֶאל־א ֲה ֗רֹן  ק ְ֠ח־לך֠ ע ֶ.גל ֶבּ ָן־בּ+ קר ְלח) טּאת ְלא ֲ הרֹן סב ל ְך ֵע גל בּר ֵתּוֹרי ְלח טּאתא ְוא ִ>יל ְל ֹע;לה ְתּ ִמ8 ימם ְו ַה ְק רב ִל ְפ5 ני ֽיהוה: ג ְו ֶא ְל־בּנ5י ִי ְשׂר אל ְוּדכ ר ל ֲ על תא שׁ ְ ל ִמין ְוקֵרב ֳק דם ְיי: ג ְו ִעם ְבּ ֵני ִי ְשׂר ֵאל ְתּמ ֵ לּל ְל ֵמ ימר ִסיבוּ ְתּד. בּר ֵל ֑אמֹר ְק ֤חוּ ְשׂB ע ִיר־ע ִזּים֙ ְלח ֔טּאת ְו ֵ֨ע ֶגל ו כ ֶ=בשׂ ְבּ3 ני־ ְצ ִפיר בּר ִע ִזּין ְלח טּ  אתא ְו ֵעגל ְו ִאמּר ְבּ ֵני ְשׁנא שׁ ְ ל ִמין ל ֲ על תא: ד ְותוֹר שׁ) נה ְתּ ִמ H ימם ְל ֹעG לה: ד ְו ֨שׁוֹר ו ֜ א ִיל ִל ְשׁל ִ ֗ מים ִל ְז ֨בֹּח֙ ִל ְפ. ני ֔יהוה ְוּד כר ְל ִנ ְכ סת ְקוּדשׁ יּא ְלד בּ חא ֳק דם ְיי ִוּמ ְנ; חה ְבּ לוּלה בשּׁ ֶ מן K כּי ַה ֔יּוֹם ֖יהוה ִנְרJ אה ֲא ֵל I יכם: ה ַו ִיּ ְק ֗חוּ ִוּמ ְנח תא ְדּ ִפ  ילא ִב ְמ שׁח ֲאֵרי  יוֹמא ֵדין ְיק רא דיי ִמ ְת ְגּ ִלי ְלכוֹן: ה ְוּנ ִסיבוּ ית ִדּי ֚ ֵאת ֲאP שׁר ִצ וּה מֹ ֶ֔שׁה ֶא ְל־פּ ני ֣ ֹא ֶהל M מוֹעד ַו ִיּ ְקְרבוּ֙ כּל־ה ֵע ֔דה פ ִ קּיד מֹ ֶשׁה ִל ֳק דם מ ְ שׁ כּן ִז ְמ נא ְוּקִריבוּ ַויּע ְמ ֖דוּ ִל ְפ5 ני ֽיהוה: ו ַו ֣יֹּ ֶאמר מֹ ֶ֔שׁה= זה ַהדּ) בר ֲא ֶשׁ ִר־צJ וּה ֖יהוה  כּל ְכּ ִנ ְשׁ תּא ְו קמוּ ֳק דם ְיי: ו ו ֲ א מר מֹ ֶשׁה ֵדּין ִפּ ְתגּ מא ִדּי פ ִ קּיד ְיי תּ ְ ע ְבּדוּן ְו ִי ְת ְגּ ִלי תּ ֲע ֑שׂוּ ְו ֵיJ רא ֲא ֵל U יכם ְכּ ֥בוֹד ֽיהוה: ♪ ז ַו ֨יֹּ ֶאמר מֹ ֶ֜שׁה ֶאל־א ֲה ֗רֹן ְלכוֹן ְיק רא דיי: ז ו ֲ א מר מֹ ֶשׁה ְלא ֲ הרֹן ְקX רב ֶאל־ה ִמּ ְז ֵ ֨בּח֙ ו ֲע ֵ֞שׂה ֶאת־חG טּ ְאת ך֙ ְו ֶא ֣ ֹת־על ֶ ֔ ת ך ְוכ5 פּר בּ ַע ְד ָ֖ך ְק רב ְלמ ְ ד ְבּ חא ְו ִע ֵבד ית ח טּאת ְך ְוית ֲעלת ְך ְוכ פּ ר ֲעל ְך ְוע ל ע מּא ְו ִע ֵבד ְוּבY עד ה עם ו ֲע ֵ֞שׂה ֶא ָת־קְרX בּן ה ע ם֙ ְוכ. פּר בּ ֲע ֔דם כּ ֲאU שׁר ִצוּJה ית ֻקְר בּן ע מּא ְוכ פּר ֲע ֵליהוֹן ְכּ מא ִדי פ ִ קּיד ְיי: ח ְוּקֵרב א ֲ הרֹן ְלמ ְ ד ְבּ חא ְוּנ ֵכס ֽיהוה: ח ַו ִיּ ְק> רב א ֲה֖רֹן ֶאל־ה ִמּ ְזבּMח ַו ִיּ ְשׁ] חט ֶאת־ע 5ֶגל הח; טּאת ית ֶע ְגלא ְדח טּ  אתא ִדּי ֵלהּ: ט ְוקִריבוּ ֲא ֶשׁ ֽר־לוֹ: ט ֠ו ַיּ ְקִ ֠רבוּ ְבּ ֵ֨ני א ֲה֣רֹן ֶא ַת־הדּ ֘ ם ֵא ָל ֒יו ַו ִיּ ְט ֤בֹּל ֶא ְצ בּעוֹ֙ ְבּ ֵני א ֲ הרֹן ית ְדּ מא ֵלהּ ְוּט בל ֶא ְצ ְבּ ֵעהּ

רש“י (א) ו ְי ִהי בּיּוֹם ה ְשּׁ ִמ ִיני. ְשׁ ִמ ִיני ל ִמּ ִלּוּאים, הוּא רֹאשׁ ֶחוֹדשׁ ִנ ָיסן, ֶשׁהוּקם ִנ ְר ָאה ֲא ֵל ֶיכם. ְלה ְשׁרוֹת ְשׁ ִכ ָינתוֹ ְבּמ ֲע ֵשׂה ְי ֵד ֶיכם (תורת כהנים שם ד), ְל ָכ ְך ה ִמּ ְשׁ ָכּן בּוֹ  ביּוֹם, ְוָנ טל ֶע ֶשׂר ֲע ָטרוֹת ה ְשּׁנוּיוֹת ְבּ ֵס ֶדר ָעוֹלם (פרק ז; תורת כהנים, ָק ְר ָבּנוֹת ה ָלּלוּ ָבּ ִאין ָחוֹבה ְליוֹם ֶזה: (ז) ְק רב ֶאל ה ִמּ ְז ֵבּ ַח. ֶשׁ ָהָיה א ֲהרֹן מכילתא דמלואים, שמיני פרשתא א, א; שבת פז:): ְוּל ִז ְק ֵני ִי ְשׂ ָר ֵאל. ְלה ְשׁ ִמ ָיעם בּוֹשׁ ְוָי ֵרא ָלֶג ֶשׁת, ָא מר לוֹ מֹ ֶשׁה: ָל ָמה א ָתּה בוֹשׁ? ְל ָכ ְך ִנ ְב ָח ְר ָתּ (שם ח): ֶאת ֶשׁ על ִפּי ה ִדּבּוּר א ֲהרֹן ִנ ְכָנס ְוּמשׁ ֵמּשׁ ִבּ ְכ ָהוּנּה ְג ָדוֹלה, ְולֹא יֹ ְאמרוּ ֵמ ֵא ָליו ִנ ְכָנס ח ָטּ ְאת ָך. ֵעֶגל ֶבּן ָבּ ָקר: ְו ֶאת ֹע ָל ֶת ָך. ָה ָאִיל: ָק ְר בּן ָה ָעם. ְשׂ ִעיר ִע ִזּים (תנחומא שמיני ג): (ב) קח ְל ָך ֵע ֶגל. ְל ִהוֹדיע ֶשׁ ְמכ ֵפּר לוֹ הקב‘‘ה  על ְי ֵדי ֵעֶגל ְו ֵעֶגל ָו ֶכ ֶבשׂ. ָכּל ָמקוֹם ֶשׁ ֶנּ ֱא מר ֵ”עֶגל“ ֶבּן ָשָׁנה הוּא (ראש השנה י.), ִוּמ ָכּאן א ָתּה ֶזה  על מ ֲע ֵשׂה ָה ֵעֶגל ֶ[שׁ ָע ָשׂה] (שם ד; תורת כהנים שם ג): (ד) ִכּי היּוֹם ה‘ ָל ֵמד:

PARASHAS SHEMINI 9. -It was on the eighth day. used in both pesukim, we learn that on the day the Mish — ו ְי ִהי  בּיּוֹם ה ְשּׁ ִמ ִיני .1 kan () was dedicated, there was as much hap- Happy Days piness before Hashem as on the day when He created the Before Aharon and his sons served as Kohanim for the heaven and the earth (Megillah 10b). first time, there was a seven-day miluim (inauguration) What to Write ו ְי ִהי  בּיּוֹם ה ְשּׁ ִמ ִיני. ֵאין ִעוֹשׂין ְמ ִגילה ְוה ֵ לּל ל ִ תּינוֹקֹת. ר ִ בּי ְיהוּדה -ceremony. The eighth day was the final day of the dedica מ ִ תּיר ִמן ְ”בֵּר ִאשׁית“ עד ה מּבּוּל, ִמן ”וִ יּ ְק רא“ עד ”ו ְ י ִהי בּיּוֹם ה ְ שּׁ ִמ ִיני“. tion of the Mishkan and the installation of Aharon and his ְוּשׁ אר  כּל ה ְ סּפִרים  אסוּר, ְו ִאם ע ִתיד ְל ִהוֹסיף ֲע ֵל ֶיהם, מוּתּר (ספר תורה sons, when the offerings discussed in our were ה, יא): .brought ְ There is a disagreement whether we are allowed to write ו ְי ִהי  בּיּוֹם ה ְשּׁ ִמ ִיני. תּ ְ נ יא: אוֹתוֹ היּוֹם ה ְי תה ִשׂ ְמ חה ִל ְפ ֵני ה קּדוֹשׁ  בּרוּך a scroll containing just a portion of Scripture to be used הוּא ְכּיוֹם ֶשׁ ִנּ ְבְראוּ בּוֹ שׁמ ִ ים ואֶרץ, ְכּ ִתיב ה כא ”ו ְ י ִהי בּיּוֹם ה ְ שּׁ ִמ ִיני“, for teaching a child. One opinion permits writing only two ְוּכ ִתיב התם (בראשית א, ה) ”ו ְ י ִהי. . . בֹ ֶקר יוֹם ֶא חד“ (מגילה י:): The beginning of our parashah is similar to a pasuk at passages, where a complete topic is covered. the beginning of Creation. According to the second opinion, it is permitted to write on the eighth day. The from the beginning of the up to the story of the Flood (ו ְ י ִהי) ”Our pasuk says, “It was in Parashas . And it is permitted to write from the … (ו ְ י ִהי) ”pasuk at the beginning of Creation says “it was is beginning of Chumash up to the beginning of our (ו ְ י ִהי) morning, the first day. Since the same term it was

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 219 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 9 / 1-9

PARASHAS SHEMINI 9 1 It was on the eighth day, Moshe summoned Aharon and his sons, and the elders The priestly of Yisrael. 2 He said to Aharon: Take for yourself a calf, a young ox, for a chatas and a service begins ram for an olah offering — unblemished; and offer [them] before HASHEM. 3 And to the Children of Israel speak as follows: Take a he- for a chatas offering, and a calf and a in their first year — unblemished — for an olah offering. 4 And a bull and a ram for a peace offering to slaughter before HASHEM, and a minchah offering mixed with oil; for today HASHEM will appear before you. 5 They took what Moshe had commanded to the front of the Ohel Moed; and the entire assembly approached and stood before HASHEM. 6 Moshe said: This is the thing that HASHEM has commanded you to do; then the glory of HASHEM will appear to you. 7 Moshe said to Aharon: Come near to the Mizbe’ach and perform the service of your chatas offering and your olah offering and provide atonement for yourself and for the people; then perform the service of the people’s offering and provide atonement for them, as HASHEM has commanded. 8 Aharon came near to the Mizbe’ach, and slaughtered the chatas offering calf that was his. 9 The sons of Aharon brought the blood to him. He dipped his finger parashah. But other sections, such as Hallel, may not be is an “ox” — if a calf is the first to come out of the house, written separately.1 it is hekdesh (Yerushalmi Nazir 5:1). Everyone agrees that if the plan is to write the entire For today Hashem will — ִכּי  היּוֹם ה‘ ִנ ְר אה ֲא ֵל ֶיכם .4 Sefer (Scriptural Book), it is permitted to study from the appear before you. scroll while the writing is in progress ( 5:11). Only for Aharon  קח ְלך ֵע ֶגל ֶבּן בּ קר ְלח טּאת ִכּי  היּוֹם ה‘ ִנ ְר אה ֲא ֵל ֶיכם.  כּל ִשׁ ְב עת ְי ֵמי ה ִ מּ ִילּוּאים היה מֹ ֶשׁה ְמשׁ ֵ מּשׁ Take for yourself a calf, a — .2 ִבּ ְכהוּנּה ְגּ  דוֹלה, ְולֹא שׁ רת ְשׁ ִכינה ע ל י דיו, ְו ֵכיון ֶשׁלּב שׁ א ֲ הרֹן ִבּ ְג ֵדי .young ox, for a chatas ְכהוּנּה ְגּדוֹלה ְו ִשׁ ֵימּשׁ, שׁ רת ְשׁ ִכינה ע ל י דיו, מה טּ ְ ע מא? ִ”כּי היּוֹם ה‘ This One Is Yours ִנְר אה ֲא ֵל ֶיכם“ (ירושלמי יומא א, א):  קח ְלך ֵע ֶגל ֶבּן בּ קר ְלח טּאת. ִמ ְכּ ִדי ְכּ ִתיב (פסוק ג) ְ”ו ֶאל ְבּ ֵני ִי ְשׂר ֵאל Before Aharon and his sons served as Kohanim for the ְתּד ֵ בּר ֵלאמֹר ְקחוּ ְשׂ ִעיר ִע ִזּים ְלח טּאת“, ”ו יֹּ ֶאמר ֶאל א ֲ הרֹן קח ְלך ֵע ֶגל (first time, there was a seven-day miluim (inauguration ֶבּן בּ קר ְלח טּאת“ ל מּה ִלּי, ְשׁ מע ִמ ינּהּ קח ְלך ִמ ֶשּׁ ְלּך הוּא (יומא ג:): Before Aharon and his sons served as Kohanim for the ceremony. The eighth day was the final day of the dedi- first time, there was a seven-day miluim (inauguration) cation of the Mishkan and the installation of Aharon and ceremony. The eighth day was the final day of the dedica- his sons. Speaking about that day, our passage says, for tion of the Mishkan and the installation of Aharon and his “today” Hashem will appear before you. Our pasuk could have said simply, “For Hashem will היּוֹם .sons, when the offerings of our parashah were brought Our pasuk instructs Aharon, take “for yourself,” meaning appear before you.” Instead it says, For “today” ( ) that Aharon was to bring this young bull from his own funds. Hashem will appear before you. This word “today” teaches that the Shechinah (Divine Presence) did not rest upon On the other hand, regarding the he-goat offering, the the Mishkan until the eighth day of the miluim ceremony, next pasuk instructs the Bnei Yisrael that “they” should when Aharon performed the avodah, the sacrificial ser- take it (Yoma 3b). vice, for the first time (Yerushalmi Yoma 1:1). ויּ ְק ִרבוּ ְבּ ֵני א ֲהרֹן ֶאת ה דּם ֵא ליו It’s Called an Ox The sons of Aharon — .9  קח ְלך ֵע ֶגל ֶבּן בּ קר ְלח טּאת. א ִ יל, לֹא ְכלוּם, ֵע ֶגל, ֵאין, ִדּ ְכ ִתיב ֵ”ע ֶגל ֶבּן .brought the blood to him בּ קר ְלח טּאת“ (ירושלמי נזיר ה, א): Our pasuk calls a calf a “young ox.” We learn from this Worthy of Eulogy ויּ ְק ִרבוּ ְבּ ֵני א ֲהרֹן ֶאת הדּם ֵא ליו.  תּנוּ ר בּ נן: ְכּ ֶשׁ ֵמּתוּ בּ ניו ֶשׁל ר ִ בּי that if someone says that the first “ox” that leaves his ִי ְשׁמ ֵעאל ִנ ְכ ְנסוּ אְ רבּ עה ְז ֵק ִנים ְלנ ֲ חמוֹ. . . פּ תח ר ִ בּי ִי ְשׁמ ֵעאל ְוא מר: רבּוּ -house should be sanctified for hekdesh (the Beis HaMik ֲעוֹ  נוֹתיו, ְתּ כפוּהוּ ֲאב ליו, ִה ְטִר יח ר  בּוֹתיו פּ עם ִר  אשׁוֹנה ְוּשׁ ִנ יּה. נ ֲ ע נה ר ִ בּי dash treasury), a calf is included in his vow, and — since it

1. This follows the explanation of R’ Chaim Kanievsky in Duchsustos to Sefer Torah. See there for possible reasons why these two particular parshiyos are different than other sections that tell a complete story. See Gittin 60a for another version of this disagreement.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 220 / ספר ויקרא פרשת שמיני ט / י־כ

ַבּ ֔דּם ַו ִיּתּן  ע ַל־קְר ֣נוֹת ה ִמּ ְזבּMח ְו ֶא ַת־ה דּם י֔ צק ֶא ְל־י ֖סוֹד ִבּ ְד מא ִו יהב על קְ ר נת מ ְ ד ְבּ חא ְו ית ְדּמא ֲאִריק ִל  יסוֹדא ְדמ ְ ד ְבּ חא: י ְוית תְּ רבּא ה ִמּ ְזבּ 3ַח: י ְו ֶאת־ה ֵ ֨ח ֶלב ְו ֶאת־ה ְכּ ָל ֜יֹת ְו ֶא ַת־היֹּתֶ_רת ִמן־הכּ ֵ בד֙ ְוית כּ ְל ֵי תא ְוית ִח ְצ רא ִמן כּ ְ ב דּא ִמן ִמן־הYח ֔טּאת ִה ְקH טיר ה ִמּ ְזבּ Mחה כּ ֲא` שׁר ִצJ וּה ֖יהוה ֶאת־מIֹ שׁה: ♪ ח טּ  אתא א ֵ סּק ְלמ ְ ד ְבּ חא ְכּ מא ִדי פ ִ קּיד ְיי ית מֹ ֶשׁה: יא ְוית ִבּ ְשׂ רא ְוית מ ְ שׁכּא יא ְו ֶאת־הבּ; שׂר ְו ֶאת־ה ֑ עוֹר ָשׂY רף בּ ֵ ֔ אשׁ ִמ ֖חוּץ למּ ֲחI נה: יב ַו ִיּ ְשׁחaט ִאוֹקיד ְבּנוּרא ִמבּרא ְלמ ְ שִׁר  יתא: ֶאת־ה Gֹע לה ַ֠ויּ ְמ ִ֠צאוּ ְבּ ֵ֨ני א ֲה֤רֹן ֵא ָליו֙ ֶא ַת־ה ֔דּם ַו ִיּ ְזְרd קהוּ  על־ יב ְוּנ ֵכס ית ֲעל תא ְוא ְ מ ִטיאוּ ְבּ ֵני א ֲ הרֹן ֵלהּ ית ְדּ מא ְוּזר ֵקהּ על מ ְ ד ְבּ חא ְסחוֹר ה ִמּ ְזבּח סB ביב: יג ְו ֶאת־ה Gֹע ֗לה ִה ְמe ציאוּ ֵא)ליו ִל ְנתU ח יה ְו ֶאת־ ְסחוֹר: יג ְוית ֲעלתא א ְ מ ִטיאוּ ֵלהּ ְל ֵאבר הא ְו ית ֵר  ישׁא ְוא ֵ סּק על מ ְ ד ְבּ חא: ָה֑רֹאשׁ ַו ַיּ ְק טר  על־ה ִמּ ְזבּ 3ַח: יד ַו ִיְּר> חץ ֶא ַת־הקּUֶרב ְו ֶאת־ה ְכּר ע ִ ים יד ְוח ִ לּיל  ית גּ וּא ְו ית ְכּרע יּא ְוא ֵ סּק ע ל ַו ַיּ ְק5 טר  על־ה Gֹע;לה ה ִמּ ְזבּ 3חה: טו ַו ַיּ ְקֵ ֕רב  את ָקְרY בּן ה עם ַו ִיּ ֞קּח ֲעל תא ְלמ ְ ד ְבּ חא: טו ְוקֵרב ית ֻקְר בּן ע מּא ֶא ְת־שׂh עיר הח טּאת֙ ֲאP שׁר ל ֔ עם ַו ִיּ ְשׁח5 טהוּ ו ְיח ְטּ אהוּ כּGִר ֽאשׁוֹן: ְוּנ ִסיב ית ְצ ִפ ירא ְדח טּ  אתא ִדי ְלע מּא ְונ ְכ ֵסהּ ְוכ פּר ִבּ ְד ֵמהּ ְכּק ְ דמ אה: טז ְוקֵרב טז ַו ַיּ ְק רב ֶאת־ה Gֹע לה ַויּ ֲעשׂ Uה כּ ִמּ ְשׁG פּט: ♪ שני יז ַו ַיּ ְקֵר ֘ב ֶאת־ ית ֲעל תא ְוע ְב דהּ ִכּ ְדח ֵזי: יז ְוקֵרב ית ִמ ְנח תא ְוּמלא ְי ֵדהּ ִמנּ הּ ְוא ֵ סּק ע ל ה ִמּ ְנח ֒ ה ַו ְימk לּא  כפּוֹ֙ ִמ ֶ֔מּנּ ה ַו ַיּ ְק טר  על־ה ִמּ ְזבּMח ִמ ְלּa בד ֹע>לת מ ְ ד ְבּ חא בּר ֵמ ֲע לת צ ְ פ רא: יח ְוּנ ֵכס ית ה ֽבֹּ ֶקר: יח ַו ִיּ ְשׁX חט ֶא  ת־השּׁוֹר֙ ְו ֶאת־ה ֔ א ִיל ז lבח ה ְשּׁלH מים ֲאשׁPר  תּוֹרא ְוית ִדּ ְכ רא ִנ ְכ סת ְקוּדשׁ יּא ִדּי ְלע מּא ְוא ְ מ ִטיאוּ ְבּ ֵני א ֲ הרֹן ית ְדּמא ל עם ַ֠ויּ ְמ ִ֠צאוּ ְבּ ֵ֨ני א ֲה֤רֹן ֶא ַת־הדּ ם֙ ֵא ֔ליו ַו ִיּ ְזְרd קהוּ  על־ה ִמּ ְזבּח ֵלהּ ְוּזר ֵקהּ על מ ְ ד ְבּ חא ְסחוֹר ְסחוֹר: יט ְוית תְּ רבּ יּא ִמן  תּוֹרא ִוּמן ִדּ ְכרא סB ביב: יט ְו ֶאת־ה ֲחלH בים ִמן־ה ֑שּׁוֹר ִ ֨וּמן־ה ֔ אִיל הGא ְלn יה ְוה ְמ ַכ ֶסּה֙ ֲא ִליתא ְוח ֵפי ג וּא ְוכ ְל ֵיתא ו ֲ חצ ר ְוה ְכּ ָל ֔יֹת ְויֹתUֶרת הכּ3 בד: כ ַויּo שׂימוּ ֶאת־ה ֲחלH בים  על־הIח ֑ זוֹת כּ ְ ב דּא: כ ְושִׁ וּיאוּ ית תְּ רבּ יּא על ֶח ְדותא

רש“י (יא) ְו ֶאת ה ָבּ ָשׂר ְו ֶאת ָהעוֹר. לֹא ָמִצינוּ ח ָטּאת ִח ָיצוֹנה ִנ ְשׂ ֶר ֶפת ֶא ָלּא זוֹ ביצה כ.): (יז) ו ְי מ ֵלּא כפּוֹ. ִהיא ְק ִמ ָיצה (תורת כהנים שם יא): ִמ ְלּ בד ְו ֶשׁל ִמ ִלּוּאים (לעיל ח, יז), ְו ָכוּלּן  על ִפּי ה ִדּבּוּר: (יב) ו יּ ְמ ִצאוּ. ְלשׁוֹן ָהוֹשׁ ָטה ֹע לת הבֹּ ֶקר. ָכּל ֵא ֶלּה ָע ָשׂה א חר עוֹלת ה ָתּ ִמיד: (יט) ְו ה ְמ כ ֶסּה. ֵח ֶלב ְוה ְז ָמָנה: (טו) ו ְי ח ְטּ ֵאהוּ. ָע ָשׂהוּ ְכּ ִמ ְשׁ ָפּט ח ָטּאת: ָכּ ִראשׁוֹן. ָכּ ֵעֶגל ֶשׁלּוֹ: ה ְמכ ֶסּה ֶאת ה ֶקּ ֶרב: (כ) ו ָיּ ִשׂימוּ ֶאת ה ֲח ָל ִבים על ֶה ָחזוֹת. ְלאחר (טז) ו יּ ֲע ֶשׂ ָה כּ ִמּ ְשׁ ָפּט. ה ְמ ָפוֹרשׁ ְבּעוֹלת ְנ ָד ָבה ְבּוִיּ ְק ָרא (לעיל פרק א; ה ְתּ ָנוּפה ְנ ָתָנן ֹכּ ֵהן ה ֵמִּניף ְל ֹכ ֵהן א ֵחר ְלה ְק ִט ָירם, ִנ ְמְצאוּ ָה ֶע ְל ִיוֹנים ְלמ ָטּה:

ויּ ְק ֵרב ֶאת ה ֹע לה ויּ ֲע ֶשׂה כּ ִמּ ְשׁפּט ִטְרפוֹן ְוא מר: ”ו ֲ א ֵח ֶיכם  כּל ֵבּית ִי ְשׂר ֵאל ִי ְבכּוּ ֶאת ה ְ שֵּׂר פה“ (להלן י, ו), He brought near the — .16 ו ֲ הלֹא ְדּבִרים קל  ו ֶחוֹמר: וּמה נּ דב ו ֲ א ִביהוּא ֶשׁלֹּא  עשׂוּ ֶא לּא ִמ ְצ וה א חת, .olah and performed its service according to the law ִדּ ְכ ִתיב ”ו יּ ְ קִרבוּ ְבּ ֵני א ֲ הרֹן ֶאת ה דּם ֵא ליו“, כּ ְך, בּ ניו ֶשׁל ר ִ בּי ִי ְשׁמ ֵעאל ע ל א חת כּ מּה ְוכ מּה (מועד קטן כח:): Deserving Semichah Soon after the death of a son, R’ Yishmael suffered the Before Aharon and his sons served as Kohanim for the loss of another son. His teachers (R’ Tarfon and other first time, there was a seven-day miluim (inauguration) cer- Sages) came to console him a second time for the loss of emony. The eighth day was the final day of the dedication son. R’ Yishmael felt bad that his teachers were troubled of the Mishkan and the installation of Aharon and his sons, to come to him twice. This is how the first of the Sages, when the offerings discussed in our parashah were brought. R’ Tarfon, consoled R’ Yishmael. ויּ ְק ֵרב ֶאת ה ֹע לה ויּ ֲע ֶשׂה כּ ִמּ ְשׁ פּט. ְכּ ִמ ְשׁ פּט עוֹלת ְנד בה, ִל ֵמּד על עוֹל ת In our pasuk, Nadav and Avihu performed the  חוֹבה ֶשׁ ְטּ  עוּנה ְס ִמיכה (ביצה כ., מנחות צג:): ,of carrying the blood from one of the offerings to Aharon who then applied it to the Mizbe’ach (). When they Our pasuk says that Aharon was obligated to bring the This .(כּ ִ מּ ְשׁפּט) died later that day, Hashem said that the entire nation olah (burnt offering) according to the law should mourn for them.2 means that he offered this mandatory olah in the way a R’ Tarfon continued: If Nadav and Avihu deserved such voluntary olah is to be offered. honor for doing this one mitzvah before they died, cer- Since a voluntary olah requires semichah (leaning on tainly your sons, who had done many mitzvos, deserve the the offering),4 we learn from our pasuk that a mandatory same honor (Moed Katan 28b).3 olah also requires semichah (Beitzah 20a; Menachos 93b).

2. Below, 10:6. 3. See Schottenstein Edition, note 36. 4. See above, 1:4.

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into the blood and placed it upon the horns of the Mizbe’ach, and he poured the [re- maining] blood upon the foundation of the Mizbe’ach. 10 And the fats, and the kidneys, and the diaphragm with the liver of the chatas offering, he caused to go up in smoke on the Mizbe’ach, as HASHEM had commanded Moshe. 11 And the flesh and the hide he burned in fire outside the camp. 12 He slaughtered the olah offering; the sons of Aharon presented the blood to him and he threw it upon the Mizbe’ach, all around. 13 They presented the olah offering to him in its pieces with the head; and he caused it to go up in smoke on the Mizbe’ach. 14 He washed the innards and the feet, and caused them to go up in smoke on the olah offering on the Mizbe’ach. 15 He brought near the offering of the people: He took the chatas offering goat that was for the people, and slaughtered it and performed the chatas offering service, as for the first one. 16 He brought near the olah and performed its service according to the law. 17 He brought near the minchah offering, and he filled his palm from it, and caused it to go up in smoke on the Mizbe’ach; aside from the morning olah offering. 18 He slaughtered the bull and the ram — the people’s feast peace-offering; the sons of Aharon presented the blood to him, and he threw it upon the Mizbe’ach, all around. 19 As for the fats from the bull and from the ram, and the tail, the covering fats, the kidneys, and the diaphragm with the liver, 20 they placed the fats upon the breasts,

He brought near pasuk must be done with the right hand; if done with the — ויּ ְק ֵרב ֶאת ה ִמּ ְנ חה ו ְימ ֵלּא  כפּוֹ ִמ ֶמּנּה .17 left hand, it is invalid (Menachos 9b). the minchah offering, and he filled his palm from it. By No Measure Right or Left? The actual service of most minchah (meal) offerings be- Before Aharon and his sons served as Kohanim for the gins with kemitzah, which the performs by scoop- first time, there was a seven-day miluim (inauguration) ing out a kometz (three fingers-full) of the flour with the ceremony. The eighth day was the final day of the dedica- three middle fingers of his right hand. ויּ ְק ֵרב ֶאת ה ִמּ ְנ חה ו ְימ ֵלּא  כפּוֹ ִמ ֶמּ נּה. א מר רב:  כּל  מקוֹם ֶשׁ ֶה ֱח ִזיר ְלך tion of the Mishkan and the installation of Aharon and his ה כּתוּב בּ  תּוֹרה ִמ ְנ חה ֵאינוֹ ֶא לּא ְלע ֵ כּב. . . ֶשׁלֹּא י ֲ ע ֶשׂה ִמ דּה ל ֶקּוֹמץ. ר ב sons, when the offerings discussed in our parashah were ס בר: הא נ ִ מּי תּנא ֵבּיהּ ְק רא ִדּ ְכ ִתיב ”ו יּ ְ קֵרב ֶאת ה ִ מּ ְנ חה ו ְ ימ ֵ לּא כפּוֹ .brought ִמ ֶמּ נּה“ (מנחות יט:): The actual service of most minchah (meal) offerings begins with kemitzah, which the Kohen performs by scooping out a kometz (three fingers-full) of the flour with We have a rule that whenever the Torah repeats a law his three middle fingers. regarding sacrificial offerings, it means that this is an es- .sential requirement ויּ ְק ֵרב ֶאת ה ִמּ ְנ חה ו ְימ ֵלּא  כפּוֹ ִמ ֶמּ נּה. ק מץ ִבּ ְשׂמֹאל, ְמ נא ה ֵני ִמ ֵילּי? אמ ר According to one opinion, our pasuk is an example of ר ִ בּי ֵז ירא: ְדּא מר ְק רא ”ו יּ ְ קֵרב ֶאת ה ִ מּ ְנ חה ו ְ ימ ֵ לּא כפּוֹ ִמ ֶמּ נּה“, כּף ֶזה ֵא ִיני this rule. When it describes Aharon taking the kometz of ֵיוֹד ע מהוּ. ְכּ ֶשׁהוּא ֵאוֹמר (להלן יד, טו) ְ”ול קח ה ֹ כּ ֵהן ִמלֹּג ה שּׁ ֶמן ְוי צק ע ל the minchah, it says, he filled his palm from it, meaning כּף ה ֹ כּ ֵהן ה ְ שּׂ מ ִאלית“  כּאן ְשׂ מ ִאלית,  הא  כּל  מקוֹם ֶשׁ ֶנּ ֱא מר כּף ֵאינוֹ ֶאלּא 6 that he used his hand, not a utensil. Another pasuk also י ִמין (מנחות ט:): says that Aharon should separate from the minchah with Our pasuk describes Aharon taking the kometz of flour “his kometz,” meaning with his hand.7 From this repetition from the minchah “in his palm,” but it does not say wheth- we learn that the Kohen may not make a tool that holds er he used his right hand or his left. the same amount of flour as his hand and use it for the act We can learn from another pasuk that he used his right of kemitzah (Menachos 19b). hand. That pasuk says,5 The Kohen shall take from the log They placed the fats — ויּ ִשׂימוּ ֶאת ה ֲחל ִבים  על ֶה חזוֹת .of oil, and he shall pour it upon the Kohen’s “left palm.” 20 Since there the Torah had to specify that the oil is placed upon the breasts. on the left palm, it implies that we would otherwise have assumed that it should be placed on the right palm. Above or Below? ויּ ִשׂימוּ ֶאת ה ֲחל ִבים  על ֶה חזוֹת. ֵכּ יצד ֶעוֹשׂה? ֵמ ִנ יח ֵא ִימוּרין על ִפּיסּ ת We learn from this that the kemitzah mentioned in our

5. Below, 14:15, see the discussion there, “The Other Palm.” 6. Above, 6:5. See discussion there, “Only by Hand.” 7. The word kometz in this pasuk refers to the Kohen’s hand that takes the kometz of flour from the minchah.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 222 / ספר ויקרא פרשת שמיני ט / כא־כג

ַו ַיּ ְק5 טר ה ֲחלH בים ה ִמּ ְזבּ 3חה: כא ְו. את הIח ֗ זוֹת ְו ֵאת֙ ֣שׁוֹק ַהיּ ִ ֔ מין ְוא ֵ סּק תְּ רבּ יּא ְלמ ְ ד ְבּ חא: כא ְוית ֶח ְדו תא ְו ית  שׁוֹקא ְדי ִ מּ ינא ֲאֵרם א ֲ הרֹן ֵהe ניף א ֲה֛רֹן ְתּ ; נוּפה ִל ְפ. ני ֑יהוה כּ ֲאU שׁר ִצוּJה מIֹ שׁה: כב ַו ִיּ ֨שּׂא ֲאר מא ֳק דם ְיי ְכּ מא ִדי פ ִ קּיד מֹ ֶשׁה: כב ו ֲ אֵרם א ֲ הרֹן ית ְי ִדוֹהי ע ל ע מּא א ֲה֧רֹן ֶא ָת־י) דיו [ידו כ'] ֶאל־ה; עם ַו ְיבGְרM כם ַו ֵ֗יֶּרד מ 3ֲע ֧שֹׂת הח) טּאת וּבֵר ִכנּוּן ְוּנח ת ִמ ְלּ ֶמ ְעבּ ד ח טּאתא ְוה Gֹע;לה ְוה ְשּׁלB מים: כג ַויּ ֨ בֹא מֹ_ שׁה ְוא ֲהרֹן֙ ֶא ֣ ֹל־א ֶהל ֵ֔מוֹעד ו ֲ על תא ְו ִנ ְכ סת ְקוּדשׁ יּא: כג ְו על מֹ ֶשׁה ְוא ֲ הרֹן ְלמ ְ שׁ כּן ִז ְמ נא ְוּנ פקוּ וּבִריכוּ ית ַויּ ְ.צ ֔אוּ ַו ְיבGְר ֖כוּ ֶאת־ה ע ם ַו ֵיּJ רא ְכ ֽב ֖וֹד־יהוה ֶא ל־כּל־הG עם: ע מּא ְו ִא ְת ְגּ ֵלי ְיק רא דיי ְלכל ע מּא:

רש“י (כב) ו ְי ָב ְר ֵכם. ִבּ ְר כּת ֹכּ ֲהִנים: ְ”י ָב ֶר ְכ ָך, ָי ֵאר, ִי ָשּׂא“ (תורת כהנים שם ל): ו ֵיּ ֶרד. ִמָיּד ִנ ְכנס מֹ ֶשׁה ִעמּוֹ ִוּב ְקּשׁוּ ר ֲח ִמים ְוָי ְר ָדה ְשׁ ִכ ָינה ְלִי ְשׂ ָר ֵאל (שם יט): ו ֵיּ ְצאוּ ֵמ על ה ִמּ ְז ֵבּ ַח: (כג) ו ָיּבֹא מֹ ֶשׁה ְו א ֲהרֹן וגו‘. ָל ָמּה ִנ ְכְנסוּ, ָמָצ ִאתי ְבּ ָפ ָרשׁת ו ְי ָב ְרכוּ ֶאת ָה ָעם. ָא ְמרוּ: ִ”ו ִיהי ֹנ עם ה‘ ֱאלֹ ֵהינוּ ָע ֵלינוּ (תהלים צ, יז), ְי ִהי ִמ ִלּוּאים ְבּ ָברְי ָיתא  ה ֶנּוֹס ֶפת  על  תּוֹרת ֹכּ ֲהִנים ֶשׁ ָלּנוּ, ָל ָמּה ִנ ְכ נס מֹ ֶשׁה ִעם א ֲהרֹן, ָרצוֹן ֶשׁ ִתּ ְשׁ ֶרה ְשׁ ִכ ָינה ְבּמ ֲע ֵשׂה ְי ֵד ֶיכם“ (תורת כהנים שם טו, ועי‘ רש“י שבועות טו:). ְלל ְמּדוֹ  על מ ֲע ֵשׂה ה ְקּטֹ ֶרת. אוֹ לֹא ִנ ְכנס ֶא ָלּא ְל ָד ָבר א ֵחר, ֲה ֵר ִיני ָדן, ְי ִר ָידה ְל ִפי ֶשׁ ָכּל ִשׁ ְב עת ְי ֵמי ה ִמּ ִלוּאים ֶשׁ ֶה ֱע ִמידוֹ מֹ ֶשׁה ל ִמּ ְשׁ ָכּן ְו ִשׁ ֵמּשׁ בּוֹ ֵוּפ ְרקוֹ ְבּ ָכל ִוּב ָיאה ְטעוּנוֹת ְב ָר ָכה,  מה ְיּ ִר ָידה ֵמ ֵעין ֲע ָבוֹדה,  אף ִבּ ָיאה ֵמ ֵעין ֲע ָבוֹדה. ָהא יוֹם לֹא ָשׁ ְר ָתה בּוֹ ְשׁ ִכ ָינה, ְו ָהיוּ ִי ְשׂ ָר ֵאל ִנ ְכ ָל ִמים ְו ְאוֹמ ִרים ְלמֹ ֶשׁה: מֹ ֶשׁה ר ֵבּינוּ, ָלמ ְד ָתּ, ָל ָמּה ִנ ְכ נס מֹ ֶשׁה ִעם א ֲהרֹן ְלל ְמּדוֹ  על מ ֲע ֵשׂה ה ְקּטֹ ֶרת (שם). ָד ָבר א ֵחר, ָכּל  ה  טּוֹרח ֶשׁ ָטּר ְחנוּ ֶשׁ ִתּ ְשׁ ֶרה ְשׁ ִכ ָינה ֵבּ ֵינינוּ ְוֵנ דע ֶשׁ ִנּ ְתכּ ֶפּר ָלנוּ ֲעוֹן ָה ֵעֶגל. ְל ָכ ְך ֵכּ ָיון ֶשׁ ָר ָאה א ֲהרֹן ֶשׁ ָקּ ְרבוּ ָכּל ה ָקּ ְר ָבּנוֹת ְונ ֲעשׂוּ ָכּל המּ ֲע ִשׂים ְולֹא ָי ְר ָדה ְשׁ ִכ ָינה ָא מר ֶ”זה ה ָדּ ָבר ֲא ֶשׁר ִצָוּה ה‘ תּ ֲעשׂוּ ְוֵי ָרא ֲא ֵל ֶיכם ְכּבוֹד ה‘ ” (לעיל פסוק ו), ְלִי ְשׂ ָר ֵאל ָהָיה ִמְצט ֵער, ְו ָא מר: ֵיוֹדע ֲאִני ֶשׁ ָכּ עס הקב‘‘ה ָע לי ִוּב ְשׁ ִב ִילי לֹא ָי ְר ָדה א ֲהרֹן ָא ִחי ְכּ דאי ְו ָחשׁוּב ִמ ֶמּ ִנּי, ֶשׁ על ְי ֵדי ָק ְר ְבּ ָנוֹתיו ו ֲע ָבוֹדתוֹ ִתּ ְשׁ ֶרה ְשׁ ִכ ָינה ָבּ ֶכם, ְשׁ ִכ ָינה ְלִי ְשׂ ָר ֵאל. ָא מר לוֹ ְלמֹ ֶשׁה: מֹ ֶשׁה ָא ִחי, ָכּ ְך ָע ִשׂ ָית ִלּי ֶשׁ ִנּ ְכנ ְס ִתּי ְוִנ ְתבּיּ ְשׁ ִתּי, ְו ֵת ְדעוּ ֶשׁה ָמּקוֹם ָבּ חר בּוֹ:

they are supposed to raise their hands to shoulder height.10 ה יּד ְוח ֶזה ְושׁוֹק ֲע ֵל ֶיהן. . . ְוה ְכ ִתיב ”ו יּ ִשׂימוּ ֶאת ה ֲ חל ִבים על ֶה חזוֹת“, ההוּא ,However, when giving the blessing in the Beis HaMikdash ְדּי ִהיב ֵליהּ ְל ֹכ ֵהן א ֲ חִר ינא ְוא ִזיל וּמ ְ ק טר ֵליהּ (מנחות סב.): Our pasuk says that they placed the fats of the offerings the Kohanim pronounced the Ineffable Name of Hashem on top of the breasts. But another pasuk8 says that the kor- and the Shechinah (Divine Presence) rested above their ban (offering) is waved with the breast on top of the fats! fingers. They therefore respectfully raised their hands The two pesukim are talking about different points in the above their heads. ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם. ר ִ בּי ְי  הוּדה ֵאוֹמר: אף ֹכּ ֵהן  גּדוֹל avodah (service). When the is waved, the breast מ ְ ג ִבּ יהּ ֶאת י דיו ְלמ ְ ע לה ִמן ה ִ צּיץ, ֶשׁ ֶנּ ֱא מר ”וִ יּ שּׂא א ֲ הרֹן ֶאת י דיו ֶאל העם is on top of the fats. But then the Kohen who waved the ו ְ יבְר ֵכם“ (סוטה לח., תמיד לג:): korban gives it to the next Kohen, who burns the fats on the Mizbe’ach, he turns over what he is holding. Our pa- The Kohen Gadol wore the Tzitz (the golden Headplate) suk is discussing this final stage, when the fats are on top that had the Name of Hashem inscribed on it. There is a (Menachos 62a). disagreement whether he raised his hands above his head Aharon raised his during Bircas Kohanim in the Beis HaMikdash, because — ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם .22 hands toward the people and blessed them. perhaps it was not proper for him to raise his hands above the Tzitz. Raise Your Hands According to one opinion, our pasuk means that the Kohen Gadol also raised his hands above his head when ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם. ֹ”כּה ְתבְרכוּ“ (במדבר ו, כג) ִבּ ְנ ִשׂיאוּת blessing the people in the Beis HaMikdash. He understands כּ פּ ִ ים. א תּה ֵאוֹמר ִבּ ְנ ִשׂיאוּת כּ פּ ִ ים אוֹ ֵאינוֹ ֶאלּא ֶשׁלֹּא ִב ְנ ִשׂיאוּת כּ פּ ִ ים? ,our pasuk to be saying that Aharon, the Kohen Gadol ֶנ ֱא מר  כּאן ֹ”כּה ְתבְרכוּ“, ְו ֶנ ֱא מר ְלה לּן ”וִ יּ שּׂא א ֲ הרֹן ֶאת י דו ֶאל העם raised his hands above his head during the eighth day of ו ְ יבְר ֵכם“, מה ְלּה לּן ִבּ ְנ ִשׂיאוּת כּ פּ ִ ים, אף  כּאן ִבּ ְנ ִשׂיאוּת כּ פּ ִ ים (סוטה לח.): 11 12 Our pasuk says that Aharon raised his hands when he the miluim (Sotah 38a; Tamid 33b). ו ֵיּ ֶרד ֵמ ֲעשֹׂת הח טּאת ְוה ֹעלה ְוה ְשּׁל ִמים .blessed the nation Later, the Torah commands Aharon and the Kohanim — Then he descended to say Bircas Kohanim (the ),9 blessing from having performed the chatas, the olah, and the the nation. We learn from our pasuk that the Kohanim are shelamim. to raise their hands to their shoulders during that blessing The Correct Order (Sotah 38a). Before Aharon and his sons served as Kohanim for Hands Above the Head the first time, there was a seven-day miluim (inaugura- When the Kohanim bless the people (Bircas Kohanim), tion) ceremony. The eighth day was the final day of the

8. Below, 10:15. 9. Bamidbar 6:23. 10. See previous discussion. 11. Before Aharon and his sons served as Kohanim for the first time, there was a seven-day miluim (inauguration) ceremony. The eighth day was the final day of the dedication of the Mishkan and the installation of Aharon and his sons, which is the subject of our parashah. 12. See Schottenstein Edition, Tamid note 20.

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and caused the fats to go up in smoke on the Mizbe’ach. 21 Aharon had lifted up the breasts and the right thigh as a tenufah before HASHEM, as Moshe had commanded. 22 Aharon raised his hands toward the people and blessed them; then he descended from having performed the chatas, the olah, and the shelamim. 23 Moshe and Aharon came to the Ohel Moed, and they went out and they blessed the people — and the glory of HASHEM appeared to the entire people! dedication of the Mishkan and the installation of Aharon during the berachah of Retzei, before the chazzan con- and his sons, when the offerings discussed in our parashah cludes this berachah (Sotah 38b).14 were brought. During Each Prayer ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם. ִמנִּ יין ִל ְנ ִשׂיאוּת כּ פּ ִ ים? ֹ”כּה ְתבְרכוּ ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם ו ֵיּ ֶרד ֵמ ֲעשֹׂת הח טּאת ְוה ֹעלה ֶאת ְבּ ֵני ִי ְשׂר ֵאל“ (במדבר ו, כג). עד  כּאן ְבּשׁ ֲ חִרית, ְבּ  מוּסף? ”וִ יּ שּׂא א ֲ הרֹן ְוה ְשּׁל ִמים.  מה  ראוּ לוֹמר ִבְּרכּ ת ֹכּ ֲה ִנים א חר הוֹד אה? ִדּ ְכ ִתיב ”וִ יּשּׂא ֶאת י דיו ֶאל ה עם“. ה ִ מּ ְק רא ה ֶ זּה ְמ  סוֹרס הוּא, ו ֲ הלֹא לֹא צִר ְיך לוֹמר ֶאלּא א ֲ הרֹן ֶאת י דו ֶאל ה עם ו ְ יבְר ֵכם, וֵ יֶּרד ֵמ ֲעשֹׂת ה ח טּאת ְוה ֹע לה ְוה ְ שּׁל ִמים“. ְ ”וֵ יֶּרד ֵמ ֲעשֹׂת ה ח טּאת ְוה ֹעלה ְוה ְ שּׁל ִמים“, ְוא חר כּ ְך ”וִ יּ שּׂא א ֲ הרֹן ֶאת ֵא  ימא ֶקוֹדם ֲע  בוֹדה? לֹא ס ְ ל קא דּ ְ עתּך, ִדּ ְכ ִתיב ”וֵ יֶּרד ֵמ ֲעשֹׂת ה ח טּאת“, י דיו“? ֶאלּא ְמל ֵ מּד ֶשׁ ִבּ ִיר ידתוֹ ְל ִמ ְז ֵבּ ח ה יה ֵנוֹשׂא ֶאת כּ פּיו ְוּמבֵר ְך ֶאת ִמי ְכּ ִתיב ל ֲ עשׂוֹת? ֵ”מ ֲעשׂוֹת“ ְכּ ִתיב (מגילה יח.): העם (ירושלמי תענית ד, א): Our pasuk states that Aharon blessed the nation after offering the chatas (sin offering), the olah (burnt offering), Our pasuk describes how Aharon blessed the nation and the shelamim (peace offering). Even though these of- after having performed the avodah (sacrificial service) on ferings are mentioned in our pasuk after the blessing, it the eighth day of the miluim (inauguration) ceremony. does not say that Aharon descended in order to perform Our pasuk should have said, “He descended from hav- the avodah (service) of these korbanos. It says that he de- ing performed the chatas, the olah, and the shelamim,” and the services. First only afterward, “and Aharon raised his hands toward the ( ֵמ ֲעשֹׂת) scended from having performed he brought all the offerings and he then blessed the nation. people and he blessed them.” This would seem preferable, We learn from this that Bircas Kohanim (the Priestly since Aharon gave the Blessing after he performed the Blessing) in the repetition of the Shemoneh Esrei is said avodah on the Mizbe’ach (Altar).15 after the berachah of Modim, Thanksgiving, which follows The pasuk is written in reverse order to teach that imme- the berachah of Retzei, the blessing about the Temple diately after he completed the miluim offerings, he raised Service13 (Megillah 18a). his hands to bless the nation. This was actually the second time he blessed the na- When to Go Up tion that day, since he had already done so after the daily Before Aharon and his sons served as Kohanim for the morning tamid offering. We learn from this that the Koha- first time, there was a seven-day miluim (inauguration) nim should bless the people after each prayer of the day ceremony. The eighth day was the final day of the dedica- (Yerushalmi Taanis 4:1).16 ויּבֹא מֹ ֶשׁה ְוא ֲהרֹן ֶאל ֹא ֶהל ֵמוֹעד tion of the Mishkan and the installation of Aharon and his sons, when the offerings discussed in our parashah were 23. — Moshe and Aharon brought. came to the Ohel Moed. Only Half ו ִיּ שּׂא א ֲהרֹן ֶאת י דו ֶאל ה עם ו ְיב ְר ֵכם.  כּל ֹכּ ֵהן ֶשׁ ֵאינוֹ ֶעוֹלה בּ ֲ ע  בוֹדה, The tenth-ephah (i.e., the chavitin offering), which שׁוּב ֵאינוֹ ֶעוֹלה, ֶשׁ ֶנּ ֱא מר ”וִ יּ שּׂא א ֲ הרֹן ֶאת י דו ֶאל ה עם ו ְ יבְר ֵכם וֵ יֶּרד is brought by the Kohen Gadol every day, is a minchah ֵמ ֲעשֹׂת ה ח טּאת ְוה ֹע לה ְוה ְ שּׁל ִמים“, מה ְלּה לּן בּ ֲ ע  בוֹדה, אף  כּאן בּ ֲ עבוֹדה meal offering) offered in halves — one-half in the morning) (סוטה לח:): The pasuk says that Aharon descended from bringing and one-half in the afternoon.17 However, on the morning the offerings only after having blessed the people. By con- of the eighth day of the miluim (inauguration) ceremony, necting the two, the Torah implies that his avodah (sacri- when Aharon would have brought the morning half, he did ficial service) was not complete until after he pronounced not yet have the status of Kohen Gadol. This discussion the blessing. deals with the question of whether or not he brought the In our Shemoneh Esrei, the berachah of Retzei deals with morning half of the offering that day. ויּבֹא מֹ ֶשׁה ְוא ֲהרֹן ֶאל ֹא ֶהל ֵמוֹעד. ר ִ בּי  יוֹסה בּר ֲח ִנינה בּ ֵעי: ֲע ִשׂ ִירית the avodah (Temple service). This berachah contains the ְ ה ֵאיפה ֵהיאך קְר בה? ֶח ְצ ייהּ קְר בה אוֹ ְשׁ ֵל ימה קְר בה? ִמן מה ִדּ ְכ ִתיב request that Hashem accept our prayers and restore the ”ו יּבֹא מֹ ֶשׁה ְוא ֲ הרֹן ֶאל ֹא ֶהל ֵמוֹעד“ ְמל ֵ מּד ֶשׁלֹּא  בּא ִעמּוֹ ֶא לּא ְלל ְ מּדוֹ .avodah to the Beis HaMikdash על מ ֲ ע ֵשׂה ה ְ קּ ֶטוֹרת, ֲה דא א ְמ רה ֶח ְצ ייהּ קְר בה. ִאין ֵתּ ימר ְשׁ ֵל  ימה קְר בה, We learn from our pasuk that the Kohanim must go up ִנ ְית ֵני על מ ֲ ע ֵשׂה ְק ֶטוֹרת ְו על ֲע ִשׂ ִירית ה ֵאיפה (ירושלמי יומא א, א): (to the platform for Bircas Kohanim (the Priestly Blessing

13. See for why Bircas Kohanim is not recited immediately after Retzei. 14. See Schottenstein Edition, note 13. 15. See previ- ous discussions. 16. See Schottenstein Edition, 20b notes 9-11. 17. See above, 6:13.

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שלישי כד וkתּ ֵצא ֵאשׁ֙ ִמ ִלּ ְפ. ני ֔יהוה ו ֨ ֹתּאכל֙  על־ה ִמּ ְז ֵ ֔בּח ֶאת־ כד ְוּנפ קת ֶאשּׁ תא ִמן ֳק דם ְיי ו ֲ אכ לת ע ל מ ְ ד ְבּ חא ית ֲעל תא ְוית תְּ רבּ יּא ו ֲ חזא ה Gֹע;לה ְו ֶאת־ה ֲחל8 בים ַויּuְרא כּל־ה ע ם֙ ַו ָיּ ֔רֹנּוּ ַו ִיּ ְפּ ֖לוּ  ע ְל־פּ ֵנ I יהם: כּל ע מּא ְושׁ בּחוּ ְוּנ פלוּ ע ל א ֵ פּיהוֹן: א ְוּנ ִסיבוּ ְב ֵני א ֲ הרֹן נ דב ו ֲ א ִביהוּא ְגּב ר [י] א ַו ִיּ ְק ֣חוּ ְב ֵנ ֠י־א ֲה ֠רֹן ָנ ֨דב ו ֲא ִב ֜יהוּא K אישׁ מ ְחתּ ֗ תוֹ ַו ִיּ ְתּ ֤נוּ ב ֵ הן֙ מ ְ ח ִתּ ֵיתהּ ִו  יהבוּ ְב ֵהן ֶאשּׁ תא ְושִׁ וּיאוּ ֵ ֔אשׁ ַויּo שׂימוּ עU ל יה ְק ֑טֶֹרת ַו ַיּ ְקִ ֜ריבוּ ִל ְפk ני יהוה֙ . אשׁ ָז ֔רה ֲאשׁ=ר ֲעל הּ ְקטֶֹרת ְוקִריבוּ ֳק דם ְיי ֶאשּׁתא ְנוּכֵר  יתא ִדּי  לא פ ִ קּיד י ְתהוֹן: ב ְוּנפק ת ֦לֹא ִצ; וּה ֹאG תם: ב ו5תּ ֵצא w אשׁ ִמ ִלּ ְפ5 ני ֖יהוה ו ֣ ֹתּ  אכל אוֹתם ַויּv מתוּ ֶאשּׁ תא ִמן ֳק דם ְיי ו ֲ אכ לת י ְתהוֹן ִוּמיתוּ ִל ְפ5 ני ֽיהוה: ג ַו ֨יֹּ ֶאמר מֹ ֶ֜שׁה ֶאל־א ֲה ֗רֹן הוּא֩ ֲא ֶשׁ ִר־דּ ֶ ֨בּר ֤יהוה | ֳק דם ְיי: ג ו ֲ א מר מֹ ֶשׁה ְלא ֲ הרֹן הוּא ִדי מ ִ לּיל ְיי ְל ֵמ ימר ְבּקִר יבי ִא ְתק דּשׁ ְוע ל ֵלאמֹר֙ ִבּ ְקרYֹ בי ֶא ָקּ ֵ ֔דשׁ ְו ע ְל־פּ5 ני כל־ה; עם ֶאכּM בד ַו ִיּ ֖דֹּם א ֲהֽרֹן: א ֵ פּי כל ע מּא ִא ְתי קּר ְוּשׁ ִתיק א ֲ הרֹן:

רש“י (כד) ו ָיּרֹנוּ. ְכּת ְרגּוּמוֹ: (ב) ו ֵתּ ֵצא ֵאשׁ. ר ִבּי ֱא ִל ֶיע ֶזר ֵאוֹמר: לֹא ֵמתוּ ְבֵּני ִבּ ְמ ָיוּדּ ָעיו ֶשׁל ָמקוֹם, ְו ָהִי ִיתי ָסבוּר אוֹ ִבי אוֹ ָב ְך, ע ְכ ָשׁיו ֶרוֹאה ֲאִני ֶשׁ ֵהם א ֲהרֹן ֶא ָלּא  על ְי ֵדי ֶשׁהוֹרוּ ֲה ָל ָכה ִבּ ְפֵני מֹ ֶשׁה ר ָבּן (תורת כהנים שם לב; עירובין ְגּ ִדוֹלים ִמ ֶמּ ִנּי ִוּמ ֶמּ ָךּ (תורת כהנים שם לו; ויקרא רבה יב, ב; זבחים קטו:): ו ִיּדֹּם סג.). ר ִבּי ִי ְשׁ ָמ ֵעאל ֵאוֹמר: ְשׁ ֵתוּיי יִין ִנ ְכְנסוּ ל ִמּ ְק ָדּשׁ. ֵ[תּדע, ֶשׁאחר ִמ ָית ָתן א ֲהרֹן. ִק ֵבּל ָשׂ ָכר  על ְשׁ ִת ָיקתוֹ (שם).  וּמה ָשּׂ ָכר ִק ֵבּל, ֶשִׁנ ְתיּ ֵיחד ִעמּוֹ ה ִדּבּוּר, ִה ְז ִהיר  ה ָנּוֹת ִרים ֶשׁלֹּא ִי ָכְּנסוּ ְשׁ ֵתוּיי יִין ל ִמּ ְק ָדּשׁ.] ָמ ָשׁל ְל ֶמ ֶל ְך ֶשׁ ָהָיה לוֹ ֶבן בִּית ֶשׁ ֶנּ ֶא ְמ ָרה לוֹ ְל בדּוֹ ָפּ ָר שׁת ְשׁ ֵתוּיי ָיִין (ויקרא רבה שם): ִבּ ְקרֹ בי. ִבּ ְב ִח ָירי: ְו על וכו‘, ִכּ ְד ִא ָיתא ְבּוִיּ ְק ָרא ר ָבּה (יב, א): (ג) הוּא ֲא ֶשׁר ִדּ ֶבּר וגו‘. ֵה ָיכן ִדּ ֵבּר, ְפּ ֵני ָכל ָה ָעם ֶא ָכּ ֵבד. ְכּ ֶשׁהקב‘‘ה ֶעוֹשׂה ִדּין בּצּ ִד ִיקים, ִמ ְתָי ֵירא ִוּמ ְתע ֶלּה ְ”ו ֹנע ְד ִתּי ָשׁ ָמּה ִל ְבֵני ִי ְשׂ ָר ֵאל ְוִנ ְק דּשׁ ִבּ ְכבֹ ִדי“ (שמות כט, מג),  אל ִתּ ְק ֵרי ִ”בּ ְכבֹ ִדי“ ִוּמ ְתק ֵלּס (זבחים קטו:), ִאם ֵכּן ָבּ ֵאלּוּ ָכּל ֶשׁ ֵכּן ָבּ ְר ָשׁ ִעים. ְו ֵכן הוּא ֵאוֹמר ָ”נוֹרא ֶא ָלּא ִבּ ְמ ָכוּבּ די. ָא מר לוֹ מֹ ֶשׁה ְלא ֲהרֹן: א ֲהרֹן ָא ִחי, ֵיוֹדע ָהִי ִיתי ֶשִׁיּ ְתק ֵדּשׁ הבִּית ֱאלֹ ִהים ִמ ִמּ ְק ָדּ ֶשׁ ָיך“ (תהלים סח, לו),  אל ִתּ ְק ֵרי ִ”מ ִמּ ְק ָדּ ֶשׁ ָיך“ ֶא ָלּא ִ”מ ְמּ ָקוּדּ ֶשׁ ָיך“:

Our pasuk says that Moshe and Aharon entered the Ohel the morning chavitin, Moshe would have taught him about Moed (Tent of Meeting) and exited, but it does not say why the chavitin together with the ketores. But if Aharon was they went in. not required to bring the chavitin until the afternoon, Moshe Since the “descent” in the previous pasuk took place would not have instructed him about the chavitin until then. after Aharon performed the miluim avodah (service), we Since we find that Moshe taught Aharon only about the can assume that the “entry” in our pasuk is also talking ketores now, but we do not read that he taught him about about an avodah — burning the ketores (incense offering). the chavitin, we see that Aharon did not bring the half- Now, the morning half of the chavitin is brought soon chavitin that morning, but brought the entire offering that after the morning ketores. Therefore, if Aharon had to offer afternoon (Yerushalmi Yoma 1:1).18

10. It consumed them, and There is a disagreement about what form the death of — ו ֹתּ  אכל  אוֹתם ויּ ֻמתוּ ִל ְפ ֵני ה‘ .2 they died before Hashem. Nadav and Avihu took. Our pasuk says that a fire consumed them, and they How They Died Matters died. If fire consumed them, they obviously died, and the Before Aharon and his sons served as Kohanim for the word them seems to limit what the fire burned. first time, there was a seven-day miluim (inauguration) cer- All agree that two shafts of fire came from the Kodesh emony. The eighth day was the final day of the dedication of HaKodashim () of the Mishkan and divided the Mishkan and the installation of Aharon and his sons. On into four. Two entered Nadav’s nostrils, and the other two this day, Nadav and Avihu, two of Aharon’s sons, performed entered Avihu’s nostrils. an unauthorized service in the Mishkan and died. According to one opinion, the fire burned “them,” only their souls, not their bodies, and “they died” tells us that ויּ ֻמתוּ ִל ְפ ֵני ה‘. ִמ ְצו ת ה ִ נּ ְשׂר ִפין. . . וּמ ְ ד ִליק ֶאת ה ְ פּ ִתילה ְו ְזוֹר קהּ ְל ְתוֹך they died in a similar way to an ordinary death. Just as ִפּיו. . . מאי ְפּ ִת  ילה? א מר רב מ ְ ת נה: ְפּ ִתילה ֶשׁל ֲא בר. ְמנא  לן?. . . ר ִ בּי death usually involves the soul leaving the body, but the ֶא ְלע זר א מר: א ְ ת יא ְשֵׂר  יפה ְשֵׂר  יפה ִמ ְבּ ֵני א ֲ הרֹן, מה ְלּה לּן ְשֵׂר יפת ְנשׁמה ;body remaining intact, that is what happened to them ְוגוּף ק יּים, אף  כּאן ְשֵׂר יפת ְנשׁ מה ְוגוּף ק יּים. . . ִדּ ְכ ִתיב ”ו יּ ֻמתוּ ִל ְפ ֵני ה‘ ” .their bodies remained intact ְכּ ֵעין ִמ  יתה, ְו ִאיד ְך, ההוּא ְשֵׂריפה מ מּשׁ ֲה ואי. וּמאי ִדּ ְכ ִתיב ”ו יּ ֻמתוּ“, Another opinion holds that their bodies were also burned ְדּא ְ ת ִחיל ְבּהוּ ִמגּ וּ ֵאי ְכּ ֵעין ִמ  יתה. ְדּת ְ נ יא: א בּא ֵיוֹסי ֶבּן ְדּוֹס תּאי ֵאוֹמר: by the fire. When our pasuk says that “they died,” it means ְשׁ ֵני ִחוּטין ֶשׁל ֵאשׁ י ְצאוּ ִמ ֵבּית ֶקוֹדשׁ ה ֳ קּד ִשׁים ְו ֶנ ְח ְלקוּ ְלאְ ר בּע ְו ִנ ְכ ְנסוּ ,that the burning began internally, similar to a normal death ְשׁנִ ים ְבּ ְחוֹטמוֹ ֶשׁל ֶזה ְוּשׁנִ ים ְבּ ְחוֹטמוֹ ֶשׁל ֶזה ְוּשׂ רפוּם. ְוה ְכ ִתיב ”ו ֹ תּאכ ל but the fire then spread outward to burn their bodies. That  אוֹתם“?  ”אוֹתם“ ְולֹא ִבּ ְג ֵד ֶיהם (סנהדרין נב.):

18. See Schottenstein Edition, 3b note 8.

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24 A fire went forth from before HASHEM and consumed upon the Mizbe’ach the olah offering and the fats; the people saw and sang glad song and fell upon their faces. 10 1 The sons of Aharon, Nadav and Avihu, each took his fire pan, they put fire in them The death of and placed ketores upon it; and they brought before HASHEM an alien fire that He had Nadav and not commanded them. 2 A fire came forth from before HASHEM and it consumed them, Avihu and they died before HASHEM. 3 Moshe said to Aharon: Of this did HASHEM speak, saying: ‘‘I will be sanctified through those who are nearest Me, thus I will be honored before the entire people’’; and Aharon was silent. the fire consumed “them” means only they — body and to Hashem not to cross the boundary and enter an area soul — were burned, but not their clothing. forbidden to them, or they will die. Nadav and Avihu’s sin According to the first opinion, our pasuk teaches how also involved entering the Mishkan when they were not the capital punishment of burning (sereifah) is performed. allowed to do so. Moshe now told Aharon that the deaths The pasuk describes this punishment with the words,19 [the of his sons upon going into the holy area was, in a sense, a person] shall be consumed in fire (tisareif). In connection fulfillment of Hashem’s warning at Mount Sinai. with the deaths of Nadav and Avihu, the pasuk says,20 Another opinion holds that Moshe was referring to what They shall bewail the burning (hasereifah). Hashem said during His command to build the Mishkan,23 The similar words (tisareif, hasereifah) form a gezeirah And I shall set my meeting there with the Children of Israel, ,( ִבּ ְכ ִבוֹדי) shavah21 to teach that the punishment is done by pouring and it (the Mishkan) shall be sanctified bichvo’di hot lead down the condemned person’s throat. In this way through My honor. The simple meaning of the pasuk is that his body will remain intact, like the bodies of Nadav and the Mishkan would be sanctified by the Shechinah (Divine Avihu (Sanhedrin 52a). Presence) resting there. But the word bichvo’di, through My honor, can also be vowelized to read b’mechubadai Of this did Hashem — הוּא ֲא ֶשׁר ִדּ ֶבּר ה‘ ֵלאמֹר ִבּ ְקרֹ בי ֶאקּ ֵדשׁ .3 ,through My honored ones. Understood this way ,( ִבּ ְמכוּבּ דיי) speak, saying: ‘‘I will be sanctified through those who Hashem was saying that He would publicize the holiness of are nearest Me.” the Mishkan (i.e., “sanctify it”) on the day that He would rest A Predicted Outcome his Presence there by taking the lives of His “honored ones.” Before Aharon and his sons served as Kohanim for the Moshe did not know who the “honored ones” would first time, there was a seven-day miluim (inauguration) cer- be. When Nadav and Avihu died, Moshe told Aharon that emony. The eighth day was the final day of the dedication of through their deaths, Hashem’s Name became sanctified. the Mishkan and the installation of Aharon and his sons. On When Aharon heard how important his children had been, this day, Nadav and Avihu, two of Aharon’s sons, performed he remained silent and received reward for his silence (Ze- 24 an unauthorized service in the Mishkan and died. vachim 115b). .And Aharon was silent — ו ִיּדֹּם א ֲהרֹן הוּא ֲא ֶשׁר ִדּ ֶבּר ה‘ ֵלאמֹר ִבּ ְקרֹ בי ֶאקּ ֵדשׁ. ְ”ו גם ה ֹ כּ ֲה ִנים ה ִ נּגּ ִשׁים ֶאל ה‘ ִי ְתק דּשׁוּ“ (שמות יט, כב). . . ר ִ בּי ֵאוֹמר: זוּ ְפִּרישׁוּת נ דב ו ֲ א ִביהוּא. . . ה ְ יינוּ Silence Is Comfort ִדּ ְכ ִתיב ”הוּא ֲא ֶשׁר ִדּ ֶבּר ה‘ ֵלאמֹר ִבּ ְקרֹ בי ֶאקּ ֵדשׁ“ (זבחים קטו:): ו ִיּדֹּם א ֲהרֹן. ְכּ ֶשׁ ֵמּת ְבּנוֹ ֶשׁל ר בּן יוֹח נן ֶבּן ז כּאי ִנ ְכ ְנסוּ תּ ְ ל ִמ ידיו ְלנ ֲ חמוֹ. . . הוּא ֲא ֶשׁר ִדּ ֶבּר ה‘ ֵלאמֹר ִבּ ְקרֹ בי ֶאקּ ֵדשׁ. ְ”ו ֹנע ְ ד ִתּי שׁ מּה ִל ְב ֵני ִי ְשׂר ֵאל   ִנ ְכ נס ר ִ בּי ֵיוֹסי ְוי שׁב ְלפ ניו, א מר לוֹ: ר ִ בּי, ְר ְצוֹנך אוֹמר דּ בר ֶא חד ְלפ ֶניך. ְו ִנ ְק דּשׁ ִבּ ְכבֹ ִדי“ (שמות כט, מג) אל ִתּ ְקֵּרי ִ”בּ ְכ ִבוֹדי“ ֶא לּא ִבּ ְמכוּבּ דיי, דּבר א מר לוֹ: ֱאמוֹר. א מר לוֹ: א ֲ הרֹן  היוּ לוֹ ְשׁ ֵני ב ִנים ְגּ ִדוֹלים ֵוּמתוּ ְשׁ ֵנ ֶיהם ְבּיוֹם ֶזה א מר ה קּדוֹשׁ  בּ ְרוּך הוּא ְלמֹ ֶשׁה, ְולֹא ְי דעוֹ עד ֶשׁ ֵמּתוּ ְבּ ֵני א ֲ הרֹן, ֵכּיון ֶא חד ְו ִק ֵבּל ֲע ֵל ֶיהם תּ ְ נ ִחוּמין, ֶשׁ ֶנּ ֱא מר ”וִ יּדֹּם א ֲ הרֹן“, ֵאין ְשׁ ִת יקה ֶאלּא ֶשׁ ֵמּתוּ ְבּ ֵני א ֲ הרֹן א מר לוֹ: א ֲ הרֹן א ִחי לֹא ֵמתוּ בּ ֶנ יך ֶא לּא ְלה ְ ק ִדּישׁ ְשׁמוֹ תּ ְ נ ִחוּמין, ְו אף א תּה ק ֵ בּל תּ ְ נ ִחוּמין (אבות דרבי נתן יד, ו): ֶשׁל ה קּדוֹשׁ  בּ ְרוּך הוּא, ֵכּיון ֶשׁיּ דע א ֲ הרֹן ֶשׁבּ ניו ְי ֵדוּעי  מקוֹם ֵהן שׁת ק When R’ Yochanan ben Zakkai’s son died, his students ְו ִק ֵבּל שׂ כר, ֶשׁ ֶנּ ֱא מר ”וִ יּדֹּם א ֲ הרֹן“ (זבחים קטו:): Moshe told Aharon that Hashem had said earlier that He attempted to comfort him. One of them quoted our pa- would be sanctified through those who are nearest [Him]. suk, saying that Aharon’s silence means that he had been There is a disagreement about what this means. comforted. According to one opinion, it refers to the warning de- If Aharon was comforted even though he lost two great livered at Mount Sinai22 to the Kohanim who came close sons on the same day, R’ Yochanan ben Zakkai should also

19. Below, 21:9. 20. Below, 10:6. 21. One of the rules used in the Oral Law to understand the Torah’s intent is gezeirah shavah: Where similar words (or sometimes words with similar meanings) appear in different places, the reference links the pesukim so that they shed light on one another. A gezeirah shavah must be based on a tradition handed down from Sinai. 22. Shemos 19:22. 23. Ibid. 29:43. 24. See Schottenstein Edition, notes 26-27.

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ד ַו ִיּ ְק רא מֹ ֶ֗שׁה ֶא B ל־מישׁ ֵ אל֙ ְוP אל ֶא ְלצ ֔ פן ְבּ5 ני ֻע ִזּ  יאל ֣דֹּד א ֲה֑רֹן ד ְוּק רא מֹ ֶשׁה ְל ִמישׁ ֵאל ְוּל ֶא ְלצ פן ְבּ ֵני ֻע ִזּ ֵיאל אח ֲא ִבוּהי ְדא ֲ הרֹן ו ֲ א מר ְלהוֹן ַו ֣יֹּ ֶאמר ֲא ֵל ֶ֗הם * ִ֠קְר ֞בוּ ְשׂ ֤אוּ ֶא ֲת־א ֵח ֶיכם֙ ֵמ. את ְפּ3 נ ַי־ה ֔קֹּ ֶדשׁ ְקִריבוּ טוּלוּ ית ֲא ֵחיכוֹן ִמן ֳק דם א ֵ פּי ֶא ִל־מ ֖חוּץ למּ ֲחI נה: ה ַו ִיּ ְקְר ֗בוּ ַו ִיּשּׂ ֻ אם֙ ְבּ ֻכ ֳתּ ֹנ ֔תם ֶא ִל־מ ֖חוּץ ְקוּד שׁא ְל ִמבּ רא ְלמ ְ שִׁר  יתא: ה ְוּקִריבוּ ְוּנט ֻלנּוּן ְבּ ִכ ֻתּ ֵניהוֹן ְל ִמבּ רא ְלמ ְ שִׁריתא למּ ֲח נה כּ ֲאU שׁר ִדּl בּר מIֹ שׁה: ו ַו ֣יֹּ ֶאמר מPֹ שׁה ֶאל־א ֲה ֡רֹן ְוּל ֶא ְלע ָ זר֩ ְכּמא ִדי מ ִ לּיל מֹ ֶשׁה: ו ו ֲ אמ ר מֹ ֶשׁה ְלא ֲ הרֹן ְוּל ֶא ְלעזר ְוּל ִאיתמר ְבּ ִנוֹהי ְוּלB אית ֨ מר | בּ ֜ ניו G ר ֵאשׁ l יכם  א ִל־תּ ְפ רעוּ | ִוּב ְג ֵד _ יכם ֽלֹ ִא־ת ְפ ֨רֹמוּ֙ ֵר ֵישׁיכוֹן לא ְת רבּוּן ֵפּ רוּע ְוּל ֵבוּשׁיכוֹן ְו ֣לֹא ת ֻ ֔ מתוּ ְו> על כּל־ה Gֵע; דה ִי ְק ֑צֹף ו ֲא ֵח ֶיכם֙ כּ . ל־בּית ִי ְשׂר ֵ ֔ אל לא ְתב ְ זּעוּן ְולא ְתמוּתוּן ְוע ל כּל ְכּ ִנ ְשׁ תּא ְי ֵהא ְרוּגזא ו ֲ א ֵחיכוֹן  כּל ֵבּית ִי ְבכּוּ֙ ֶאת־ה ְשֵּׂר ֔פה ֲאU שׁר ָשׂ> רף ֽיהוה: ז ִוּמ ֶ֩פּתח֩ ֹ֨א ֶהל ֵ֜מוֹעד ִי ְשׂר ֵאל ִי ְבכּוּן ית ְי ֵק ְד תּא ִדּי ִאוֹקיד ֤לֹא ת 3ְצאוּ֙ ֶפּן־תּ ֻ ֔ מתוּ ִכּי־שׁ ֶ`מן ִמ ְשׁ> חת ֖יהוה ֲע ֵל יכם ַויּ ֲע ֖שׂוּ ְיי: ז ִוּמ ְתּ רע מ ְ שׁכּ ן ִז ְמנא לא ִת ְפּקוּן ִדּ ְילמא ְתמוּתוּן ֲאֵרי ְמשׁ ח ְרבוּתא ִכּ ְד> בר מIֹ שׁה: פ דיי ֲע ֵליכוֹן ו ֲ ע בדוּ ְכּ ִפ ְתגּ מא ְדמֹ ֶשׁה:

* הקורא יטעים הגרשים קודם התלישא

רש“י (ד) דֹּד א ֲהרֹן. ֻע ִזּ ֵיאל ֲא ִחי ע ְמ ָרם ָהָיה, ֶשׁ ֶנּ ֱא מר ְ”וּבֵני ְק ָהת וגו‘ ” (שמות ו, ִנ ְכְנסוּ ְל ְתוֹך ְחוֹט ֵמ ֶיהם (תורת כהנים שם כז; סנהדרין נב.): (ו) אל ִתּ ְפ ָרעוּ. יח): ְשׂאוּ ֶאת ֲא ֵח ֶיכם וגו‘. ְכּ ָא ָדם ָה ֵאוֹמר ל ֲח ֵבירוֹ: ה ֲע ֵבר ֶאת ה ֵמּת ִמ ִלּ ְפֵני  אל ְתּגְדּלוּ ֵשׂ ָער, ִמ ָכּאן ֶשׁ ָא ֵבל ָאסוּר ְבּ ִת ְס ֶפּוֹרת (מועד קטן יד:), ֲא ָבל א ֶתּם אל הכּ ָלּה, ֶשׁלֹּא ְלע ְר ֵבּב ֶאת ה ִשּׂ ְמ ָחה (ויקרא רבה כ, ד; כתובות יז.): (ה) ְבּ ֻכ ֳתּ ֹנ ָתם. ְתּע ְר ְבּבוּ ִשׂ ְמ ָחתוֹ ֶשׁל ָמקוֹם: ְולֹא ָת ֻמתוּ. ָהא ִאם תּ ֲעשׂוּ ֵכן ָתּמוּתוּ (תורת ֶשׁל ֵמ ִתים, ְמל ֵמּד ֶשׁלֹּא ִנ ְשׂ ְרפוּ ִבְּגֵד ֶיהם ֶא ָלּא ִנ ְשׁ ָמ ָתם, ְכּ ִמין ְשֵׁני ִחוּטין ֶשׁל ֵאשׁ כהנים שם מא): ו ֲא ֵח ֶיכם ָכּל ֵבּית ִי ְשׂ ָר ֵאל. ִמ ָכּאן ֶשָׁצּ ָר ָתן ֶשׁל תּ ְל ִמ ֵידי ֲח ָכ ִמים be comforted for the loss of his son (Avos DeRabbi Nassan Sheloshim  ר ֵאשׁ ֶיכם  אל ִתּ ְפ רעוּ. ְשׁלֹ ִשׁים יוֹם ְמנ לן? י ִליף ֶפּ רע ֶפּ רע ִמנּ ִזיר. ְכּ ִתיב .(14:6 ה כא  ”ר ֵאשׁ ֶיכם אל ִתּ ְפ רעוּ“, ְוּכ ִתיב התם (במדבר ו, ה) ”גֵּ דּל ֶפּ רע ְשׂע ר ויֹּ ֶאמר מֹ ֶשׁה ֶאל א ֲהרֹן ְוּל ֶא ְלע זר ְוּל ִאיתמר רֹאשׁוֹ“, מה ְלּה לּן ְשׁלֹ ִשׁים, אף  כּאן ְשׁלֹ ִשׁים (מועד קטן יט:): Moshe said to — .6 Aharon and to his sons Elazar and Isamar. On the first day that Aharon and his sons served as Ko- Who’s First? hanim, Nadav and Avihu, two of Aharon’s sons, performed ,an unauthorized service in the Mishkan and died. Here ויֹּ ֶאמר מֹ ֶשׁה ֶאל א ֲהרֹן ְוּל ֶא ְלע זר ְוּל ִאית מר. ִבּ ְגדוּלּה מ ְ ת ִח ִילין ִמן -Moshe is telling Aharon and his remaining sons not to ob ה גּדוֹל, ֶשׁ ֶנּ ֱא מר ”ו יֹּ ֶאמר מֹ ֶשׁה ֶאל א ֲ הרֹן ְוּל ֶא ְלעזר ְוּל ִאית מר“ (תענית טו:): After the serpent led and Chavah to sin, Hashem serve the standard laws of mourning. cursed them, beginning with the serpent, who was the least We have a basis in our pasuk for the length of time a important. mourner may not cut his hair. Our pasuk mentions Aharon before his surviving sons, Moshe told Aharon and his sons to let their grow (tifra’u). 25 Elazar and Isamar. We learn from this that when we are not The pasuk about a nazir says, the growth of the hair talking about a misfortune (in this case Moshe was tell- (pera) on his head shall grow. The words tifra’u and pera ing them commandments), we should mention the most are forms of the same root word. prominent person first (Taanis 15b). The basic length of a nazir’s vow is thirty days. Similarly, a mourner may not cut his hair or shave for thirty days .(Do not let the hair of your heads (Moed Katan 19b —  ר ֵאשׁ ֶיכם  אל ִתּ ְפ רעוּ grow. No Haircuts  ר ֵאשׁ ֶיכם  אל ִתּ ְפ רעוּ. א ֵבל  אסוּר ְבּ ִת ְס ֶפּוֹרת. ִמ ְדּקא מר ְלהוּ ר ֲ חמ נא ִל ְב ֵני FROM THE SEFER HACHINUCH א ֲ הרֹן  ”ר ֵאשׁ ֶיכם אל ִתּ ְפ רעוּ“, ִמ ְכּ לל ְדּ ֵכוּלּי ע ְל מא  אסוּר (מועד קטן יד:): מצוה קמט: ֶשׁלֹּ א ִי כּ ְנסוּ ה ֹכּ ֲה ִנים ל ִמּ ְק דּשׁ ְמ ֻג ְדּ ֵלי ֵשׂ ער Mitzvah 149: The Prohibition Upon Kohanim to Enter On the first day that Aharon and his sons served as Ko- the Beis HaMikdash with Overgrown Hair hanim, Nadav and Avihu, two of Aharon’s sons, performed The Kohanim are commanded not to enter the Beis an unauthorized service in the Mishkan and died. HaMikdash with their hair grown long in the manner of Here, Moshe is telling Aharon and his remaining sons mourners, even when they are not in mourning. not to observe the standard laws of mourning, instructing them not to refrain from cutting their hair.

25. Bamidbar 6:5. A nazir is someone who has made a vow that prohibits him from eating or drinking grapes or grape products, cutting his hair, or contaminating himself through contact with a dead body.

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4 Moshe summoned Mishael and Eltzaphan, sons of Aharon’s uncle , and said to them, ‘‘Approach, carry your brothers out of the Sanctuary to the outside of the camp.’’ 5 They approached and carried them by their Tunics to the outside of the camp, as Moshe had spoken. 6 Moshe said to Aharon and to his sons Elazar and Isamar, ‘‘Do not let the hair of your heads grow and do not rend your garments that you not die and He become wrathful with the entire assembly; and your brethren the entire House of Israel shall bewail the conflagration that HASHEM ignited. 7 Do not leave the entrance of the Ohel Moed lest you die, for HASHEM’s oil of anointment is upon you’’; and they carried out Moshe’ bidding.

And your — ו ֲא ֵח ֶיכם  כּל ֵבּית ִי ְשׂר ֵאל ִי ְבכּוּ ֶאת ה ְשּׂ ֵרפה Since the Torah had to permit them to cut their hair while they were in mourning for Nadav and Avihu, we see that 26 brethren the entire House of Israel shall bewail other mourners are not to cut their hair (Moed Katan 14b). the conflagration. ִוּב ְג ֵד ֶיכם לֹא ִת ְפרֹמוּ — And do not rend your garments. Mourning for All ו ֲא ֵח ֶיכם  כּל ֵבּית ִי ְשׂר ֵאל ִי ְבכּוּ ֶאת ה ְשּׂ ֵר פה.  תּנוּ ר בּ נן: ְכּ ֶשׁ ֵמּתוּ בּ ניו ֶשׁל FROM THE SEFER HACHINUCH ר ִ בּי ִי ְשׁמ ֵעאל ִנ ְכ ְנסוּ אְ רבּעה ְז ֵק ִנים ְלנ ֲ חמוֹ. . . נ ֲ ענה ר ִ בּי טְ רפוֹן ְוא מר: מצוה קנ: ֶשׁלֹּ א ִי כּ ְנסוּ ה ֹכּ ֲה ִנים ל ִמּ ְק דּשׁ ְק ֵרוּעי ְב ג ִדים ”ו ֲ א ֵח ֶיכם  כּל ֵבּית ִי ְשׂר ֵאל ִי ְבכּוּ ֶאת ה ְ שֵּׂר פה“. ו ֲ הלֹא ְדּבִרים קל  ו ֶחוֹמר, וּמ ה נּדב ו ֲ א ִביהוּא ֶשׁלֹּא  עשׂוּ ֶאלּא ִמ ְצוה א חת, ִדּ ְכ ִתיב (לעיל ט, ט) Mitzvah 150: The Prohibition Upon Kohanim to Enter ”ו יּ ְ קִרבוּ ְבּ ֵני א ֲ הרֹן ֶאת ה דּם ֵא ליו, כּ ְך, בּ ניו ֶשׁל ר ִ בּי ִי ְשׁמ ֵעאל על א ח ת the Beis HaMikdash in Rent Garments כּ מּה ְוכ מּה (מועד קטן כח:): Tearing the Clothes Soon after the death of one son, R’ Yishmael suffered the לֹא ִת ְפרֹמוּ. א ֵבל ח יּיב ִבּ ְקִר  יעה, ְדּקא מר ְלהוּ ר ֲ חמנא ִל ְב ֵני א ֲ הרֹן ”לֹא (loss of another. His teachers (R’ Tarfon and other Sages ִת ְפרֹמוּ“, ִמ ְכּ לל ְדּ ֵכוּלּי ע ְל מא ִמיחְ יּ ֵיבי (מועד קטן טו.): came to console him a second time for the loss of a son. R’ On the first day that Aharon and his sons served as Ko- Yishmael felt bad that his teachers were troubled to come hanim, Nadav and Avihu, two of Aharon’s sons, performed to him twice. This is how the first of the Sages, R’ Tarfon, an unauthorized service in the Mishkan and died. consoled him. Moshe is instructing Aharon and his remaining sons not In our pasuk, Hashem says that the entire nation should to tear their garments. Since the Torah had to tell them mourn for Nadav and Avihu.28 Now, before they died that this while they were in mourning for Nadav and Avihu, we day, Nadav and Avihu performed only the one mitzvah of learn that all other mourners must tear their clothes (Moed carrying the blood from one of the offerings to Aharon.29 Katan 15). R’ Tarfon told R’ Yishmael, if Nadav and Avihu deserved ,That you not die. such honor for doing only one mitzvah before they died — ְולֹא ת ֻמתוּ certainly your sons, who had done many mitzvos, deserve Good Mourning the same honor (Moed Katan 28b).30 ִוּמ ֶפּ תח ֹא ֶהל ֵמוֹעד לֹא ֵת ְצאוּ. . ִ.כּי ֶשׁ ֶמן ִמ ְשׁ חת ה‘ ֲע ֵל ֶיכם ְולֹא ת ֻמתוּ. א ֵבל ֶשׁלֹּא פּ רע ְו ֶשׁלֹּא ֵפּ ירם ח יּיב ִמ  יתה, ֶשׁ ֶנּ ֱא מר  ”ר ֵאשׁ ֶיכם — .7 אל ִתּ ְפ רעוּ ִוּב ְג ֵד ֶיכם לֹא ִת ְפרֹמוּ ְולֹא ת ֻמתוּ“,  הא א ֵ חר ֶשׁלֹּא פּ רע ְו ֶשׁלֹּא Do not leave the entrance of the Ohel Moed…for ֵפּ ירם ח יּיב ִמיתה (מועד קטן כד.): Hashem’s oil of anointment is upon you. On the first day that Aharon and his sons served as Ko- hanim, Nadav and Avihu, two of Aharon’s sons, performed FROM THE SEFER HACHINUCH מצוה קנא: ֶשׁלֹּ א ֵי ְצאוּ ה ֹכּ ֲה ִנים ִמן ה ִמּ ְק דּשׁ ִבּ ְשׁ עת ֲע בוֹדה .an unauthorized service in the Mishkan and died The simple meaning of our pasuk is that Aharon and Mitzvah 151: The Prohibition Upon Kohanim to Leave his sons were being told not to keep the normal mourning the Beis HaMikdash During the Avodah practices, and they will not die. This indicates that if they were to mourn in public at this time, they would die. Shivah The pasuk also implies that if Aharon and his sons On the eighth day of the miluim (inauguration) ceremo- would not keep the normal mourning practices they would ny, Nadav and Avihu, two of Aharon’s sons, performed an not die, but another mourner who cuts his hair or does not unauthorized service in the Mishkan and died. ִכּי ֶשׁ ֶמן ִמ ְשׁ חת ה‘ ֲע ֵל ֶיכם. ְכּ ֵשׁם ֶשׁ ִנּ ְתרִ וּ ֶיתם ְבּ ֶשׁ ֶמן ה ִ מּ ְשׁ חה  כּל ִשׁ ְב עה, tear his clothes will suffer death at the hands of Heaven ְ כּך א ֶ תּם שׁ ְ מּרוּ על ֲא ֵח ֶיכם  כּל ִשׁ ְבעה (ירושלמי מועד קטן ג, ה): Moed Katan 24a).27)

26. See Schottenstein Edition, note 54. 27. See Schottenstein Edition, note 7. 28. On the eighth day of the miluim (inauguration) ceremony, Nadav and Avihu, two of Aharon’s sons, performed an unauthorized service in the Mishkan and were burned to death by a fire from Heaven. 29. See above, 9:9. 30. See Schottenstein Edition, note 36.

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ח ַו ְיד. בּר ֔יהוה ֶאל־א ֲה֖רֹן ֵל ֽאמֹר: ט י ִ€ין ְ ו ֵשׁ ֞כר  א .ל־תּ ְשׁ ְתּ | אתּה | וּבP ניך ח וּמ ִ לּיל ְיי ְלא ֲ הרֹן ְל ֵמ  ימר: ט ֲח מר ְוּמרֵ וּי לא ִת ְשׁ ֵתּי א ְ תּ ְוּב נ ְיך ִעמּ ְך ְבּ ֵמע ְ לכוֹן ִא ֗תּ ְך ְבּ ֽבֹ ֲא` כם ֶא ֥ ֹל־א ֶהל  מוֹעד ְו ֣לֹא ת‚ מתוּ ֻח קּת ;עוֹלם ְלדֹֽרֹ ֵת I יכם: ְלמ ְ שׁ כּן ִז ְמנא ְולא ְתמוּתוּן ְקים עלם ְלדֵריכוֹן: י ְוּלא ְ פרשׁא ֵבּין ְקוּדשׁא י ֽוּ ְלה ְב ִ ֔דּיל בּ5ין ַה ֖קֹּ ֶדשׁ וּב.ין ה ֑ ֹחל וּב5ין הטּ מא וּב5ין הטּ ֽ הוֹר: ֵוּבין ֻח לּא ֵוּבין ְמסא בא ֵוּבין דּ ְ כ יא:

רש“י ֶמוּטּ ֶלת  על ה ֹכּל ְל ִה ְתא ֵבּל ָבּהּ (מועד קטן כח:): (ט) י ִין ְו ֵשׁ ָכר. יִין ֶדּ ֶר ְך ִשׁ ְכרוּתוֹ ְבּ ִקידּוּשׁ ָידִים ְורְגלִים ִבּ יאת ֹא ֶהל ֵמוֹעד (שמות ל, כ),  מה ְלּה ָלּן ָע ָשׂה ִגּ ישׁת ִמ ְז ֵבּח (תורת כהנים פרשתא א, ב; כריתות יג:): ְבּבֹ ֲא ֶכם ֶאל ֹא ֶהל ֵמוֹעד. ֵאין ִלי ְכּ ִב יאת ֹא ֶהל ֵמוֹעד,  אף ָכּאן ָע ָשׂה ִגּ ישׁת ִמ ְז ֵבּח ְכּ ִב יאת ֹא ֶהל ֵמוֹעד (תורת כהנים ֶא ָלּא ְבּ ָבוֹאם ל ֵה ָיכל, ְבִּג ְשׁ ָתּם ל ִמּ ְז ֵבּח ִמנִּין. ֶנ ֱא מר ָכּאן ִבּ יאת ֹא ֶהל ֵמוֹעד ְוֶנ ֱאמר שם ד): (י) ְוּל ה ְב ִדּיל. ְכּ ֵדי ֶשׁתּ ְב ִדּילוּ ֵבּין ֲע ָבוֹדה ְק ָדוֹשׁה ְל ְמ ֶחוּלּ ֶלת. ָהא ָלמ ְד ָתּ,

Our pasuk is one of the sources for the seven-day mourn- Now if the pasuk says that a Kohen may not enter the why ,( ֵשׁכר) ing period. Even though Aharon and his sons were told not Ohel Moed after drinking any intoxicating drink to keep the usual laws of mourning,31 they were command- does it have to say that he may not enter after drinking ?(י ִ ין) ed to remain in the Mishkan as a sign of mourning. The pasuk continues, for Hashem’s oil of anointment is upon you. There are three opinions on what these two words mean: -re ( ֵשׁכר) The pasuk is comparing the mourning period to the G According to one opinion, the word sheichar anointing oil. The Kohanim were anointed for the seven fers specifically to the amount and type of wine that days of the miluim (inauguration) ceremony.32 Just as intoxicates. This means that if a Kohen enters after hav- the period of the anointing oil lasted seven days, so the ing drunk a revi’is33 of wine that has aged at least forty mourning period should be for seven days (Yerushalmi days, he is punished with death at the hands of Heav- wine, teaches that the Kohen ,(י ִ ין) Moed Katan 3:5). en.34 The word yayin Wine and intoxicating is not allowed to enter the Ohel Moed after he drank — י ִין ְו ֵשׁ כר  אל ֵתּ ְשׁ ְתּ. . . ְולֹא ת ֻמתוּ .9 beverage you shall not drink…that you not die. any amount of wine, even straight from the press. Even though one is not intoxicated from this grape juice, he FROM THE SEFER HACHINUCH still violates a negative prohibition for going into the Ohel Moed.35 מצוה קנב: ֶשׁלֹּ א ְל ִה כּ ֵנס ְשׁ ֵתוּיי י ִין בּ ִמּ ְק דּשׁ ְו ֵכן ֶשׁלֹּ א ֶיוֹרה שׁתוּי Mitzvah 152: The Prohibition to Enter the Beis HaMik- G This opinion understands the word sheichar to be re- dash or Issue Halachic Rulings After Drinking Wine ferring exclusively to wine, because of a gezeirah sha- We are commanded that one who drank wine [or is intoxicat- vah.36 The Torah uses the word sheichar in the pasuk ed by another beverage] must refrain from entering the Beis about a nazir,37 who is forbidden to drink wine but may HaMikdash. Similarly, we are commanded to refrain from is- drink other intoxicating beverages. Just as the word suing a ruling in any matter of Torah law after such drinking. sheichar in the pasuk about a nazir means only wine, so the sheichar in our pasuk means only wine. means wine (י ִ ין) Two Words, Three Opinions G The second opinion holds that yayin that can intoxicate (a revi’is of forty-day old wine), and י ִין ְו ֵשׁ כר  אל ֵתּ ְשׁ ְתּ.  יכוֹל ֲא ִפילּוּ  כּל ֶשׁהוּא, ֲא ִפילּוּ ִמ ִגּתּוֹ? תּ ְ למוּד לוֹמ ר means all intoxicating drinks other than ( ֵשׁכר) sheichar ְ”ו ֵשׁ כר“, ֵאין  אסוּר ֶאלּא ְכּ ֵדי ְלשׁ ֵ כּר. ְוכ מּה ְכּ ֵדי ְלשׁ ֵ כּר? ְר ִב ִיעית י ִ ין ֶבּן  wine. The pasuk is teaching that if the Kohen enters the אְ רבּ ִעים יוֹם. ִאם ֵכּן מה תּ ְ למוּד לוֹמר ”י ִ ין“? לוֹמר ְלך, ֶשׁ ְמּוּזהִרין ע ליו Ohel Moed after drinking wine he is punished with death  כּל ֶשׁהוּא, ְוּמוּזהִרין ע ליו ִמ ִגּתּוֹ. ר ִ בּי ְי  הוּדה ֵאוֹמר: ”י ִ ין“, ֵאין ִלי ֶא לּא י ִ ין, at the hands of Heaven. If he enters after drinking any ְשׁ אר ְמשׁ ְ כִּרין ִמנִּ ין? תּ ְ למוּד לוֹמר ְ”ו ֵשׁ כר“. ִאם ֵכּן מה תּ ְ למוּד לוֹמר ”י ִ ין“? על ה יּ ִ ין ְבּ ִמ  יתה, ְו על ְשׁ אר ְמשׁ ְ כִּרין ְבּא ְ זה רה. ר ִ בּי ֶא ְלעזר ֵאוֹמר: ”י ִ ין א ל other intoxicating beverage, he is punished with malkus ְ .(lashes) ֵתּ ְשׁ ְתּ ְו ֵשׁ כר“, אל ִתּ ְשׁ ֵתּהוּ ְכּ ֶדֶרך ִשׁ ְכרוּתוֹ,  הא ִאם ִה ְפ ִסיק בּוֹ, אוֹ נת ן is ( ֵשׁכר) G The third opinion holds that the word sheichar ְלתוֹכוֹ מ ִ ים  כּל ֶשׁהוּא  פּטוּר (כריתות יג:): (י ִ ין) not a second item. Rather, it is teaching what yayin י ִין ְו ֵשׁ כר  אל ֵתּ ְשׁ ְתּ. ְור ִ בּי ִשׁ ְמעוֹן ה ְ יינוּ ט ְ ע מא ְדּכת ב (במדבר ו, ג) ֵ”שׁ כר“,  means — drinking wine in an intoxicating manner. This ְל א ֵלּוּפי ֵשׁכר ֵשׁכר ְל ִמ ְק דּשׁ. ִדּ ְכ ִתיב ”י ִ ין ְו ֵשׁכר א ל ֵתּ ְשׁ ְתּ א תּה וּב ֶניך ְ means that the Kohen drank undiluted wine, without ִאתּך“, מה גּ ֵ בּי נ ִזיר י ִ ין הוּא ְד ִל ְיתּ סר, ֲאבל ְשׁ אר מ ְ שׁ ִקין לֹא, אף גּ ֵ בּי pausing (and, of course, a revi’is that is at least forty ִמ ְק דּשׁ נ ִ מּי, י ִ ין הוּא ְדּ ִל ְיתּ סר ֲא בל ְשׁ אר מ ְ שׁ ִקין ה ִ מּ ְשׁתּ ְ כִּרין לֹא (נזיר ד.): Our pasuk says that a Kohen may not enter the Ohel days old). If he diluted the wine with water or paused Moed to do an avodah (sacrificial service) after he drank while he was drinking it, he is completely exempt from .(an intoxicating drink. punishment (Kereisos 13b; Nazir 4a ,( ֵשׁכר) wine, or sheichar ,(י ִ ין) yayin

31. See above, pasuk 6. 32. See Shemos 28:41, 29:35, and above, 8:35. 33. A revi’is is a fourth of a log, equal to one-and-a-half eggs, or three to four ounces. 34. See discussion below, “Drinking Kills.” 35. Not only is he not punished with death, he also does not receive malkus (lashes) for this violation. See Schottenstein Edition, note 17. 36. See note 21. 37. Bamidbar 6:3. A nazir is someone who has made a vow that prohibits him from eating or drinking grapes or grape products, cutting his hair, or contaminating himself through contact

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The command- 8 H ASHEM spoke to Aharon saying: 9 Wine and intoxicating beverage you shall ments to not drink, you and your sons with you, when you come to the Ohel Moed, that you Aharon against 10 intoxicants not die — this is an eternal decree for your generations. In order to distinguish between the sacred and the profane, and between the contaminated and the pure,

Drinking Ruins word. Just as here it means that the Kohen may not come into the Ohel Moed when he is already drunk, the pasuk י ִין ְו ֵשׁ כר  אל ֵתּ ְשׁ ְתּ. ִמנִּ ין ִל ְשׁ ֵתוּיי י ִ ין ֶשׁ ִאם ע בד ִח ֵילּל? תּ ְ למוּד לוֹמר ”י ִ ין about muzzling means that it is forbidden to muzzle the ְו ֵשׁ כר אל ֵתּ ְשׁ ְתּ וגו‘ (פסוק י) ְוּלה ְ ב ִדּיל ֵבּין ה קֹּ ֶדשׁ ֵוּבין ה ֹ חל“ (זבחים יז:): If a Kohen violates the prohibition of our pasuk and per- animal even before it begins to thresh (Bava Metzia 90b; forms an avodah (sacrificial service) after he drank wine, Yerushalmi Terumos 9:1). .That you not die — ְולֹא ת ֻמתוּ .his avodah is invalid We know this because the next pasuk says that the rea- son the Kohen should not drink wine is: in order to distin- Drinking Kills ְולֹא ת ֻמתוּ. ְו ֵאלּוּ ֶשׁ ְבּ ִמ יתה ְפּ ֵרוּעי רֹאשׁ ְוּשׁ ֵתוּיי י ִ ין. ִבּ ְשׁל מא ְשׁ ֵתוּיי י ִ ין, guish between the sacred and the profane. This means that  ִדּ ְכ ִתיב ”י ִ ין ְו ֵשׁ כר אל ֵתּ ְשׁ ְתּ א תּה וּב ֶניך ְולֹא ת ֻמתוּ“ (תענית יז: סנהדרין if the Kohen did not drink wine his avodah is “sacred.” If כב:, פג:): -he did drink wine, his avodah is “profane,” or invalid (Ze vachim 17b). The Kohanim are told not to drink wine and enter the Ohel Moed in order that they not die. This teaches that if a ְבּבֹ ֲא ֶכם ֶאל ֹא ֶהל ֵמוֹעד — When you come to the Ohel Moed. Kohen does drink wine and performs an avodah (service) in the Ohel Moed, he will be punished with death at the When You Can’t Muzzle hands of Heaven (Taanis 17b; Sanhedrin 22b, 83b).39 ְבּבֹ ֲא ֶכם ֶאל ֹא ֶהל ֵמוֹעד. ְבּעא ִמ ֵינּיהּ ר ִ בּי יוֹנ תן ֵמר ִ בּי ִס  ימאי: ֲחסמהּ This is an eternal decree for your — ֻח קּת  עוֹלם ְלדֹרֹ ֵת ֶיכם ִמ בּחוּץ, מהוּ?. . . א מר לוֹ: ִמ ֵבּית א ִב יך א תּה ל ֵמד, ”י ִ ין ְו ֵשׁ כר אל ֵתּ ְשׁ ְתּ .generations א תּה וּב ֶנ יך ִא ְתּך ְבּבֹ ֲא ֶכם“, ְבּ ֲבוֹא ֶכם הוּא ְדּ אסוּר, הא ִמ ְישׁ תּא ֵוּמיע ל שֵׁרי? ְ”וּלה ְ ב ִדּיל ֵבּין ה קֹּ ֶדשׁ ֵוּבין ה ֹ חל“ א מר ר ֲ חמ נא? ֶאלּא מה התם Dressed and Washed ִבּ ְשׁ עת ִבּ  יאה לֹא ְת ֵהא ִשׁ ְכּרוּת , ה כא נ ִ מּי ְבּ ְשׁ עת ִדּ  ישׁה לֹא ְת ֵהא ֲח ִסימה ֻח קּת  עוֹלם. ְמ חוּסּר ְבּג ִדים ְו ֶשׁלֹּא ְרחוּץ יד ִ ים ְור ְ גל ִ ים ִמנִּ ין? תּ ְ למוּד לוֹמ ר (בבא מציעא צ:): ֻ”ח קּה“, ֻ”ח קּה“ (שמות כט, ט) ִל ְג ֵז ירה שׁוה (זבחים יז:): ְבּבֹ ֲא ֶכם ֶאל ֹא ֶהל ֵמוֹעד. א מר ר ִ בּי א ִבין: ר ִ בּי ֲע ִק  יבא ְשׁ אל ְלר ִ בּי ִשׁ ְמעוֹן ֶבּן law, in connection ,( ֻחקּ ת) Our pasuk uses the word chukas יוֹחי: ְבּ ִגין ִמ ְיב ְדּ ֵקוּניהּ ח סם ִמ בּחוּץ ְו ִה ְכ ִניס ִמ ִבּ ְפ ִנים? ֲא מר ֵליהּ: ְ”בּבֹ ֲא ֶכם with the prohibition that a Kohen may not drink wine and ֶאל ֹא ֶהל ֵמוֹעד“, ִמ ֲבּוֹא ֶכם ֶאל ֶאוֹהל ֵמוֹעד (ירושלמי תרומות ט, א): perform an avodah (sacrificial service) in the Ohel Moed. Since our pasuk says that Kohanim should not drink The same word is found regarding the requirement to wine when they “come to the Ohel Moed,” we could think wear the priestly garments when performing the avodah,40 that it is forbidden for the Kohanim to drink wine only when and the priesthood shall be for ,ְוה ְי תה ל ֶהם ְכּ ֻהנּה ְל ֻח קּת עוֹלם they are in the Ohel Moed. This is not true. They are actu- .( ֻחקּ ת) ”them as an eternal “law ally forbidden to enter the Ohel Moed even if they drank A form of this word also appears in connection with the wine beforehand. Kohen’s obligation to wash (“sanctify”) his hands and feet We know this from the next pasuk, which says that the and it will be ,ְוה ְי תה ל ֶהם  חק עוֹלם before doing an avodah,41 Kohanim may not drink wine because they need to dis- .(חק) ”for them an eternal “law tinguish between the sacred and the profane. This means A gezeirah shavah42 links these three pesukim. We learn that they must be able to tell the difference between a valid that just as an avodah performed by a Kohen who drank avodah (sacrificial service) and an invalid one. It does not wine is invalid,43 so too an avodah performed if he has matter whether the Kohen drank wine before entering or not sanctified his hands and feet, or when not wearing the when he was inside. Either way, his ability to “distinguish” proper priestly garments, is invalid (Zevachim 17b). will be affected. In — ְוּלה ְב ִדּיל ֵבּין הקֹּ ֶדשׁ ֵוּבין ה ֹחל ֵבּין הטּ ֵמא ֵוּבין ה טּהוֹר .This teaches us how to understand another pasuk. 10 The Torah says,38 You shall not muzzle an ox “in its order to distinguish between the sacred and the .We might have understood the term in profane, and between the contaminated and the pure .( ְבּ ִדישׁוֹ) ”threshing its threshing to mean that it is forbidden to put the muzzle on the ox while it is threshing, but one may put on the Just Rewards ְ ְוּלה ְב ִדּיל ֵבּין הקֹּ ֶדשׁ ֵוּבין ה ֹחל.  כּל ה ֵפּוֹרשׁ ֵמ ִא ְשׁתּוֹ  סמוּך ְלֶו ְס תּהּ. . . ר ִ בּי -muzzle and then have the ox start threshing. But our pa ְי ֻהוֹשׁ ע ֶבּן ֵלִוי א מר: הְ ו יין לוֹ בּ ִנים ְר ִאוּיין ְלהוֹר אה, ִדּ ְכ ִתיב ְ”לה ְ ב ִדּיל. . . before the ְבּ suk uses the same grammatical form, adding with a dead body. 38. 25:4. 39. We know the pasuk is talking about death at the hands of Heaven rather than execution by the See Schottenstein Edition, Taanis note 8. 40. Shemos .(יוּמת) court, because it says that you not die instead of you will not be put to death 29:9. 41. Ibid. 30:21. 42. See note 21. 43. See discussion above, “Drinking Ruins.”

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יא ְוּל ֖הוֹרֹת ֶא ְת־בּנ.י ִי ְשׂרM אל ֚ ֵאת כּל־ה Yֻח ִ ֔קּים ֲא ֶ֨שׁר ִדּ= בּר ֛יהוה יא ְוּלא לּ פא ית ְבּ ֵני ִי ְשׂר ֵאל ית  כּל ְקימ יּא ִדּי מ ִ לּיל ְיי ְלהוֹן ִבּ  ידא ְדמֹ ֶשׁה: יב וּמ ִ לּיל ֲא ֵל U יהם ְבּ ַיד־מIֹ שׁה: פ מֹ ֶשׁה ִעם א ֲ הרֹן ְו ִעם ֶא ְלע זר ְו ִעם ִאיתמר רביעי יב ַו ְיד ֵ ֨בּר מֹ ֶ֜שׁה ֶאל־א ֲה ֗רֹן ְוP אל ֶ֠א ְלע ֠ זר ְו ֶא ִ ֨ל־איתJ מר | בּ ָ נ ֘יו ְבּ ִנוֹהי ְדּ ִא ְשׁתּ ארוּ ִסיבוּ ית ִמ ְנחתא ה ֽנּ ָוֹתִר ֒ים ְק ֣חוּ ֶאת־ה ִמּ ְנ ֗חה  ה ֶ ֨נּוֹתֶרת֙ מ 3ִא. שּׁי ֔יהוה ְו ִא ְכ ֥ל וּה מ ֖צּוֹת ְד ִא ְשׁתּאר ת ִמ ֻקְּרבּנ יּא דיי ְו ִא ְכ לוּה פ ִ טּיר ִבּ ְס טר מ ְ ד ְבּ חא ֲאֵרי קֹ ֶדשׁ ְקוּד ִשׁין א ֶ.צל ה ִמּ ְזבּMח כּי ֥קֹ ֶדשׁ קGדH שׁים B הוא: יג ו ֲאכ ְל_תּם ֹאת הּ֙ ְבּ ָמ ֣קוֹם ָק ֔דוֹשׁ ִהיא: יג ְו ֵת ְיכלוּן ית הּ בּ ֲ את ר ק ִ דּישׁ

רש“י ֶשׁ ִאם ָע בד ֲע ָבוֹדתוֹ ְפּ ָסוּלה (תורת כהנים שם ח; זבחים יז:): (יא) ְוּלהוֹרֹת. ִל ֵימּד ה ְשׁ ָמ ָדה ֶא ָלּא ִכּלּוּי ָבִּנים, ֶשׁ ֶנּ ֱא מר ָ”וא ְשׁ ִמיד ִפּ ְריוֹ ִממּ על“ (עמוס ב, ט). ְוּת ִפ ָלּתוֹ ֶשׁ ָאסוּר ִשׁיכּוֹר ְבּ ָהוֹר ָאה (תורת כהנים שם ט; כריתות שם). ָיכוֹל ְי ֵהא חָיּיב ִמ ָיתה, ֶשׁל מֹ ֶשׁה ִבּ ְטּ ָלה ֶמ ֱחָצה, ֶשׁ ֶנּ ֱא מר ָ”ו ֶא ְתפּ ֵלּל גּם ְבּ עד א ֲהרֹן ָבּ ֵעת ה ִהיא“ (דברים תּ ְלמוּד  לוֹמר ”א ָתּה ָוּבֶנ ָיך ִא ָתּ ְך ְולֹא ָת ֻמתוּ“ (לעיל פסוק ט). ֹכ ֲהִנים בּ ֲע ָבוֹד ָתם שם): ְקחוּ ֶאת ה ִמּ ְנ ָחה.  אף  על ִפּי ֶשׁא ֶתּם ְאוֹנִנין ְו ָק ָד ִשׁים ֲא ִסוּרים ְל ֵאוֹנן: ְבּ ִמ ָיתה ְו ֵאין ֲח ָכ ִמים ְבּ ָהוֹר ָא ָתם ְבּ ִמ ָיתה (תורת כהנים שם ו-ז): (יב) ה ָנּוֹת ִרים. ֶאת ה ִמּ ְנ ָחה. זוֹ ִמְנ חת ְשׁ ִמ ִיני ִוּמְנ חת נ ְחשׁוֹן (במדבר ז, יג; תורת כהנים פרק א, ִמן ה ִמּ ָיתה, ְמל ֵמּד ֶשׁ אף ֲע ֵל ֶיהם ִנ ְקְנ ָסה ִמ ָיתה (תורת כהנים פרק א, ב; יומא פז.) על ג): ְו ִא ְכ ָלוּה מצּוֹת.  מה תּ ְלמוּד  לוֹמר, ְל ִפי ֶשׁ ִהיא ִמְנ חת ִצבּוּר ִוּמְנ חת ָשׁ ָעה ֲעוֹן ָה ֵעֶגל. הוּא ֶשׁ ֶנּ ֱא מר ְ”וּבא ֲהרֹן ִה ְתאנּף ה‘ ְמ ֹאד ְלה ְשׁ ִמידוֹ“ (דברים ט, כ), ְו ֵאין ְו ֵאין  כּ ֵיּוֹצא ָבהּ ְלדוֹרוֹת, ְהוּצר ְך ְל ָפ ֵרשׁ ָבּהּ ִדּין ְשׁ ָאר ְמָנחוֹת (תורת כהנים שם ד):

conceives and gives birth to a male. We learn from this that ְוּלהוֹרֹת“. א מר ר ִ בּי ִח יּיא בּ ר א בּא א מר ר ִ בּי יוֹח נן: כּל ה מּ ְ ב ִדּיל ע ל whoever recites the Havdalah service over wine at the end ה יּ ִ ין ְבּמוֹצ ֵאי שׁ בּתוֹת הְ ו יין לוֹ בּ ִנים ְזכִרים, ִדּ ְכ ִתיב ְ”לה ְ ב ִדּיל ֵבּין ה קֹּ ֶדשׁ .of Shabbos will merit to have male children ֵוּבין ה ֹ חל“, ְוּכ ִתיב התם (להלן יא, מז) ְלה ְ ב ִדּיל ֵבּין ה טּ ֵמא ֵוּבין ה טּהֹר, ְ -From our passage we learn also that someone who re ְוס ִמיך ֵליהּ (יב, ב) ִ”א שּׁה ִכּי ת ְ זִר יע“. ר ִ בּי ְי ֻהוֹשׁ ע ֶבּן ֵלִוי א מר: בּ ִנים ְר ִאוּין cites Havdalah over wine will merit to have sons qualified ְלהוֹר אה, ִדּ ְכ ִתיב ְ”לה ְ ב ִדּיל. . . ְוּלהוֹרֹת“ (שבועות יח:): The simple meaning of this pasuk is that an avodah to rule on Jewish law (Shevuos 18b). (sacrificial service) requires a clear mind in order to dis- Ability to Distinguish ְוּלה ְב ִדּיל ֵבּין הקֹּ ֶדשׁ ֵוּבין ה ֹחל. ֵאלּוּ דּ ִמין ו ֲ ער ִכין ֲחר ִמין ְו ֶה ְק ֵדּשׁוֹת. ֵ”בּין tinguish between the sacred and the profane, and between 44 ה טּ ֵמא ֵוּבין ה טּהוֹר“ ֵאלּוּ ֻט ְמאוֹת ְוּט הרוֹת (כריתות יג:): -the contaminated and the pure. The Torah therefore for bids Kohanim to drink wine before performing an avodah. Our pasuk can be understood as a continuation of the The next pasuk goes on to say that one may also not teach previous one. That pasuk said that a Kohen may not drink Torah or rule while intoxicated. wine or an intoxicating beverage when entering the Ohel However, it would have seemed more logical for the pa- Moed. This pasuk adds that a Kohen, or anyone else, may suk to first teach that one may not teach, or rule on Torah not drink such beverages when he will be going to distin- law, after drinking wine, and then list the specifics — to guish between the sacred and the profane, or between the distinguish the sacred and the profane, and between the contaminated and the pure. contaminated and the pure. Since it does not express it this Someone who drank wine may not appraise the value of way, the pasuk is teaching us additional lessons. a sanctified item for it to be redeemed and become non- To distinguish between the contaminated and the pure sacred. In an intoxicated state, he may not make a proper is referring to a husband who must distinguish between assessment. the times when his wife is tahor (ritually pure) and when Our pasuk also teaches that someone who drank wine tamei pasuk, to teach the she is (ritually impure). The next may not rule whether something is tamei (ritually impure) Children of Israel, tells us that a husband who makes this or tahor (pure) (Kereisos 13b). distinction and separates from his wife at the proper time ְוּלהוֹרֹת ֶאת ְבּ ֵני ִי ְשׂר ֵאל ֵאת  כּל ה ֻח ִקּים ֲא ֶשׁר ִדּ ֶבּר ה‘ ֲא ֵל ֶיהם ְבּיד .will merit to have children who will rule on matters of Torah 11 -And to teach the Children of Israel all the de — מֹ ֶשׁה law.45 Another lesson from this passage is based on a related crees that Hashem had spoken to them through Moshe. to separate. A ,( ְלה ְ ב ִדּיל) translation of the word lehavdil Kohen may not drink wine before performing the avodah, No Drinking ְוּלהוֹרֹת. זוֹ הוֹר אה. ֵ”את  כּל ה ֻ ח ִקּים“, ֵאלּוּ ִמ ְד רשׁוֹת. ֲ”א ֶשׁר ִדּ ֶבּר ה‘ ”, — but there are other times when he should drink wine זוֹ ֲהל כה. ְ”בּי ד מֹ ֶשׁה“, ֶזה תּ ְ למוּד,  יכוֹל א ף ה ִ מּ ְשׁ נה, תּ ְ למוּד לוֹמ ר namely, when he recites Havdalah at the conclusion of ְ”וּלהוֹרֹת“, ר ִ בּי ֵיוֹסי ְבּר ִ בּי ְי  הוּדה ֵאוֹמר:  יכוֹל אף תּ ְ למוּד, תּ ְ למוּד לוֹמ ר Shabbos, separating between the sanctified Shabbos day ְ”וּלהוֹרֹת“ (כריתות יג:): and the profane weekdays. A pasuk very similar to ours says,46 “lehavdil” between the contaminated and the pure, This pasuk can be understood to be continuing what and a pasuk shortly after that says,47 When a woman a person may not do when he has drunk wine or an

44. See discussion above, “When You Can’t Muzzle.” 45. See discussion below, pasuk 11, “No Drinking.” 46. Below, 11:47. 47. Below, 12:2.

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11 and to teach the Children of Israel all the decrees that HASHEM had spoken to them through Moshe. Disposition 12 Moshe spoke to Aharon and to Elazar and Isamar, his remaining sons, ‘‘Take of the day’s the meal offering that is left from the fire offerings of HASHEM, and eat it unleav- offerings ened near the Mizbe’ach; for it is the most holy. 13 You shall eat it in a holy place, intoxicating beverage. This is how one opinion understands it: for the Mishkan, the first day Aharon and his sons per- ,He may not rule whether some- formed the avodah (Temple service), Nadav and Avihu :( ְוּלהוֹרֹת) G And to teach thing is forbidden or permitted. two of Aharon’s sons, performed an unauthorized service .He may not lecture in in the Mishkan and died :( ֵאת כּל ה ֻ ח ִקּים) G all the decrees  הנּוֹת ִרים. א ְ שֵׁר ֶיהם ל צּ ִ דּ ִיקים, לֹא דּ יּין ֶשׁ ֵהן ִזוֹכין ֶא לּא ֶשׁ ְמּז ִ כּין ִל ְב ֵנ ֶיהם -public because such lectures often include direct hala ְו ִל ְב ֵני ְב ֵנ ֶיהם עד סוֹף כּל הדּוֹרוֹת. כּ מּה בּ ִנים  היוּ לוֹ ְלא ֲ הרֹן ֶשְׁר ִאוּיין .chic instruction ִלישֵּׂרף ְכּנדב ו ֲ א ִביהוּא, ֶשׁ ֶנּ ֱא מר ”הנּוֹתִרים“, ֶאלּא ֶשׁע מד ל ֶהם ְזכוּת He may not rule :( ֲא ֶשׁר ִדּ ֶבּר ה‘) G that Hashem had spoken ֲא ִב ֶיהם (יומא פז.): on a Halachah LeMoshe MiSinai.48 ְבּי ד מֹ ֶשׁה ( הנּוֹתִרים) ”G through Moshe ( ): He may not teach Gemara, By calling Elazar and Isamar “the remaining which is the analysis of and Baraisos, because sons of Aharon, the pasuk implies that they, too, should he is likely to mention its practical halachic applications. have died,51 but there was a reason that they were allowed According to this opinion, someone who drank wine to remain alive. They were protected by the merit of Aharon, who, had ( ְוּלהוֹרֹת) may teach because the term and to teach signifies halachic decisions. It therefore excludes the Mish- they died, would have lost all four of his sons. nah, because the Mishnah may not be used as a source for This teaches us that the merit of righteous people has the halachic rulings. ability to protect them and their descendants (Yoma 87a). According to another opinion, the phrase and to teach And eat it — ְו ִא ְכ לוּה  מצּוֹת ֵא ֶצל ה ִמּ ְז ֵבּח ִכּי קֹ ֶדשׁ קד ִשׁים ִהוא -forbids one who drank wine only to issue hala ( ְוּלהוֹרֹת) chic rulings for direct practical application, He therefore unleavened near the Mizbe’ach; for it is the most holy. permits teaching Gemara, because Gemara does not state Why the Mizbe’ach? clear halachos. The halachos can be derived only from the ְו ִא ְכ לוּה  מצּוֹת ֵא ֶצל ה ִמּ ְז ֵבּ ַח. ִמ ְז ֵבּ ח ֶשׁ ִנּ ְפגּ ם ֵאין ְאוֹכ ִלין ְבּ ִגינוֹ ְשׁיֵרי Gemara, through analysis (Kereisos 13b).49 ִמ ְנ חה, ֶשׁ ֶנּ ֱא מר ְ”ו ִא ְכ לוּה מצּוֹת ֵא ֶצל ה ִ מּ ְז ֵבּ ח“. ְו ִכי ֵא ֶצל ה ִ מּ ְז ֵבּ ח ֲא כלוּה? ֶא לּא, ִבּ ְז מן ֶשׁהוּא שׁ ֵלם ְולֹא ִב ְז מן ֶשׁהוּא ח ֵסר. א ְ שׁ ְכּ חן ְשׁיֵרי ִמ ְנ חה, — ו ְיד ֵבּר מֹ ֶשׁה ֶאל א ֲהרֹן ְו ֶאל ֶא ְלע זר ְו ֶאל ִאית מר בּ ניו  הנּוֹת ִרים .12 ק ְד ֵשׁי קד ִשׁים ְמנ לן? תּ ְ למוּד לוֹמר ”קֹ ֶדשׁ קד ִשׁים“ (זבחים ס.): Moshe spoke to Aharon and to Elazar and Isamar, his remaining sons. Moshe told Aharon and his sons to eat the minchah (meal offering) “near the Mizbe’ach” (Altar). But that is How to Begin strange, because a minchah may be eaten anywhere in On the eighth day of the miluim (inauguration) ceremo- the Courtyard,52 not just near the Mizbe’ach. ny for the Mishkan, the first day Aharon and his sons per- In truth, the pasuk does not mean that they had to be formed the avodah (Temple service), Nadav and Avihu, beside the Mizbe’ach when they ate the minchah. Moshe two of Aharon’s sons, performed an unauthorized service worded his instruction this way to teach that in order to be Mishkan in the and died. able to eat a minchah, a valid Mizbe’ach must be in place. ֶאל א ֲהרֹן ְו ֶאל ֶא ְלע זר ְו ֶאל ִאית מר. ִבּ ְג  דוּלּה מ ְ ת ִח ִילין ִמן ה גּדוֹל, ִדּ ְכ ִתיב This means that the Mizbe’ach must be completely intact, .without any damage that would invalidate it ”ו ְ יד ֵ בּר מֹ ֶשׁה ֶאל א ֲ הרֹן ְו ֶאל ֶא ְלע זר ְו ֶאל ִאית מר בּ ניו הנּוֹתִרים ְקחוּ וגו‘ ” When our pasuk continues and says for it is “kodesh (ברכות סא.): most holy, it tells us that this law ,(קֹ ֶדשׁ ֳקד ִשׁים) ”Our pasuk mentions Aharon before his sons, Elazar and kodashim Isamar. We learn from this that when we are not talking applies to all kodshei kodashim (most holy)53 offerings about a misfortune, we should mention the most promi- (Zevachim 60a).54 nent person first50 (Berachos 61a). You shall eat it in a holy — ו ֲאכ ְל ֶתּם ֹא תהּ ְבּ מקוֹם  קדוֹשׁ .13 .The remaining ones. place —  הנּוֹת ִרים

Remainders Where to Eat It On the eighth day of the miluim (inauguration) ceremony The camp in the Wilderness was divided into three

48. A law taught to Moshe orally at Sinai that cannot be derived from the Written Torah. 49. See Schottenstein Edition, note 47. 50. See also discussion above, pasuk 6, “Who’s First?” 51. See Schottenstein Edition, note 15. 52. See above, 6:9. 53. There are two categories of offerings: kodshei kodashim, most-holy offerings, which must be eaten by the Beis HaMikdash, and kodashim kalim, less-holy offerings, which may be eaten throughout Yerushalayim. 54. See Schottenstein Edition, note 21.

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ָ ְ ְ K כּי ָח ְק ֤ך ְו ָחק־בּ ֶ֨ ניך֙ ִ֔הוא מ 3ִא שּׁי ֑יהוה ִכּ  י־כן ֻצ3 וּ ִיתי: יד ְו ֵאת֩ ֲאֵרי ֳחלקך ו ֳח לק ְבּ ניך ִהיא ִמ ֻקְּרבּנ יּא דּיי ֲאֵרי ֵכן ִא ְתפּ קּ ִדית: יד ְו ית ֶח ְד יא ד ֲ א רמוּתא ֲח ֵ֨זה ה ְתּ ֜נוּפה ְו. את | ֣שׁוֹק ה ְתּ ֗רוּמה ֽ ֹתּ ְאכלוּ֙ ְבּ ָמ ֣קוֹם ְו ית שׁוֹקא ְדא ְ פ ר  שׁוּתא ֵתּ ְיכלוּן בּ ֲ את ר ט ֔ הוֹר א ֕תּה וּבl נ יך ְוּב ֹנU ת יך ִא תּ ְך B כּ ָי־ח ְק ָ֤ך ְו ָחק־בּ ֶ֨ נ יך֙ ְדּ ֵכי א ְ תּ ְוּב נ ְיך ְוּבנ ת ְיך ִעמּ ְך ֲאֵרי ֳחלק ְך ו ֳחל ק ְבּ נ ְיך ִא ְת ְי ִהיבוּ ִמ ִנּ ְכ סת ְקוּדשׁ יּא ִנ ְתּ ֔נוּ ִמ ִזּ ְב5 חי שׁ ְל מי ְבּנ5י ִי ְשׂר3 אל: טו ֣שׁוֹק ה ְתּ ֞רוּמה ו ֲחז.ה ִדּ ְב ֵני ִי ְשׂר ֵאל: טו שׁוֹקא ְדא ְ פ רשׁוּתא ה ְתּ ֗נוּפה Y על ִאk שּׁי ה ֲחל ִ בים֙ י ִ ֔ ביאוּ ְלה נoיף ְתּ ; נוּפה ִל ְפנ.י ְו ֶח ְדיא ד ֲ א רמוּתא ע ל ֻקְרבּ ֵני תְ רבּ יּא י ְ יתוּן ל ֲ אר מא ֲאר מא ֳק דם ְיי ִו ֵיהי ל ְך ֑יהוה ְו ָה ֨יה ְל ֜ך ְוּלב_ נ יך ִא ְתּ ך֙ ְל ָח ֔ק־עוֹלם כּ ֲאU שׁר ִצJ וּה ֽיהוה: ְו ִל ְב נ ְיך ִעמּ ְך ִל ְקים ע לם ְכּ מא ִדי פ ִ קּיד ְיי:

רש“י (יג) ְו ָחק ָבּ ֶנ ָיך. ֵאין ְל ָבנוֹת ֹחק בּ ֳקּ ָד ִשׁים (שם ז): ִכּי ֵכן ֻצֵוּ ִיתי. בּ ֲאִנינוּת לֹא ב ֵח ֶלק, ֶא ָלּא ִאם ִתּ ְתּנוּ ָל ֶהם מ ָתּנוֹת ר ָשּׁאוֹת ֵהן ֶל ֱאכוֹל ְבּ ָח ֶזה ָושׁוֹק. אוֹ ֵאינוֹ יֹ ְאכ ָלוּה (שם ח; זבחים קא.): (יד) ְו ֵאת ֲח ֵזה ה ְתּ ָנוּפה. ֶשׁל שׁ ְל ֵמי ִצבּוּר: ֶא ָלּא  אף ה ָבּנוֹת בּ ֵח ֶלק, תּ ְלמוּד  לוֹמר ִ”כּי ָח ְק ָך ְו ָחק ָבֶּנ ָיך ִנ ְתּנוּ“, ֹחק ל ָבִּנים ֹתּ ְאכלוּ ְבּ ָמקוֹם ָטהוֹר. ְו ִכי ֶאת ָה ִר ִאשׁוֹנים ָא ְכלוּ ְבּ ָמקוֹם ָט ֵמא. ֶא ָלּא ְו ֵאין ֹחק ל ָבּנוֹת (תורת כהנים שם י): (טו) שׁוֹק ה ְתּ ָרוּמה ו ֲח ֵזה ה ְתּ ָנוּפה. ָה ִר ִאשׁוֹנים ֶשׁ ֵהם ָק ְד ֵשׁי ֳק ָד ִשׁים ְהוּז ְקקוּ ֲא ִכ ָיל ָתם ְבּ ָמקוֹם ָקדוֹשׁ, ֲא ָבל ֵאלּוּ ֵאין ְלשׁוֹן ֲ”א ֶשׁר הוּנף ו ֲא ֶשׁר ָהוּרם“ (שמות כט, כז). ְתּ ָנוּפה, ִמוֹל ְיך ֵוּמ ִביא ְתּ ָרוּמה ְצ ִר ִיכים ְתּוֹך ה ְקּ ָל ִעים, ֲא ָבל ְצ ִר ִיכים ֵהם ְל ֵה ָא ֵכל ְתּוֹך מ ֲחֵנה ִי ְשׂ ָר ֵאל ֶשׁהוּא ָטהוֹר מ ֲע ֶלה ִוּמוֹריד. ְו ָל ָמה ִח ְלּ ָקן ה ָכּתוּב ְתּ ָרוּמה  בּשּׁוֹק ְוּת ָנוּפה ֶבּ ָח ֶזה לֹא ָיד ְענוּ, ִמ ִלּ ָיכֵּנס ָשׁם ְמ ָצוֹר ִעים. ִמ ָכּאן ֶשׁ ָקּ ָד ִשׁים ק ִלּים ֶנ ֱא ָכ ִלין ְבּ ָכל ָה ִעיר (תורת כהנים ֶשׁ ְשֵּׁנ ֶיהם בּ ֲה ָר ָמה ו ֲהָנ ָפה: [על ִא ֵשּׁי ה ֲח ָל ִבים. ְכּמוֹ  על ֶח ְל ֵבי ָה ִא ִשּׁים:] על שם ט; זבחים נה.): א ָתּה ָוּב ֶנ ָיך ְוּב ֹנ ֶת ָיך. א ָתּה ְו ָבֶנ ָיך בּ ֵח ֶלק, ֲא ָבל ְבּ ֶנוֹת ָיך ִא ֵשּׁי ה ֲח ָל ִבים. ִמ ָכּאן ֶשׁה ֲח ָל ִבים ְלמ ָטּה ִבּ ְשׁ עת ְתּ ָנוּפה. ְוִישּׁוּב ה ִמּ ְק ָראוֹת ֶשׁלֹּא

ְוט ֵמא ִמ ְטּוּמ את זב. ְו ֵא ֶיזה ֶזה? ֶזה מ ֲ ח ֵנה ִי ְשׂר ֵאל ְו ֵא  ימא:  טהוֹר ִמ ְטּוּמא ת .sections, each of which had a different level of holiness  זב ְוט ֵמא ִמ ְטּוּמ את ֵמת, ְו ֵא ֶיזה ֶזה? ֶזה מ ֲ ח ֵנה ְלִו יּה! א מר א בֵּ יּי: א מר ְק רא: The holiest section was called the Camp of the Shechinah ”ו ֲ אכ ְ ל ֶתּם ֹא תהּ ְבּ מקוֹם  קדוֹשׁ“,  אוֹתהּ ְבּ מקוֹם  קדוֹשׁ, ְולֹא א ֶ חֶרת ְבּ מקוֹם Divine Presence), where the Mishkan stood. Next came)  קדוֹשׁ , א ְ פּ קהּ ְלמ ֲ ח ֵנה ְלִו יּה, ה דר ְכּ ִתיב ְ”בּ מקוֹם  טהוֹר“, א ְ פּ קהּ ְלמ ֲ ח ֵנה -the Camp of the Leviim, where the Leviim lived, which sur ִי ְשׂר ֵאל. רבא א מר:  ”אוֹתהּ ְבּ מקוֹם  קדוֹשׁ“ ְולֹא א ֶ חֶרת ְבּ מקוֹם  קדוֹשׁ, rounded the area around the Mishkan. Finally, the least א ְ פּ קהּ ְלג ְ מֵרי, ה דר כּ תב ר ֲ חמ נא: ֹ”תּ ְאכלוּ ְבּ מקוֹם  טהוֹר“, עְ יּ  ילא ְלמ ֲ ח ֵנה holy camp was the Camp of Israel that surrounded the ִי ְשׂר ֵאל (זבחים נה.): Camp of the Leviim, and was occupied by the rest of the nation. In Eretz Yisrael, the Beis HaMikdash and its Court- Our pasuk about the minchah (meal offering) says You implies that ( ֹאתהּ) yard corresponded to the Camp of the Shechinah, the shall eat “it” in a holy place. The word it Temple Mount (Har HaBayis) to the Camp of the Leviim, this requirement applies only to the minchah, this cat- and the city of Yerushalayim to the Camp of Israel. egory of baked offering, not to any other. Therefore, the One primary difference between the various camps was requirement to eat the korban in a holy place — the Camp which types of tamei (ritually impure) people may enter of the Shechinah — applies only to a minchah offering, but them. For example, a metzora55 may not enter any of the not to the loaves of the todah and nazir. camps; a woman who gave birth and has not yet become Since the minchah is a kodshei kodashim offering, it must tahor (ritually pure) may not enter the Camp of the Leviim, be eaten in the Camp of the Shechinah. The todah breads but may enter the Camp of Israel; someone tamei with corpse and nazir’s breads, which are kodashim kalim offerings, do tumah may not enter the Camp of the Shechinah, but may not need to be eaten in the Camp of the Shechinah. -tells us that kodashim ka ( ֹאתהּ) ”enter the Camp of Israel and the Camp of the Leviim.56 While the word “it There are two categories of korbanos (offerings): kod- lim offerings do not have to be eaten in the Camp of the shei kodashim, such as menachos (meal offerings), and Shechinah, perhaps they must be eaten in the Camp of kodashim kalim, less-holy offerings, such as personal the Leviim. The next pasuk tells us that this is not so. That shelamim (peace) offerings. pasuk says that the shelamim, kodashim kalim, should A todah (thanksgiving offering) is a shelamim offering be eaten in a tahor place. This teaches that the place to that is accompanied by forty loaves, ten each of four dif- eat a kodashim kalim needs to be only minimally tahor, ferent types. free from the tumah of the but not of other tumos. When a nazir concludes his term of nezirus, he brings Kodashim kalim may therefore be eaten anywhere in the three animal offerings, one of them a shelamim, which is ac- Camp of Israel, or anywhere in Yerushalayim. companied by twenty loaves, ten each of two different types. Another opinion arrives at the same conclusion, but in a different way. Our pasuk, which excludes the todah breads ו ֲאכ ְל ֶתּם ֹא תהּ ְבּ מקוֹם  קדוֹשׁ.  תּנוּ ר בּ נן: ְ”ו ֵאת ֲח ֵזה ה ְ תּ  נוּפה ְו ֵאת שׁוֹק and other kodashim kalim from the requirement of being ה ְ תּ  רוּמה ֹתּ ְאכלוּ ְבּ מקוֹם  טהוֹר“ (פסוק יד), א מר ר ִ בּי ְנ ֶח ְמ יה: ְו ִכי ִר ִאשׁוֹנים eaten in a holy place, could mean that they may be eaten in ְבּ ְטוּמ אה ֲא כלוּם? ֶא לּא  טהוֹר ִמ ְכּ לל ֶשׁהוּא ט ֵמא,  טהוֹר ִמ ְטּוּמ את ְמצוֹרע

55. A metzora is a person who has contracted tzaraas, specific blemishes that appear on his body, making him tamei. See below, Chapter 13. 56. See General Introduction to the Schottenstein Edition of Tractate Zevachim.

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for it is your portion and the portion of your sons from the fire offerings of HASHEM, for so have I been commanded. 14 And the breast of the waving and the thigh of the raising-up you shall eat in a pure place, you and your sons and daughters with you; for they have been given as your portion and the portion of your sons from the feast peace offerings of the Children of Israel. 15 They are to bring the thigh of the raising-up and the breast of the waving upon the fire offering fats to wave as a tenufah before HASHEM; and it shall be for you and your sons with you for an eternal decree, as HASHEM has commanded.’’

ְק רא?. . . ר בא א מר: ְ”ו ֵאת ֲח ֵזה ה ְ תּ  נוּפה ְו ֵאת שׁוֹק ה ְ תּ  רוּמה ֹתּ ְאכלוּ. . . א תּה a place that has no holiness at all — even outside the Camp   ְ ְ וּב ֶניך ְוּב ֹנ ֶתיך ִאתּך“, ִבּ ְז מן ֶשׁ ִאתּך (יבמות פז.): of Israel. But the next pasuk says that the shelamim have to ְ -the pasuk is tell ,( ִאתּך) ”be eaten in a “tahor place,” which teaches that the shelamim By saying daughters “with you and all kodashim kalim must be eaten in a place that has ing us that the permission to eat the breast and thigh por- some tumah restriction. This refers to the Camp of Israel. tions of a shelamim is not given to all daughters. We now understand that the word tahor in the next pasuk Only a single daughter who is still with her father the means a place that is free from the tumah of a metzora, but Kohen may eat these portions. If she married a non-Ko- it is a place where some tamei people — like a woman who hen, she may no longer eat these portions, even if she gave birth — may enter (Zevachim 55a). was later divorced or widowed and returned to her father’s Also a Command house (Yevamos 87a). שׁוֹק ה ְתּ  רוּמה ו ֲח ֵזה ה ְתּ  נוּפה  על ִא ֵשּׁי ה ֲחל ִבים י ִביאוּ ְלה ִניף ְתּנוּפה .15 ִכּי ֵכן ֻצֵוּ ִיתי. בּ ֲ א ִנינוּת יֹ ְאכ לוּה (יומא ה:, זבחים קא.): On the eighth day of the miluim (inauguration) ceremo- — They are to bring the thigh of the raising-up and the ny for the Mishkan, the first day Aharon and his sons per- breast of the waving upon the fire offering fats to wave formed the avodah (Temple service), Nadav and Avihu, as a wave-service. two of Aharon’s sons, performed an unauthorized service in the Mishkan and died. Moshe was now instructing Aha- What’s on Top? ron and his surviving sons how to proceed with the avodos, When a shelamim (peace offering) is offered, its breast although they were mourners. and right thigh, which are the portion given to the Kohen, Why did Moshe have to say, for so I have been com- are separated from the rest of the meat. They and the sac- manded? Was not everything he taught a command from rificial parts that will be burned on the Mizbe’ach (Altar) Hashem? are then waved together. This is known as tenufah. שׁוֹק ה ְתּ  רוּמה ו ֲח ֵזה ה ְתּ  נוּפה  על ִא ֵשּׁי ה ֲחל ִבים י ִביאוּ ְלה ִניף ְתּ  נוּפה. ֵכּיצ ד -Moshe added this because he was saying something un ֶעוֹשׂה? ֵמ ִנ יח ֵא ִימוּרין ע ל ִפּיסּ ת ה יּד ְוח ֶזה ְושׁוֹק ֲע ֵל ֶיהן. . . ִדּ ְכ ִתיב ”שׁוֹק usual. When Nadav and Avihu died, Aharon and his sons ה ְ תּ  רוּמה ו ֲ ח ֵזה ה ְ תּ  נוּפה על ִא ֵשּׁי ה ֲ חל ִבים י ִביאוּ ְלה ִניף ְתּ  נוּפה“ (מנחות סב.): became onenim.57 Normally, an onein is prohibited to eat any sanctified food, and certainly not food from korbanos Our pasuk says that the breast and thigh portions given (offerings). But in this case Moshe told them that they to the Kohen are “upon” the fats that are burned on the should eat the minchah (meal offering). He therefore felt it Mizbe’ach (Altar). But a pasuk above58 says that the fats necessary to add that this exception was specifically com- burned on the Mizbe’ach are placed on top of the breast manded by Hashem (Yoma 5b; Zevachim 101a). portion that is given to the Kohen.  Both are true. The pasuk above is talking about when ְו ֵאת ֲח ֵזה ה ְתּנוּפה ְו ֵאת שׁוֹק ה ְתּ  רוּמה ֹתּ ְאכלוּ . . . א תּה וּב ֶניך .14 the Kohen is bringing the offering from the butchering  ְ And the breast of the waving and the — ְוּב ֹנ ֶתיך ִאתּך place.59 At that time, the fats are on top. As he hands thigh of the raising-up you shall eat…you and your them over to the Kohen who will wave them, he turns over sons and daughters with you. the pile so that the breast is on top; our pasuk refers to Some Daughters the latter part of the process. Our pasuk therefore de- When a shelamim (peace offering) is offered, its breast scribes the tenufah with the breast portion on top of the and right thigh are removed from the rest of the meat fats (Menachos 62a). .As Hashem has commanded — כּ ֲא ֶשׁר ִצ וּה ה‘ and waved, together with the sacrificial parts that will be burned on the Mizbe’ach (Altar). This is known as tenufah.   Yet Another Command ְו ֵאת ֲח ֵזה ה ְתּ  נוּפה ְו ֵאת שׁוֹק ה ְתּ  רוּמה ֹתּ ְאכלוּ. . . א תּה וּב ֶניך ְוּב ֹנ ֶתיך כּ ֲא ֶשׁר ִצ וּה ה‘. ְולֹא ֵמ ֵא לי ֲא ִני ֵאוֹמר (יומא ה:, זבחים קא.): ִאתּ ְך. ְכּ ֶשׁ ִהיא ֶחוֹזֶרת ֶחוֹזֶרת ִל ְת  רוּמה, ְו ֵא ינהּ ֶחוֹזֶרת ְלח ֶזה  ושׁוֹק. . . מאי

57. A person becomes an onein (pl. onenim) immediately upon the death of one of his immediate relatives for whom he is obligated to mourn. One remains an onein (Biblically) for the day of the relative’s passing (and possibly the following evening, as well, if the person was not yet was an area of the Beis HaMikdash Courtyard directly opposite the northern ( ֵבּית ה ִ מּ ְטבּחִ ים) buried). 58. 7:30. 59. The butchering place

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חמישי טז ְו. את | ְשׂK עיר הח ֗טּאת ָדּ֥רֹשׁ * ָדּ] רשׁ מUֹ שׁה ְו ִה. נּה שֹׂר ף טז ְו ית ְצ ִפ ירא ְדח טּ  אתא ִמ ְת בּע תּ ְב ֵעהּ מֹ ֶשׁה ְו הא ִא  תּוֹקד ְוּר ֵגז על ֶא ְלע זר ְוע ל ַ֠ו ִיּ ְק ֠צֹף  ע ֶל־א ְלעn זר ְו ע B ל־אית ָ מר֙ ְבּ. ני א ֲה ֔רֹן ה ֽנּ ָוֹתH רם ֵל ֽאמֹר: ִאית מר ְבּ ֵני א ֲ הרֹן ְדּ ִא ְשׁתּ ארוּ ְל ֵמ  ימר: יז מ ֵדין  לא ֲאכ ְ לתּוּן  ית ח טּ  אתא בּ ֲ את ר יז ַמ ֗דּוּע ֽלֹ ֲא־אכ ְל_תּם ֶאת־הח טּאת֙ ִבּ ְמ ֣קוֹם ַה ֔קֹּ ֶדשׁ כּי ֥קֹ ֶדשׁ ק ִ דּישׁ ֲאֵרי קֹ ֶדשׁ ְקוּד ִשׁין ִהיא ְוי תהּ ְיה ב קGדH שׁים 8 הוא ְו ֹא תהּ | נY תן ל ֶ֗ כם ל ֵ שׂאת֙ ֶא ֲת־ע֣וֹן ה Gֵע ֔דה ְלכפּ5ר ְלכוֹן ְלס לּ חא על ֵחוֹבי ְכ ִנ ְשׁ תּא ְלכ פּרא * חצי התורה בתיבות דרש מכא ודרש מכא

רש“י י ְכ ִחישׁוּ ֶזה ֶאת ֶזה ְכּ ָבר ֵפּיר ְשׁ ִתּי ְשׁ ָל ְשׁ ָתּן ְבּ צו ֶאת א ֲהרֹן (לעיל ז, ל): (טז) ְשׂ ִעיר ָפָּניו ְכֶּנֶגד ה ָבִּנים ְו ָכעס (שם ג): ֵלאמֹר. ָא מר ָל ֶהם: ֲה ִשׁ ִיבוּני  על ְדּ ָב ָרי (שם): ה ח ָטּאת. ְשׂ ִעיר ְמוּס ֵפי רֹאשׁ ֶחוֹדשׁ. ְוּשׁלֹ ָשׁה ְשׂ ִע ֵירי ח ָטּאוֹת ָק ְרבוּ בּוֹ  ביּוֹם, (יז) מ דּוּע לֹא ֲא כ ְל ֶתּם ֶאת ה ח ָטּאת ִבּ ְמקוֹם הקֹּ ֶדשׁ. ְו ִכי חוּץ לקֹּ ֶדשׁ ְ”[קחוּ] ְשׂ ִעיר ִע ִזּים“ (לעיל ט, ג), ְוּשׂ ִעיר נ ְחשׁוֹן (במדבר ז, טז) ְוּשׂ ִעיר רֹאשׁ ֲא ָכ ָלוּה ו ֲהלֹא ְשׂ ָר ָפוּה,  וּמהוּ ֵאוֹמר ִ”בּ ְמקוֹם הקֹּ ֶדשׁ“? ֶא ָלּא ָא מר ָל ֶהם: ֶשׁ ָמּא חוּץ ֶחוֹדשׁ (שם כח, טו), ִוּמ ָכּוּלּן לֹא ִנ ְשׂ רף ֶא ָלּא ֶזה. ְוֶנ ְח ְלקוּ ב ָדּ ָבר ח ְכ ֵמי ִי ְשׂ ָר ֵאל, ֵישׁ ל ְקּ ָל ִעים ָיְצ ָאה ְוִנ ְפ ְס ָלה: ִכּי קֹ ֶדשׁ ָק ָד ִשׁים הוּא. ְוִנ ְפ ֶס ֶלת ְבּ ֵיוֹצא, ְו ֵהם ָא ְמרוּ ְאוֹמ ִרים: ִמ ְפֵּני ְטוּמ ָאה ֶשׁ ָנְּג ָעה בּוֹ ִנ ְשׂ רף, ְוֵישׁ ְאוֹמ ִרים: ִמ ְפֵּני ֲאִנינוּת ִנ ְשׂרף לוֹ: ָלאו. ָא מר ָל ֶהם: ִהוֹאיל ִוּב ְמקוֹם הקֹּ ֶדשׁ ָהְי ָתה  מ דּוּע לֹא ֲאכ ְל ֶתּם ָאוֹתהּ: ְל ִפי ֶשׁהוּא ָק ְד ֵשׁי דוֹרוֹת, ֲא ָבל ְבּ ָק ְד ֵשׁי ָשׁ ָעה ָס ְמכוּ  על מֹ ֶשׁה ֶשׁ ָא מר ָל ֶהם בּ ִמְּנ ָחה ְו ֹא ָתהּ ָנ תן ָל ֶכם ָל ֵשׂאת וגו‘. ֶשׁה ֹכּ ֲהִנים ְאוֹכ ִלים ְוּב ָע ִלים ִמ ְתכּ ְפּ ִרים (שם ְ”ו ִא ְכ ָלוּה  מצּוֹת“ (פסוק יב; תורת כהנים פרק ב, ח-י; זבחים קא.): ָדּרֹשׁ ָדּ רשׁ. ד): ָל ֵשׂאת ֶאת ֲעוֹן ָה ֵע ָדה. ִמ ָכּאן ָלמ ְדנוּ ֶשׁ ְשּׂ ִעיר רֹאשׁ ֶחוֹדשׁ ָהָיה, ֶשׁהוּא ְשׁ ֵתּי ְד ִרישׁוֹת, ִמ ְפֵּני מה ִנּ ְשׂרף ֶזה ִוּמ ְפֵּני מה ֶנּ ֶא ְכלוּ ֵאלּוּ. ָכּ ְך הוּא ְבּתוֹרת ְמכ ֵפּר  על ֲעוֹן ְטוּמ את ִמ ְק ָדּשׁ ְו ָק ָד ָשׁיו (תורת כהנים שם ב; זבחים קא:), ֶשׁח טּאת ֹכּ ֲהִנים (פרק ב, ב): על ֶא ְל ָע ָזר ְו על ִא ָית ָמר. ִבּ ְשׁ ִביל ְכּבוֹדוֹ ֶשׁל א ֲהרֹן ָהפ ְך ְשׁ ִמ ִיני ְוח טּאת נ ְחשׁוֹן לֹא ְלכ ָפּ ָרה ָבאוּ:

ְו ִה ֵנּה שֹׂ רף. ִמנִּ ין? ִדּ ְכ ִתיב ְ”וכל ח טּאת ֲא ֶשׁר  יוּבא ִמדּ מהּ“ (לעיל ו, כג), -On the eighth day of the miluim (inauguration) ceremo ֶשׁ ֵאין תּ ְ למוּד לוֹמר ”בּ ֵאשׁ ִתּשֵּׂרף“, וּמה תּ ְ למוּד לוֹמר ”בּ ֵאשׁ ִתּשֵּׂרף“? ִאם -ny for the Mishkan, the first day Aharon and his sons per ֵאינוֹ ִע ְנין ְלגוּפוֹ, ִדּ ְכ ִתיב ְ”ו ִה ֵנּה שֹׂ רף“, ְתּ ֵנהוּ ִע ְנין ְל כל ִא ִיסּוּרין ֶשׁ בּתּוֹרה ,formed the avodah (Temple service), Nadav and Avihu (פסחים כג:): two of Aharon’s sons, performed an unauthorized service in the Mishkan and died. Our pasuk teaches that if the blood of an outer chatas Moshe was now instructing Aharon and his surviving (sin offering) wrongly entered the Heichal (Sanctuary), the sons how to deal with the shelamim (peace offering) they chatas is invalid and must be burned.62 But another pasuk had brought that day. seems to teach the same thing! It says,63 Any chatas from He stressed that Hashem commanded Aharon and his which some blood has been brought to the Ohel Moed… it sons to eat the shelamim even though they were onenim.60 shall be burned in fire. Why is that other pasuk needed? This was an exception to the rule; because these shelamim According to one opinion, that pasuk refers to other were one-time offerings, they must be eaten, as Hashem items that the Torah prohibited,64 meaning chametz on commanded regarding the minchah (meal offering)61 Pesach and the ox that is to be stoned.65 Now, the pesukim (Yoma 5b; Zevachim 101a). about chametz and the ox clearly say that they are forbid- den to be eaten.66 That pasuk teaches that we are also Moshe — ְו ֵאת ְשׂ ִעיר הח טּאת דּרֹשׁ דּ רשׁ מֹ ֶשׁה ְו ִה ֵנּה שֹׂרף .16 forbidden to benefit from them (Pesachim 23b). inquired insistently about the he-goat of the chatas of- fering, for behold, it had been burned! The Midpoint דּרֹשׁ דּ רשׁ. ֶח ְצ יין ֶשׁל ֵתּיבוֹת (קידושין ל.): Don’t Go Inside The early Sages were called Soferim, those who count, There were two Mizbechos () in the Mishkan and because they counted all the letters of the Torah. They said in our pasuk (דּרֹשׁ דּר שׁ) in the Beis HaMikdash: an Outer Mizbe’ach, which stood that the two words darosh darash in the main Courtyard, on which the blood of almost all are the midpoint of the Torah’s words (Kiddushin 30a). offerings was placed, and where sacrificial parts were burned; and an Inner Mizbe’ach, which stood in the Heichal Three Offerings ְו ֵאת ְשׂ ִעיר הח טּאת  דּרשׁ דּ רשׁ מֹ ֶשׁה ְו ִה ֵנּה שֹׂ רף. ְ”שׂ ִעיר“, זוּ ְשׂ ִעיר (Sanctuary), on which the daily ketores (incense offering) נ ְ חשׁוֹן, ”ח טּאת“, זוּ ח טּאת ְשׁ ִמ ִיני, ”דּרֹשׁ“, שׂ ִעיר ֶשׁל רֹאשׁ ֶחוֹדשׁ.  יכוֹל .was burned wall of the Mizbe’ach. In this area, the slaughtered offerings were skinned and butchered, and the parts that were to be cooked were washed. 60. A person becomes an onein (pl. onenim) immediately upon the death of one of his immediate relatives for whom he is obligated to mourn. One remains an onein (Biblically) for the day of the relative’s passing (and possibly the following evening, as well, if the person was not yet buried). 61. See discussion above, pasuk 13, “Also a Command.” 62. See Schottenstein Edition, note 33. See discussion below, pasuk 18, “Remain in Place.” 63. Above, 6:23. See discussion there, “Forbidden for Benefit.” 64. One of the rules ִאם ֵאינוֹ ִע ְנין ְלגוּפוֹ ְתּ ֵנהוּ ִע ְנין ְלדבר) used in the Oral Law to understand the Torah’s intent is im eino inyan legufo, teneihu inyan l’davar acheir This means that if a certain law cannot be applied exactly as written in the Torah (because, for example, other pesukim taught us .(א ֵ חר differently or because the Torah taught the law elsewhere), we apply the law to a similar case. 65. If an ox gored a person and killed him, it is stoned to death. See Shemos 21:28. 66. Shemos 12:20 and 21:28.

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The dispute 16 Moshe inquired insistently about the he-goat of the chatas offering, for between Moshe behold, it had been burned! — and he was wrathful with Elazar and Isamar, and Aharon Aharon’s remaining sons, saying: 17 ‘‘Why did you not eat the chatas in the place of holiness? for it is most holy; and He gave it to you to gain forgiveness

We learn from this that when a teacher needs to express ְשׁל ְשׁ תּן ִנ ְשְׂרפוּ? תּ ְ למוּד לוֹמר ְ”ו ִה ֵנּה שֹׂ רף“, ֶא חד ִנ ְשׂ רף ְולֹא ְשׁל ְשׁתּן -anger at his students, he should direct it at the less-prom ִנ ְשְׂרפוּ.  ”דּרשׁ דּ רשׁ“. ְשׁ ֵתּי ְדִרישׁוֹת ל מּה? א מר ְלהוּ: ִמ ְפּ ֵני מה ח טּאת זוּ inent ones. On the other hand, when it comes to making ִנ ְשְׂר פה ְו ֵאלּוּ מוּנּחוֹת (זבחים קא:): The eighth day of the miluim (inauguration) ceremony a feast for one’s students, he should focus on the greatest for the Mishkan was the first day Aharon and his sons ones (Avos DeRabbi Nassan 37:12). performed the avodah (Temple service) in the Mishkan. Why did —  מ דּוּע לֹא ֲאכ ְל ֶתּם ֶאת הח טּאת ִבּ ְמקוֹם הקֹּ ֶדשׁ .17 A total of three he- were brought as chatas (sin) of- you not eat the chatas in the place of holiness? ferings on that day, which was Rosh Chodesh Nissan: the chatas brought by Nachshon ben Aminadav, the prince of Proper Manners  מ דּוּע לֹא ֲאכ ְל ֶתּם. ְו ֵאינוֹ ִנ ְכנס ְל ְתוֹך ִדּ ְבֵרי ֲח ֵבירוֹ, ֶזה א ֲ הרֹן, ְבּשׁעה the tribe of Yehudah to inaugurate the Mizbe’ach (Altar);67 ֶשׁא מר לוֹ מֹ ֶשׁה: ”מ דּוּע לֹא ֲאכ ְ ל ֶתּם ֶאת ה ח טּאת ִבּ ְמקוֹם ה קֹּ ֶדשׁ“, לֹא the chatas that the Jewish people were commanded to ר צה לוֹמר לוֹ: מֹ ֶשׁה א ִחי, ְִאוֹנ ִנים  אנוּ ְו ִאי ֶא ְפ שׁר ְל ֵאוֹנן ֶל ֱאכוֹל ִמקּ ְד ֵשׁי bring for the eighth day of the miluim;68 and (c) the mussaf שׁמ ִ ים ֶשׁ ֵהם קד ִשׁים ק ִ לּים, ו ֲ הֵרי ְדּבִרים קל ו ֶחוֹמר,  וּמה ִאם קד ִשׁים ק ִ לּים additional) chatas of Rosh Chodesh.69) ֲא ִסוּרים  לנוּ ְל ֵאוֹנן, ח טּאת ֶשׁ ִהיא ֲח  מוּרה ע ל א חת כּ מּה ְוכ מּה (אבות and ,(ה ח טּאת) chatas ,( ְשׂ ִעיר) The three words — he-goat דרבי נתן לז, יב): hint at the three different chatas offerings — (דּרֹשׁ) inquired brought that day: The “he-goat” refers to the he-goat of Nach- The eighth day of the miluim (inauguration) ceremony shon. The “chatas” is the chatas that the Jewish people were for the Mishkan was the first day Aharon and his sons commanded to offer on the eighth day of the miluim. “In- performed the avodah (Temple service) in the Mishkan. quired” refers to the he-goat brought on every Rosh Chodesh. A total of three he-goats were brought as chatas (sin) of- Because two of his sons had died, Aharon did not handle ferings on that day, which was Rosh Chodesh Nissan: the chatas offerings normally. Our pasuk says, in the singular, chatas brought by Nachshon ben Aminadav, the prince of “it” had been burned, one chatas was burned, while the the tribe of Yehudah, to inaugurate the Mizbe’ach (Altar);72 70 others were left uneaten. the chatas that the Jewish people were commanded to As we learned above, Moshe had told Aharon to eat the bring for the eighth day of the miluim;73 and (c) the mussaf minchah (meal) and shelamim (peace) offerings that had (additional) chatas of Rosh Chodesh.74 been brought. Moshe wanted to know why the chatas offer- As we learned above, even though two of Aharon’s sons ings were treated differently. The double expression in our had been killed, Moshe had told Aharon to eat the minchah דּרֹשׁ דּ רשׁ מֹ ֶשׁה pasuk, , literally, inquiring, Moshe inquired, and shelamim offerings that had been brought. implies that Moshe made two inquiries. He wanted to know However, the chatas offerings were not handled nor- why one of the chatas offerings had been burned, and also mally; one had been burned, and other two had not been 71 why the other two had not been eaten (Zevachim 101b). eaten. Moshe challenged why this was done. Aharon could have interrupted Moshe immediately and And he was — ו ִיּ ְקצֹף  על ֶא ְלע זר ְו על ִאית מר ְבּ ֵני א ֲהרֹן  הנּוֹת ִרים explained his reasoning.75 Instead, Aharon let Moshe finish wrathful with Elazar and Isamar, Aharon’s remaining his complaint. sons. We learn from here that a wise person does not interrupt Redirected Anger someone else (Avos DeRabbi Nassan 37:12). And He gave it to you — ְו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת ֶאת ֲעוֹן ה ֵעדה ו ִיּ ְקצֹף על ֶא ְלעזר ְועל ִאית מר. ִמ כּאן א ְמרוּ ְכּ ֶשׁא דם ֶעוֹשׂה ִמ ְשׁ ֶתּה ְלת ְ ל ִמ ידיו ֵאינוֹ ֵנוֹתן פּ ניו ֶא לּא ְבּ גדוֹל. ְוּכ ֶשׁהוּא ֵקוֹצף ִאינוֹ ֵקוֹצף ֶא לּא ע ל to gain forgiveness for the sin of the assembly. ה קּ טן, ֶשׁ ֶנּ ֱא מר ”וִ יּ ְקצֹף על ֶא ְלעזר ְו על ִאית מר“, ְמל ֵ מּד ֶשׁ אף א ֲ הרֹן היה Only One Atones ְבּ ִק צּפוֹן (אבות דרבי נתן לז, יב): Moshe was angry at Aharon as well as his sons, Elazar On the eighth day of the miluim (inauguration) ceremo- and Isamar. Our pasuk says only that he was angry at Ela- ny, Nadav and Avihu, two of Aharon’s sons, performed an zar and Isamar. Out of respect for Aharon, Moshe looked unauthorized service in the Mishkan and died. ְו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת ֶאת ֲעוֹן ה ֵע דה. ֵא ִיני ֵיוֹד ע ֵא ֶיזהוּ, ְכּ ֶשׁהוּא ֵאוֹמר .only at the sons to express his anger

67. Beginning on this day, the princes of the tribes each brought a set of offerings, included a chatas, in honor of the dedication of the Altar See Bamidbar, Chapter 7. 68. Above, 9:3. 69. Bamidbar 28:15. 70. See discussion below, pasuk 17, “Only One .( ֲח ֻנכּ ת ה ִ מּ ְז ֵבּ ח) Atones,” for which one of the chatas offerings was burned. 71. See Schottenstein Edition, note 13. 72. Beginning on this day, the ,See Bamidbar .( ֲח ֻנ כּת ה ִ מּ ְז ֵבּ ח) princes of the tribes each brought a set of offerings, included a chatas, in honor of the dedication of the Altar Chapter 7. 73. Above, 9:3. 74. Bamidbar 28:15. 75. See below, pasuk 18, “Why It Was Burned.”

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ֲע ֵליהUם ִל ְפ5 ני ֽיהוה: יח ֚ ֵהן ֽלֹא־הוּבא ֶאת־דּ ֔ מהּ ֶאל־ ֲע ֵליהוֹן ֳקדם ְיי: יח הא לא ִאתּע ל ית ְדּמ הּ ְל ֵבית ְקוּדשׁא ג וּאה ֵמיכ ל ַה ֖קֹּ ֶדשׁ ְפּ8 נ ימה א ֨ כוֹל ֽ ֹתּ ְאכ ֥לוּ ֹא) תהּ ַבּ ֖קֹּ ֶדשׁ כּ ֲאl שׁר ִצ3 וּ ִיתי: ֵתּ ְיכלוּן י תהּ ְבּ ְקוּד שׁא ְכּ מא ִדי פ ֵ קּ ִדית:

רש“י (יח) ֵהן לֹא ָהוּבא וגו‘. ֶשׁ ִאילּוּ ָהוּבא ָהָיה ָל ֶכם ְל ָשׂ ְר ָפהּ, ְכּמוֹ ֶשׁ ֶנּ ֱאמר ָל ֶכם ְל ָא ְכ ָלהּ  אף  על ִפּי ֶשׁא ֶתּם ְאוֹנִנים: כּ ֲא ֶשׁר ִצֵוּ ִיתי. ָל ֶכם בּ ִמְּנ ָחה (לעיל ְ”ו ָכל ח ָטּאת ֲא ֶשׁר ָיוּבא ִמ ָדּ ָמהּ וגו‘ ” (לעיל ו, כג): ָא ֹכל ֹתּ ְאכלוּ ֹא ָתהּ. ָהָיה פסוק יב):

?Atones for What ְ”ו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת ֶאת ֲעוֹן ה ֵע דה“, ֱהֵוי ֵאוֹמר ֶזה שׂ ִעיר ֶשׁל רֹאשׁ -According to one opinion, the chatas (sin offering) he ֶחוֹדשׁ (זבחים קא:): -goat that was brought monthly as part of the mussaf (ad ְו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת ֶאת ֲעוֹן ה ֵע דה. ר ִ בּי ְז ִע ירא ְור ִ בּי ִל ֶע ֶזר ְבּ ֵשׁם ר ִ בּי ditional) offerings on Rosh Chodesh atones for the sin of a הוֹשׁ ְ ע יה, ר ִ בּי י ֲ עקֹב בּר א חא ְבּ ֵשׁם ר ִ בּי יוֹח נן, ְ”ו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת tamei (ritually impure) person entering the Beis HaMikdash ֶאת ֲעוֹן ה ֵע דה“. מה נן ק ְי ִימין? ִאם ְבּשׂ ִעיר נ ְ חשׁוֹן, על ִשׁ ְבטוֹ ְמכ ֵ פּר, ִאם .(and for the sin of a tamei person eating a korban (offering ְבּשׂ ִעיר ֶשׁל (יום הכיפורים) [ה ִ מּ ִלּוּאים], ֵאין כּ ֵיוֹצא בּוֹ ְלדוֹרוֹת. ֶאלּא ֵכּן Another opinion disagrees and says that the Rosh Chodesh ֲא נן ק ְי ִימין ְבּשׂ ִעיר ֶשׁל רֹאשׁ ֹח ֶדשׁ (ירושלמי שבועות א, ד): The eighth day of the miluim (inauguration) ceremony chatas atones only for the lesser sin of a tahor (ritually for the Mishkan was the first day Aharon and his sons per- pure) person eating a tamei korban. He holds that only the formed the avodah (Temple service) in the Mishkan. A to- he-goat chatas offerings brought as part of the mussafim of tal of three he-goats were brought as chatas (sin) offerings the festivals atone for the sins of a tamei person entering on that day, which was Rosh Chodesh Nissan: the chatas the Beis HaMikdash and a tamei person eating a korban. ְו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת ֶאת ֲעוֹן ה ֵע דה. ר ִ בּי ִשׁ ְמעוֹן ֵאוֹמר:. . . מאי ט ְ ע ֵמיהּ brought by Nachshon ben Aminadav, the prince of the ְדּר ִ בּי ִשׁ ְמעוֹן? א מר ְק רא ְ”ו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת ֶאת ֲעוֹן ה ֵע דה“. ְו האי tribe of Yehudah, to inaugurate the Mizbe’ach (Altar);76 the ְק רא ְבּשׂ ִעיר ְדּרֹאשׁ ֹח ֶדשׁ ְכּ ִתיב, ְוי ִליף ֲ”עוֹן“ ֲ”עוֹן“ ִמ ִצּיץ. ֶנ ֱא מר  כּאן chatas that the Jewish people were commanded to bring ֲ”עוֹן“, ְו ֶנ ֱא מר ְלה לּן (שמות כח, לח) ֲ”עוֹן“. מה ְלּה לּן ְטוּמ את בּ שׂר, א ף -for the eighth day of the miluim;77 and (c) the mussaf (ad  כּאן ְטוּמ את בּ שׂר. ִאי מה ְלּה לּן ִעוֹלין אף  כּאן ִעוֹלין? ֲ”עוֹן ה ֵע דה“ ְכּ ִתיב ditional) chatas of Rosh Chodesh.78 Moshe discovered that (שבועות ט:): .one of them had been burned and wanted to know why As we learned above, even though two of Aharon’s The opinion that holds that the Rosh Chodesh he-goat sons had been killed, Moshe had told Aharon to eat the atones only for the sin of eating a korban that was tamei minchah (meal) and shelamim (peace) offerings that had learns this from a gezeirah shavah.81 been brought. With regard to the Rosh Chodesh he-goat, our pasuk -of the as ( ֲעוֹן) However, the chatas offerings were not handled normal- says, and He gave it to you to bear the sin is found in the pasuk ( ֲעוֹן) ”ly; one had been burned, while the other two had not been sembly. The same word “sin eaten, but we are not told which one was burned. regarding the Tzitz (Headplate) of the Kohen Gadol,82 so -regard ( ֲעוֹן) ”In our pasuk Moshe says that the chatas that was burned that Aharon shall bring forgiveness for a “sin would have forgiven the sins of the nation. ing the sacred offerings. This indicates that it was the Rosh Chodesh chatas that The Tzitz allows the sacrificial parts of a tamei korban was burned, because the chatas of Rosh Chodesh atones to be offered on the Mizbe’ach,83 but it does not validate a for the sin of tumah (ritual impurity) with regard to the Beis korban if the Kohen is tamei.84 The gezeirah shavah tells us HaMikdash79 (Zevachim 101b). that the he-goat of Rosh Chodesh, too, brings atonement The chatas of Nachshon atoned only for his tribe, not only for a korban that is tamei, not for a person who is for the entire nation. And our pasuk says that the chatas tamei. would have atoned for the sin of the assembly, meaning However, while the Tzitz validates the korban, the korban everyone. It therefore cannot be that Nachshon’s chatas does not atone for the sin itself. Perhaps the gezeirah shavah was burned. should tell us that, like the Tzitz, the Rosh Chodesh he-goat The pasuk also cannot mean that the chatas of the milu- allows sacrificial parts to be offered on the Mizbe’ach, but im had been burned, because Aharon was in fact allowed does not atone for people who eat tamei meat of korbanos. to eat this korban (offering), since it was one of the spe- Our pasuk tells us that this is not so. It says that the cial korbanos brought for the dedication of the Mishkan.80 he-goat of Rosh Chodesh atones for the sin of “the congre- ,This means a disqualification of people .( ֲעוֹן ה ֵעדה) ”Aharon was forbidden to eat only a chatas that would be gation brought in future generations (Yerushalmi Shevuos 1:4). not of the korban (Shevuos 9b).

76. Beginning on this day, the princes of the tribes each brought a set of offerings, included a chatas, in honor of the dedication of the Altar ,See Bamidbar, Chapter 7. 77. Above, 9:3. 78. Bamidbar 28:15. 79. See next discussion. 80. See discussion below .( ֲח ֻנ כּת ה ִ מּ ְז ֵבּ ח) pasuk 18, “Why It Was Burned.” 81. See note 21. 82. Shemos 28:38. 83. See discussion there, “Which Sin.” 84. See discussion there, “Only Regarding the Offerings.”

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for the sin of the assembly and to atone for them before HASHEM? 18 Behold, its blood was not brought into the holy within; you should have eaten it in the Holy, as I had commanded!’’

Can Another He-Goat Do It? money that was to be used for nedavos, “voluntary of- According to one opinion, the chatas (sin offering) he- ferings.” When there were no korbanos (offerings) being goat that was brought monthly as part of the mussaf (ad- brought on the Mizbe’ach (Altar), this money would be ditional) offerings on Rosh Chodesh atones for the sin of used to purchase sheep to be offered as donated com- a tamei (ritually impure) person entering the Beis HaMik- munal olah (burnt) offerings. These korbanos would be dash and for the sin of a tamei person eating a korban completely burned on the Mizbe’ach except for their hides, (offering). Another opinion disagrees and says that the which would be given to the Kohanim.85 he-goat of Rosh Chodesh atones only for the lesser sin of a If someone separates money for a chatas (sin offering) tahor (ritually pure) person eating a korban that was tamei. and some of the money was left after he has bought the He holds that only the he-goat chatas offerings brought as animal, this money was set aside for such a nedavah. ְו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת ֶאת ֲעוֹן ה ֵע דה. ְדּת ֵני תּ נּא ק ֵ מּיהּ ְדּ רב נ ֲ ח מן: part of the mussafim of the festivals atone for the sins of ִמ ְנ חת ְק נאוֹת מוֹת רהּ ְנד בה. א מר ֵליהּ: שׁ ִ פּיר קא ְמר ְ תּ, (במדבר ה, טו) a tamei person entering the Beis HaMikdash and a tamei ”מ ְ ז ֶכֶּרת עוֹן“ ְכּ ִתיב  בּהּ, ְוּבח טּאת ְכּ ִתיב ְ”ו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת ֶאת .person eating an offering ֲעוֹן ה ֵע דה“, מה ח טּאת מוֹת רהּ ְנד בה אף ִמ ְנ חת ְק נאוֹת מוֹת רהּ ְנד בה. ְו ֹא תהּ נ תן ל ֶכם ל ֵשׂאת ֶאת ֲעוֹן ה ֵע דה. ִבּ ְשׁל מא ְדּ ר ֵאשׁי ֳחד ִשׁים לֹא ְוּכח טּאת, מה ח טּאת ְפּסוּלה ֶשׁלֹּא ִל ְשׁ מהּ, אף ִמ ְנ חת ְק נאוֹת ְפּסוּלה ְמכ ְ פֵּרי א ִ דְּרג ִלים, ְדּא מר ְק רא ֲ”עוֹן“, עוֹן ֶא חד הוּא ֵנוֹשׂא ְו ֵאינוֹ ֵנוֹשׂא ֶשׁלֹּא ִל ְשׁמהּ (מנחות ד.): ְשׁ ֵני ֲעוֹנוֹת, ֶאלּא ִדְּרג ִלים ִניכּ ְ פּרוּ א ְ דּ ר ֵאשׁי ֳחד ִשׁים, א מר ְק רא ֹ”א תהּ“, in relationship to (עוֹן) ”Our pasuk uses the term “sin ֹא תהּ ֵנוֹשׂא עוֹן ְו ֵאין א ֵ חר ֵנוֹשׂא עוֹן. ר ִ בּי ִשׁ ְמעוֹן ֶבּן ְי  הוּדה ֵאוֹמר ִמ ְשּׁמוֹ a chatas. This same word is used in a pasuk about the מאי ְשׁ נא ְדּ ר ֵאשׁי ֳחד ִשׁים, ְדּ לא ְמכ ְ פֵּרי א ִ דְּרג ִלים? ְדּא מר ְק רא ֲ"עוֹן", עוֹן ”minchah (meal offering) of a sotah,86 a reminder of “sin ֶא חד הוּא ֵנוֹשׂא ְו ֵאינוֹ ֵנוֹשׂא ְשׁ ֵני ֲעוֹנוֹת, ִדְּרג ִלים נ ִ מּי לֹא ִניכּ ְ פּרוּ א ְ דּ ר ֵאשׁי The common word sin in the two pesukim forms a .(עוֹן) ֳחד ִשׁים, ְדּא מר ְק רא ֹ"א תהּ", הוּא ֵנוֹשׂא עוֹן ְו ֵאין א ֵ חר ֵנוֹשׂא עוֹן! ֹ"א תהּ" gezeirah shavah87 linking the laws of the minchah of the לֹא מ ְ שׁ מע ֵליהּ (שבועות י.־י:): According to the opinion that the Rosh Chodesh he-goat sotah to those of the chatas. atones for the sin of eating a tamei offering, this he-goat We learn from this that just as the extra money of a chatas does not atone for the sins of a tamei person entering the is set aside to be used for a nedavah, so, too, the extra mon- Beis HaMikdash or a tamei person eating a korban. We ey of the sotah’s minchah is set aside for the same purpose. know this because our pasuk says that the chatas of Rosh We also learn from this gezeirah shavah that just as a Chodesh was given to atone for the “sin” of the assembly. chatas becomes invalid if it is offered with intention for is in the singular, so we learn that it another korban (shelo lishmah),88 the minchah of a sotah (עוֹן) ”The word “sin atones for only one sin (a tahor person who ate a tamei of- becomes invalid this way as well (Menachos 4a). fering), but not the sin for which the festival he-goats atone Behold, its — ֵהן לֹא  הוּבא ֶאת דּ מהּ ֶאל הקֹּ ֶדשׁ ְפּ ִנימה .18 (a tamei person entering the Beis HaMikdash or eating an blood was not brought into the holy within. offering). There is a dispute about what this opinion holds regard- Remain in Place ing the reverse case. Do the festival he-goats also atone There were two Mizbechos (Altars) in the Mishkan and for what the he-goat of Rosh Chodesh atones, someone in the Beis HaMikdash: an Outer Mizbe’ach, which stood eating a tamei offering? in the main Courtyard, on which the blood of almost all ,to gain forgiveness korbanos (offerings) was placed; and an Inner Mizbe’ach (ְו ֹאתהּ) ”Our pasuk says, He gave “it for the sin of the assembly. According to one view, the word which stood in the Heichal (Sanctuary), on which the daily .teaches that only it — the Rosh Chodesh he- ketores (incense offering) was burned (ְו ֹאתהּ) ”it“ goat — atones for the sin of a tahor person eating a tamei On the eighth day of the miluim (inauguration) cere- offering. The he-goats of the festivals do not atone for this mony, Nadav and Avihu, two of Aharon’s sons, performed sin. an unauthorized service in the Mishkan and died. Moshe Another view holds that the pasuk uses the word “it” discovered that the chatas (sin offering) of Rosh Chodesh .for style. We cannot derive a new law from it had been burned (ְו ֹאתהּ) ֵהן לֹא  הוּבא ֶאת דּ מהּ ֶאל הקֹּ ֶדשׁ ְפּ ִנ  ימה. ֵיוֹצא ְמנ לן? ִדּ ְכ ִתיב ֵ”הן לֹא .(Shevuos 10a-10b)  הוּבא ֶאת דּ מהּ ֶאל ה קֹּ ֶדשׁ ְפּ ִנ ימה  אכוֹל ֹתּ ְאכלוּ ֹא תהּ בּ קֹּ ֶדשׁ“. א מר לוֹ Extra Money מֹ ֶשׁה ְלא ֲ הרֹן: ”מ דּוּע לֹא ֲאכ ְ ל ֶתּם ֶאת ה ח טּאת“? ֶשׁ מּא ִנ ְכנ ס דּ מהּ ִל ְפנ י There were thirteen chests in the Beis HaMikdash for ְו ִל ְפ ִנים? א מר לוֹ: לאו. א מר לוֹ: ֶשׁ מּא חוּץ ִל ְמ ִחיצ תהּ י ְצ תה? א מר לוֹ: various collections, with six designated specifically for

85. See Temurah 23b. 86. Bamidbar 5:15. A minchah was brought as part of the ritual that tested the innocence of a sotah, a wife sus- pected of being unfaithful who hid herself with a man other than her husband. 87. See note 21. 88. See above, 4:24.

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כו, יד) ”לֹא אכ ְ ל ִתּי ְב ֹא ִני ִמ ֶמּנּוּ“, ְבּק ְד ֵשׁי דוֹרוֹת לֹא  כּל ֶשׁ ֵכּן! ִמ יּד: ”וִ יּ ְשׁמ ע לאו, בּ ֶקּוֹדשׁ ה ְי תה. א מר לוֹ: ִאי בּ ֶקּוֹדשׁ ה ְי תה, ְו ֵ“הן לֹא  הוּבא ֶאת דּמהּ מֹ ֶשׁה וִ יּ יטב ְבּ ֵע יניו“ (פסוק כ),  הוֹדה ְולֹא בּוֹשׁ מֹ ֶשׁה לוֹמר לֹא שׁמ ְ ע ִתּי, ֶאל ה קֹּ ֶדשׁ ְפּ ִנ ימה“, מ דּוּע לֹא ֲאכ ְ ל ֶתּם  אוֹתהּ? ִמ ְכּ לל ְדּ ִאי נ ְ פ קא, ִאי נ ִ מּי ֶא לּא א מר: שׁמ ְ ע ִתּי ְושׁכ ְ ח ִתּי. ְור ִ בּי ְי  הוּדה ְור ִ בּי ִשׁ ְמעוֹן ֵה ִיכי ְמתְר ֵצי ְלהוּ? עֵייל דּ מהּ ִל ְפ ִנים, בּת ְשֵׂר  יפה ִהיא (פסחים פב.): ה ִכי ְמתְר ֵצי ְלהוּ: ”מ דּוּע לֹא ֲאכ ְ ל ֶתּם ֶאת ה ח טּאת ְבּ ִמקוֹם ה קֹּ ֶדשׁ“, ֶשׁמּא ֵהן לֹא הוּבא ֶאת דּ מהּ ֶאל הקֹּ ֶדשׁ ְפּ ִנ  ימה. ח טּאת ֶשׁ ִנּ ְכנ ס דּ מהּ ִל ְפנ י ִנ ְכנ ס דּ מהּ ִל ְפנ י ְו ִל ְפ ִנים? א מר לוֹ: ֵ”הן לֹא הוּבא ֶאת דּ מהּ ֶאל ה קֹּ ֶדשׁ ְו ִל ְפ ִנים ִמנִּ ין? א מר ל ֶהן: ֵ”הן לֹא  הוּבא ֶאת דּ מהּ ֶאל ה קֹּ ֶדשׁ ְפּ ִנ ימה“, ִמ ְכּלל ְפּ ִנ ימה“; ֶשׁ מּא חוּץ ִל ְמ ִחיצּ תהּ י ְצ את? א מר לוֹ: ֵהן בּ ֶקּוֹדשׁ ה ְי תה; ְו ִד ְילמא ְדּ ִאי נ ִפיק ִא ִיהי, ִאי נ ִ מּי עֵייל דּ מהּ ִבּ ְשֵׂריפה (פסחים פג., זבחים פב., ירושלמי בּ ֲ א ִנינוּת א ְ קִר ְיב תּוּה ְוּפס ְ ל  תּוּה? א מר לוֹ: מֹ ֶשׁה, ֵהן ִה ְקִר  יבוּה, ְדּפ ְס לה ְבהוּ פסחים ז, ט): ֲא ִנינוּת? ֲא ִני ִה ְקר ְ ב ִתּיה! ְו ִד ְיל מא א גּ ב ְמרר ְ ייכוּ ְפּשׁ ְ עתּוּ בהּ ְו ִאיטּ מּאי? Moshe was trying to find out why the Rosh Chodesh א מר לוֹ: מֹ ֶשׁה, כּ ְך ֲא ִני ְבּ ֵע ֶינ יך ֶשׁ ֲא ִני ְמב ֶ זּה ק ְד ֵשׁי שׁמ ִ ים? ”ו ִ תּ ְקֶראנה chatas had been burned. One possibility would be that ֹא ִתי כּ ֵא ֶלּה“ (פסוק יט), ו ֲ א ִפילּוּ ֵא ֶלּה ְוכ ֵא ֶלּה ֵאין ֲא ִני ְמב ֶ זּה ק ְד ֵשׁי שׁמ ִ ים; its blood had been brought into the Heichal (Sanctuary), א מר לוֹ: ְו ִאי ֵ”הן לֹא  הוּבא ֶאת דּ מהּ“ וּב ֶקּוֹדשׁ ה ְי תה,  ”אכוֹל ֹתּ ְאכלוּ ֹאתהּ which makes the chatas invalid.89 Aharon replied that its ב קֹּ ֶדשׁ כּ ֲ א ֶשׁר ִצֵוּ ִיתי“ בּ ֲ א ִנינוּת יֹ ְאכ  לוּה! א מר לוֹ: ֶשׁ מּא לֹא שׁמ ְ עתּ ֶאלּא blood had not been brought into the Heichal. בּ לּ ְ י לה? ְדּ ִאי בּיּוֹם, קל  ו ֶחוֹמר ִממּ ֲ ע ֵשׂר ה קּל, וּמה מּ ֲ ע ֵשׂר ה קּל א ְמרה Moshe then asked if the meat of the chatas had been תוֹרה (דברים כו, יד) ”לֹא אכ ְ ל ִתּי ְב ֹא ִני ִמ ֶמּנּוּ“, ֶקוֹדשׁ  חמוּר לֹא  כּל ֶשׁ ֵכּן! taken outside the Courtyard, which would make it invalid ִמ יּד: ”וִ יּ ְשׁ מע מֹ ֶשׁה וִ יּיט ב ְבּ ֵע יניו“ (פסוק כ), לֹא בוֹשׁ מֹ ֶשׁה לוֹמר לֹא to be eaten.90 Aharon replied that the meat had remained שׁמ ְ ע ִתּי, ֶא לּא שׁמ ְ ע ִתּי ְושׁכ ְ ח ִתּי (זבחים קא.-קא:): inside the Courtyard. Moshe then asked, “If its blood was not brought into the The eighth day of the miluim (inauguration) ceremony and the meat was al- for the Mishkan was the first day Aharon and his sons ( ֵהן לֹא  הוּבא ֶאת דּ מהּ ֶאל ה קֹּ ֶדשׁ) Heichal .its boundary,91 why was it burned?”92 performed the avodah (Temple service) in the Mishkan ( ְפּ ִנימה) ways within It is obvious from this conversation that if blood of a cha- A total of three he-goats were brought as chatas (sin) of- tas does go into the Heichal or if its meat does go outside of ferings on that day, which was Rosh Chodesh Nissan: the the Courtyard, the offering must be burned (Pesachim 82a, chatas brought by Nachshon ben Aminadav, the prince of 96 83a; Zevachim 82a; Yerushalmi Pesachim 7:9). the tribe of Yehudah, to inaugurate the Mizbe’ach (Altar); the chatas that the Jewish people were commanded to Why Indeed Was It Burned bring for the eighth day of the miluim;97 and (c) the mussaf On the eighth day of the miluim (inauguration) ceremo- (additional) chatas of Rosh Chodesh.98 ny, Nadav and Avihu, two of Aharon’s sons, performed an As we learned above, although Aharon and his sons unauthorized service in the Mishkan and died. Although were onenim, Moshe had told Aharon to eat the minchah Aharon and his sons were onenim,93 Moshe told them to (meal) and shelamim (peace) offerings. still eat the special minchah (meal offering).94 But they However, the chatas offering of Rosh Chodesh had been had burned the Rosh Chodesh chatas (sin offering) instead burned, and others had not been eaten. of eating it. Moshe wanted to know why they had done so. There are various opinions about the discussion that Since he had told them that it was permitted to eat the took place when Moshe challenged why this was done. minchah, the same should apply to the chatas. Opinion 1: Moshe asked if Aharon’s sons had offered Aharon explained that his reason for burning the chatas the chatas when they were onenim, which would make it was not because some of its blood had been brought into the invalid. Aharon replied that he, as Kohen Gadol, had of- Sanctuary, nor because its meat had left the Courtyard.95 fered the chatas,99 and a Kohen Gadol does not invalidate This discussion presents two opinions on how the con- a korban (offering) when he is an onein. versation proceeded. Moshe then asked why the chatas was not eaten, just as .he had commanded that the minchah be eaten ֵהן לֹא  הוּבא ֶאת דּ מהּ ֶאל הקֹּ ֶדשׁ ְפּ ִנ  ימה. ר ִ בּי ְנ ֶח ְמיה ְמתֵריץ ְלהוּ ה ִכי: Aharon replied that there was a difference between the ”מ דּוּע לֹא ֲאכ ְ ל ֶתּם“ (פסוק יז), א מר לוֹ מֹ ֶשׁה ְלא ֲ הרֹן: ֶשׁ מּא ִנ ְכנ ס דּמהּ -chatas and that minchah. That minchah (and the shela ִל ְפנ י ְו ִל ְפ ִנים? א מר לוֹ: ֵ”הן לֹא  הוּבא ֶאת דּ מהּ“; ֶשׁ מּא חוּץ ִל ְמ ִחיצּתהּ mim they were allowed to eat) were korbanos unique to י ְצ את? א מר לוֹ: בּ קֹּ ֶדשׁ ה ְי תה; ְו ִד ְל מא בּ ֲ א ִנינוּת א ְ קִר ְיב תּוּה ְוּפס ְ לתּוּה? the miluim. But the chatas of Rosh Chodesh is a standard א מר לוֹ: מֹ ֶשׁה, ְו ִכי ֵהם ִה ְקִריבוּ? ֲא ִני ִה ְקר ְ ב ִתּי! ְוא מר לוֹ: ֵ”הן לֹא הוּבא offering, which would be brought every month throughout ֶאת דּ מהּ“ וּב קֹּ ֶדשׁ ה ְי תה,  ”אכוֹל ֹתּ ְאכלוּ ֹא תהּ כּ ֲ א ֶשׁר ִצֵוּ ִיתי“ בּ ֲ א ִנינוּת the generations. Perhaps the special permission to eat the יֹ ְאכ  לוּה! א מר לוֹ: ”ו ִ תּ ְקֶראנה ֹא ִתי כּ ֵא ֶלּה ְואכ ְ ל ִתּי ח טּאת היּוֹם הִ יּיט ב special korbanos did not apply to the chatas, so it should ְבּ ֵע ֵיני ה‘ ” (פסוק יט)? ֶשׁ מּא לֹא שׁמ ְ עתּ ֶא לּא ְבּק ְד ֵשׁי שׁ עה, ְדּ ִאי ְבּק ְד ֵשׁי .therefore not be eaten by onenim דוֹרוֹת, קל  ו ֶחוֹמר ִממּ ֲ ע ֵשׂר ה קּל, וּמה מּ ֲ ע ֵשׂר ה קּל א ְמ רה תוֹרה (דברים

89. See discussion above, 6:23, “Don’t Go Inside.” 90. See Shemos 22:30, with discussion, “Out of Bounds.” 91. This explana- tion follows and Rabbeinu Chananel to Pesachim 82a; see Schottenstein Edition, note 26. 92. Aharon’s response appears in the discussion that follows. 93. A person becomes an onein (pl. onenim) immediately upon the death of one of his immediate relatives for whom he is obligated to mourn. One remains an onein (Biblically) for the day of the relative’s passing (and possibly the following evening, as well, if the person was not yet buried). If a regular Kohen offers a korban as an onein, the korban is invalid. If the Kohen Gadol offers a korban as an onein, it is valid. Under normal circumstance, neither a regular Kohen nor a Kohen Gadol are permitted to eat a korban. 94. See discussion above, pasuk 13, “Also on Command.” 95. See previous discussion. 96. Beginning on this day, the princes of See Bamidbar, Chapter .( ֲח ֻנ כּת ה ִ מּ ְז ֵבּ ח) the tribes each brought a set of offerings, included a chatas, in honor of the dedication of the Altar 7. 97. Above, 9:3. 98. Bamidbar 28:15. 99. Moshe had instructed Aharon to offer the chatas that day. See above, 9:7.

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seems unneeded. We know that ( ְפּ ִנימה) Aharon asserted that a kal vachomer (logical argument) The word within tells us that an onein may not eat a korban: If maaser she- the Sanctuary is within. ni,100 which has only mild sanctity, may not be eaten by an Moshe was asking if the blood of the chatas (sin offering) onein,101 certainly, then, an onein is forbidden to eat from had been taken all the way “within” to the Kodesh HaKo- an offering, which has far more stringent sanctity. dashim (Holy of Holies).103 That would certainly make the When Moshe heard this argument, he immediately ad- chatas invalid. But he also hinted that even if the blood was ,meaning the Sanctuary ,(ה קֹּ ֶדשׁ) ”mitted that he had made a mistake. He said openly that he taken only into the “holy had heard this law, but had forgotten it. the chatas would have become invalid (Zevachim 82b). Opinion 2: Moshe asked if Aharon’s sons had offered You should have eaten it in —  אכוֹל ֹתּ ְאכלוּ ֹא תהּ בּקֹּ ֶדשׁ the chatas when they were onenim, which would make it the Holy. invalid. Aharon replied that he, as Kohen Gadol, had of- fered the chatas, and a Kohen Gadol performs the service Partial Blood even as an onein. There were two Mizbechos (Altars) in the Mishkan and Moshe asked if perhaps in his grief Aharon had allowed in the Beis HaMikdash: an Outer Mizbe’ach, which stood the korban to become tamei (ritually impure). in the main Courtyard, on which the blood of almost all Aharon replied that even if he would suffer many such offerings was placed; and an Inner Mizbe’ach, which stood deaths, he would not be distracted from guarding korbanos in the Heichal (Sanctuary), on which the daily ketores (in- כּ ֵא ֶלּה against becoming tamei. By saying like these ( ), [as cense offering) was burned. ֵא ֶלּה opposed to these ( )], Aharon alluded to other deaths If the blood of an “outer chatas” (sin offering) that is like these. supposed to be offered on the Outer Mizbe’ach is brought Moshe then asked why the chatas was not eaten, just as into the Heichal (Sanctuary), the chatas is invalid.  אכוֹל ֹתּ ְאכלוּ ֹא תהּ. ר בּנן דְּר ִשׁין ִמ ְפּ ֵני ֶשׁלֹּא ִנ ְכנ ס ִמ ְק צת דּ מהּ ִל ְפ ִנים, .he had commanded that the minchah be eaten  ”אכוֹל ֹתּ ְאכלוּ ֹא תהּ“, הא ִאם ִנ ְכנ ס ִמ ְקצת דּ מהּ ִל ְפ ִנים י ֶפה ֲע ִשׂ ֶיתם Aharon replied that perhaps the prohibition of an onein ֶשׁ ְשּׂר ְ פ ֶתּם. ר ִ בּי ֵיוֹסי ה ְ גּ ִל ִילי, דּ רשׁ ִמ ְפּ ֵני ֶשׁלֹּא ִנ ְכנ ס כּל דּ מהּ ִל ְפ ִנים eating a korban was waived only during the night after the  ”אכוֹל ֹתּ ְאכלוּ ֹא תהּ“, הא ִאם ִנ ְכנ ס כּל דּמהּ ִל ְפ ִנים י ֶפה ֲע ִשׂ ֶיתם death. But during the day of the death, the prohibition of ֶשׁ ְשּׂר ְ פ ֶתּם (ירושלמי פסחים ז, ט): ,aninus applies. Since the korbanos were left until nightfall one of them (the Rosh Chodesh chatas) became tamei. According to one opinion, even if only some blood of (Aharon had said only that under normal circumstances an outer chatas entered the Heichal, the offering becomes the Kohanim would not let a korban become tamei, be- invalid. Accordingly, Moshe was saying, “Since none of the cause they would eat it as soon as possible.) blood entered the Heichal, you should have eaten the cha- Aharon asserted that a kal vachomer (logical argument) tas.”104 But if any of the blood had entered, Aharon would tells us that an onein may not eat a korban: If maaser have been justified in burning the chatas. sheni, which has only mild sanctity, may not be eaten by Another opinion argues that the chatas becomes invalid an onein, certainly, then, an onein is forbidden to eat from only if all of its blood was brought into the Heichal. Accord- . an offering, which has far more stringent sanctity When ing to this view, Moshe was saying, “Since all of the blood Moshe heard this argument, he immediately admitted that certainly did not enter the Heichal, you should have eaten he had made a mistake. He said openly that he had heard the chatas.” But if all of the blood had entered, Aharon would this law, but had forgotten it (Zevachim 101a).102 have been justified in burning it (Yerushalmi Pesachim 7:9). How Far In? !As I had commanded — כּ ֲא ֶשׁר ִצֵוּ ִיתי There were two Mizbechos (Altars) in the Mishkan and in the Beis HaMikdash: an Outer Mizbe’ach, which stood When Did He Command? in the main Courtyard, on which the blood of almost all A person becomes an “onein” immediately upon the offerings was placed; and an Inner Mizbe’ach, which stood death of one of his immediate relatives for whom he is ob- in the Heichal (Sanctuary), on which the daily ketores (in- ligated to mourn: father, mother, brother, unmarried sister, cense offering) was burned. son, daughter, or wife. An onein is generally forbidden to If the blood of an “outer chatas (sin offering)” that is eat sanctified food such as korbanos (offerings). כּ ֲא ֶשׁר ִצֵוּ ִיתי. ִבּ ְשׁ עת מ ֲ ע ֶשׂה א מר ל ֶהם (יומא ה:, זבחים קא.): supposed to be offered on the Outer Mizbe’ach is brought into the Heichal (Sanctuary), the chatas is invalid. When Nadav and Avihu died, Moshe told Aharon and his sons to eat the korbanos even though they had become ְפּ ִנ  ימה. ֵאין ִלי ֶא לּא ְפּ ִנ ימה, ֵה  יכל ִמנִּ ין? תּ ְ למוּד לוֹמר ֶ”אל ה קֹּ ֶדשׁ ְפּ ִנ ימה“ onenim.105 (זבחים פב:):

100. The second tithe. This tithe belongs to the owner, but must be eaten in Yerushalayim or redeemed for coins, with the money used for purchasing and eating food in the city. 101. See Devarim 26:14. 102. See Schottenstein Edition, note 38. 103. Our passage is discussing the eighth day of the miluim (inauguration) ceremony. Nadav and Avihu, two of Aharon’s sons, died that day and, as a result of these deaths, the chatas offering of Rosh Chodesh had been burned. Moshe wanted to know why. 104. See previous note. 105. On the eighth day of the miluim (inauguration) ceremony, Nadav and Avihu, two of Aharon’s sons, performed an unauthorized service

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יט ַו ְיד ֵ ֨בּר א ֲה ֜רֹן ֶאל־מֹ ֶ֗שׁה ה.ן ַ֠ה ֠יּוֹם ִה ְק ִ ֨ריבוּ ֶאת־ יט וּמ ִ לּיל א ֲ הרֹן ִעם מֹ ֶשׁה  הא יוֹמא ח טּאתnם ְו ֶא ֽ ֹת־על ת ם֙ ִל ְפ. ני ֔יהוה ו ִתּ ְקl ראנ ה ֹאתHי ֵדין קִריבוּ ית ח טּ ְאתהוֹן ְוית ֲעל ְתהוֹן ֳק דם ְיי ו ֲ ערעא י ִתי עקן ְכּ ִא ֵלּין ִאלּוּ פוֹן כּ א Mֶלּה ְוא כ Xְל ִתּי ח טּאת֙ ַה ֔יּוֹם ַה ִיּיטaב ְבּ ֵע5 יני ֽיהוה: ֲאכ ִלית ח טּ  אתא  יוֹמא ֵדין ֲהת ֵ קּן ֳק דם ְיי:

רש“י (יט) ו ְי ד ֵבּר א ֲהרֹן. ֵאין ְלשׁוֹן ִדּיבּוּר ֶא ָלּא ְלשׁוֹן  ”עז“, ֶשׁ ֶנּ ֱא מר ”וְיד ֵבּר ָה ָעם ְאוֹנִנים, ֶשׁ ָה ֵאוֹנן ֶשׁ ָע בד ִח ֵילּל. ָא מר לוֹ א ֲהרֹן: ְו ִכי ֵהם ִה ְק ִריבוּ ֶשׁ ֵהם ֶה ְדיוֹטוֹת, וגו‘ ” (במדבר כא, ה; תורת כהנים פרק ב, ז). ֶא ְפ ָשׁר מֹ ֶשׁה ָקצף  על ֶא ְל ָע ָזר ְועל ֲאִני ִה ְקר ְב ִתּי ֶשׁ ֲאִני ֹכּ ֵהן ָגּדוֹל וּמ ְק ִריב ֵאוֹנן (זבחים קא.): ו ִתּ ְק ֶר ָאנה ֹא ִתי ִא ָית ָמר ְוא ֲהרֹן ְמד ֵבּר, ָהא ָיד ְע ָתּ ֶשׁלֹּא ָהְי ָתה ֶא ָלּא ִמדּת ָכּבוֹד. ָא ְמרוּ: ֵאינוֹ ָכּ ֵא ֶלּה. ֲא ִפילּוּ לֹא ָהיוּ ה ֵמּ ִתים ָבּני ֶא ָלּא ְשׁ ָאר ְק ִרוֹבים ֶשׁ ֲאִני חָיּיב ִל ְהיוֹת ֵאוֹנן בּ ִדּין ֶשְׁיּ ֵהא ָא ִבינוּ ֵיוֹשׁב ְו ָאנוּ ְמד ְבּ ִרים ְל ָפָניו, ְו ֵאינוֹ בּ ִדּין ֶשְׁיּ ֵהא ת ְל ִמיד ֵמ ִשׁיב ֲע ֵל ֶיהם ָכּ ֵאלּוּ, ְכּגוֹן ָכּל ָה ֲא ִמוּרים ְבּ ָפ ָרשׁת ֹכּ ֲהִנים ֶשׁה ֹכּ ֵהן ִמטּ ֵמּא ָל ֶהם (להלן ֶאת  רבּוֹ. ָיכוֹל ִמ ְפֵּני ֶשׁלֹּא ָהָיה ְב ֶא ְל ָע ָזר ְל ָה ִשׁיב, תּ ְלמוּד  לוֹמר ”ויֹּ ֶאמר ֶא ְל ָע ָזר כא, ב-ג; תורת כהנים שם ט): ְו ָא כ ְל ִתּי ח ָטּאת. ְו ִאם ָאכ ְל ִתּי, ה ִיּ יטב וגו‘: ה ֹכּ ֵהן ֶאל אְנ ֵשׁי הָצּ ָבא וגו‘ ” (שם לא, כא), ֲה ֵרי ְכּ ֶשׁ ָרָצה ִדּ ֶבּר ִל ְפֵני מֹ ֶשׁה ְו ִל ְפֵני היּוֹם. ֲא ָבל ֲאִנינוּת לְי ָלה ָמוּתּר, ֶשׁ ֵאין ֵאוֹנן ֶא ָלּא יוֹם ְק ָבוּרה (תורת כהנים שם ה ְנּ ִשׂ ִיאים. זוֹ ָמָצ ִאתי ְבּ ִס ְפ ֵרי ֶשׁל ָפִּנים ֵשִׁני (ספרי זוטא במדבר לא, כא): ֵהן יא; זבחים שם): ה ִיּ יטב ְבּ ֵע ֵיני ה’. ִאם ָשׁמ ְע ָתּ ְבּ ָק ְד ֵשׁי ָשׁ ָעה ֵאין ְל ָך ְל ָה ֵקל היּוֹם ִה ְק ִריבוּ.  מהוּ ֵאוֹמר? ֶא ָלּא ָאמר ָל ֶהם מֹ ֶשׁה: ֶשׁ ָמּא ְזר ְק ֶתּם ָדּ ָמהּ ְבּ ָק ְד ֵשׁי דוֹרוֹת:

In our pasuk Moshe is telling Aharon that he should have On the eighth day of the miluim (inauguration) cer- eaten the chatas (sin offering), as he was commanded emony, Nadav and Avihu, two of Aharon’s sons, died. As when Nadav and Avihu died106 (Yoma 5b; Zevachim 101a). a result of these deaths, the chatas (sin offering) of Rosh Chodesh had been burned. Moshe asked why the chatas ֵהן  היּוֹם ִה ְק ִריבוּ 19. — Was it they who this day offered? had been burned, since he was commanded that onenim should eat korbanos that day. Aninus Invalidates There is a disagreement about why, in fact, the chatas A person becomes an “onein” immediately upon the had been burned. ֵהן  היּוֹם ִה ְק ִריבוּ. ִבּ ְשׁל מא ְלר ִ בּי ְנ ֶח ְמ יה, ה ְ יינוּ ִדּ ְכ ִתיב ֵ”הן היּוֹם“, ֶאלּא -death of one of his immediate relatives for whom he is ob ְלר בּ נן מאי ֵ”הן היּוֹם“? ה ִכי קא מר: ֵהן ִה ְקִריבוּ? ֲא ִני ִה ְקר ְ ב ִתּי (זבחים קא:): ,ligated to mourn: father, mother, brother, unmarried sister son, daughter, or wife. An onein is generally forbidden to eat sanctified food such as korbanos (offerings). Since Aharon was a Kohen Gadol he did not invalidate On the eighth day of the miluim (inauguration) ceremo- the chatas when he performed the avodah (service) as an onein, and this is what he told Moshe.107 What then did he היּוֹם ny, Nadav and Avihu, two of Aharon’s sons, performed an unauthorized service in the Mishkan and died. As a result mean by responding to Moshe, Was it “this day” ( ) that of these deaths, the chatas (sin offering) of Rosh Chodesh they offered the korbanos? The main point was that he had offered them and not his sons. היּוֹם had been burned. Moshe asked why the chatas had been burned, since he was commanded that onenim were per- Opinion 1: The word should be translated as “for mitted to eat korbanos that eighth day. the day,” not “today.” Aharon was saying that this korban .was a standard Rosh Chodesh offering, not for the miluim ֵהן  היּוֹם ִה ְק ִריבוּ. ֵאוֹנן ְמנ לן?. . . ר ִ בּי ֶא ְלע זר א מר: ֵמה כא, ֵ”הן. . . ִה ְקִריבוּ“? Even though he was permitted to eat the korbanos of “the ֲא ִני ִה ְקר ְ ב ִתּי, ִמ ְכּ לל ְדּ ִאי ִא ְינהוּ א ְ קִריב שׁ ִ פּיר ִא ְישׂ ְתּרוּף (זבחים טז., טז:): day” — the special miluim offerings — as an onein, he was Moshe asked Aharon whether the Rosh Chodesh chatas not permitted to eat the regular Rosh Chodesh chatas as became invalid because it was offered by his sons, Elazar an onein.108 and Isamar, who were onenim. Aharon responded, Was it Opinion 2: Aharon was stressing to Moshe that it was they who offered? Aharon had offered the chatas, and a he who offered the korbanos, saying, “You know that the Kohen Gadol who is an onein does not invalidate a korban. avodah of all the korbanos brought today were done by We learn from this exchange that if an onein wrongly me, not by my sons” (Zevachim 101b). does the avodah (service) of a korban, he makes it invalid and it must be burned (Zevachim 16a, 16b). Day and Night A person becomes an “onein” immediately upon the Offering by Day death of one of his immediate relatives for whom he is ob- A person becomes an “onein” immediately upon the ligated to mourn: father, mother, brother, unmarried sister, death of one of his immediate relatives for whom he is ob- son, daughter, or wife. An onein is generally forbidden to ligated to mourn: father, mother, brother, unmarried sister, eat sanctified food such as korbanos (offerings). son, daughter, or wife. An onein is generally forbidden to On the eighth day of the miluim (inauguration) ceremony eat sanctified food such as korbanos (offerings). for the Mishkan, Nadav and Avihu, two of Aharon’s sons, in the Mishkan and were burned to death by a fire from Heaven. As a result of these deaths, the chatas offering of Rosh Chodesh had been burned. Moshe wanted to know why. 106. See discussion, “Why It Was Burned,” for Aharon’s response. 107. See the previous discus- sion. 108. See discussion above, pasuk 18, “Why It Was Burned.”

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19 Aharon spoke to Moshe: ‘‘Was it they who this day offered their chatas offering and their olah offering before HASHEM? Now that such things befell me — were I to eat the chatas today, would HASHEM approve?’’ died. As a result of these deaths, the chatas (sin offering) opinion, the permit for onenim to eat korbanos applied of Rosh Chodesh had been burned. Moshe asked why the only at night. While they were waiting for nightfall, the chatas had been burned, since he was commanded that korban became tamei (ritually impure) and forbidden to onenim were permitted to eat korbanos that day. be eaten.109 ְואכ ְל ִתּּי ח טּאת  היּוֹם. ִבּ ְשׁל מא ְלר בּנן ה ְ יינוּ ִדּ ְכ ִתיב ”היּוֹם“, ֶא לּא ְלר ִ בּי There is a disagreement whether the prohibition of ְנ ֶח ְמ יה מאי "היּוֹם"? חוֹבת היּוֹם (זבחים קא:): -aninus extends into the night after the death. This discus sion follows the opinion that aninus does extend into the Aharon asked Moshe how he could eat the chatas “to- Why did he have to say “today”? The main .( היּוֹם) ”night. day point was that he was not allowed to eat the chatas, for ֵהן  היּוֹם ִה ְק ִריבוּ. ֵ”הן היּוֹם“ ֲא ִני היּוֹם  אסוּר ְול ְ י לה  מוּתּר, ְוּלדוֹרוֹת ֵבּין .some reason not related to the day בּיּוֹם ֵוּבין בּ לּ ְ י לה  אסוּר (זבחים ק:): should be translated as “of the היּוֹם According to one opinion, our pasuk should be trans- Opinion 1: The word lated, these [korbanos that] they offered today. By stressing day,” not “today.” Aharon was saying, Were I to eat the -korbanos], i.e., the korbanos brought that day, chatas “of the day” — meaning the chatas of Rosh Cho] ( ֵהן) these Aharon implied that these korbanos were different from all desh, which is brought every Rosh Chodesh day — would others. Hashem approve? It is true that the special korbanos of Moshe had told Aharon that even though his sons were the miluim were permitted to me as an onein, but not the onenim, they would be permitted to eat the day’s korba- ordinary Rosh Chodesh chatas. nos after nightfall. Aharon replied that the allowance to Opinion 2: Aharon’s words should be understand liter- eat korbanos during the night of aninus applied only to ally to mean, Were I to eat the chatas “during the day,” those korbanos brought specially for the miluim (inau- would Hashem approve? Aharon stressed eating the guration), since they were all onenim and there were no chatas “today,” because he had been planning to eat it at other Kohanim to eat them. But for future generations, night, when he would no longer be an onein, but it became when other Kohanim are available, an onein is forbidden tamei in the interim (Zevachim 101b). to eat a korban, even the night after the death (Zevachim .Now that such things befell me — ו ִתּ ְק ֶר  אנה ֹא ִתי כּ ֵא ֶלּה 100b). Such Things Are Why .Were I to eat the chatas today — ְואכ ְל ִתּי ח טּאת  היּוֹם On the eighth day of the miluim (inauguration) cer- Eating by Day emony, Nadav and Avihu, two of Aharon’s sons died. As A person becomes an “onein” immediately upon the a result of these deaths, the chatas (sin) offering of Rosh death of one of his immediate relatives for whom he is ob- Chodesh had been burned. Moshe wanted to know why, ligated to mourn: father, mother, brother, unmarried sister, since he was commanded that onenim were permitted to son, daughter, or wife. An onein is generally forbidden to eat korbanos (offerings) that day. eat sanctified food such as korbanos (offerings). There is a disagreement about why, in fact, the chatas On the eighth day of the miluim (inauguration) cer- had been burned. ְ ו ִתּ ְק ֶראנה ֹא ִתי כּ ֵא ֶלּה. ר ִ בּי ְנ ֶח ְמ יה ֵאוֹמר: ִמ ְפּ ֵני ֲא ִנינוּת ִנ ְשְׂר פה זוֹ, ְלכך emony, Nadav and Avihu, two of Aharon’s sons, died. As ֶנ ֱא מר ”כּ ֵא ֶלּה“ (פסחים פב:, זבחים קא.): a result of these deaths, the chatas (sin offering) of Rosh Chodesh had been burned. Moshe wanted to know why, According to one opinion, Aharon’s chatas (sin offer- since he was commanded that onenim were permitted to ing) was burned because upon the death of Aharon’s sons, eat korbanos that day. Nadav and Avihu, Aharon and his remaining sons entered There is a disagreement about why, in fact, the chatas the state of aninus110 and were forbidden to eat the chatas had been burned. According to one opinion, it was be- meat.111 cause the permission for the onenim to eat korbanos that This is why Aharon said, Now that such things befell me day applied only to the special korbanos of the miluim, (i.e., my sons died today) — were I to eat this day’s chatas not to the Rosh Chodesh chatas that would be brought ev- (i.e., the Rosh Chodesh chatas), would Hashem approve? ery Rosh Chodesh for generations. According to a second (Pesachim 82b; Zevachim 101a).

109. See discussion above, pasuk 18, “Why It Was Burned.” 110. A person becomes an onein (pl. onenim) immediately upon the death of one of his immediate relatives for whom he is obligated to mourn. One remains an onein (Biblically) for the day of the relative’s passing (and possibly the following evening, as well, if the person was not yet buried). If a regular Kohen offers a korban as an onein, the korban is invalid. If the Kohen Gadol offers a korban as an onein, it is valid. Under normal circumstance, neither a regular Kohen nor a Kohen Gadol are permitted to eat a korban. 111. Opinion 1 cited in the previous discussion, among others.

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כ ַו ִיּ ְשׁY מע מֹ ֶ֔שׁה ַו ִיּ a יטב ְבּ ֵעG יניו: פ כ ְוּשׁ מע מֹ ֶשׁה ְוּשׁ פר ְבּ ֵע ִינוֹהי: א וּמ ִ לּיל ְיי ִעם מֹ ֶשׁה ְוּלא ֲ הרֹן ְל ֵמימ ר ְלהוֹן: ששי [יא] א ַו ְיד† בּר ֛יהוה ֶאל־מlֹ שׁה ְו ֶאל־א ֲה֖רֹן ֵל ֥אמֹר ֲא ֵלI הם: ב מ ִ לּילוּ ִעם ְבּ ֵני ִי ְשׂר ֵאל ְל ֵמ ימר דּא ב דּ ְבּ֛רוּ ֶא ְל־בּנ5י ִי ְשׂר אל ֵל ֑אמֹר ֤זֹאת ה ַחיּ ה֙ ֲאP שׁר ֽ ֹתּ ְאכ ֔לוּ חְ יתא ִדּי ֵת ְיכלוּן ִמכּל ְבּ ִעירא ִדּי

ִמ כּל־ה ְבּ ֵה; מה ֲאl שׁר  על־ה אGֶרץ: ג ֣ ֹכּל | מ ְפר Pֶסת ַפְּר ֗סה ע ל אְ ר עא: ג ֹכּל ִדּי ְס ִד יקא פְּ רסתא

רש“י (כ) ו ִיּ יטב ְבּ ֵע ָיניו. ָהוֹדה ְולֹא בוֹשׁ  לוֹמר לֹא ָשׁ ָמ ְע ִתּי (תורת כהנים שם יב; ֶאת ָכּוּלּם ִה ְשָׁוה ִל ְהיוֹת ְשׁ ִלוּחים ְבּ ִדבּוּר ֶזה, ְל ִפי ֶשׁ ְהוּשׁווּ ִב ְד ִמ ָימה (תורת כהנים זבחים קא:): (א) ֶאל מֹ ֶשׁה ְו ֶאל א ֲהרֹן. ְלמֹ ֶשׁה ָא מר ֶשׁיֹּ  אמר ְלא ֲהרֹן (תורת לעיל פרק א, א) ְו ִק ְבּלוּ ֲע ֵל ֶיהם ְגּ ֵז ירת ה ָמּקוֹם ְבּא ֲה ָבה: זֹאת ה חָיּה. ְלשׁוֹן כהנים, דיבורא דנדבה פרק ב, א): ֵלאמֹר ֲא ֵל ֶהם. ָאמר ֶשׁיֹּאמר ְל ֶא ְל ָע ָזר חִיּים. ְל ִפי ֶשִׁיּ ְשׂ ָר ֵאל ְדּ ִבוּקים בּ ָמּקוֹם ְוּר ִאוּיין ִל ְהיוֹת חִיּים, ְל ִפ ָיכ ְך ִה ְב ִדּ ָילם ִמן ְוּל ִא ָית ָמר. אוֹ ֵאינוֹ ֶא ָלּא ֵ”לאמֹר“ ְלִי ְשׂ ָר ֵאל, ְכּ ֶשׁהוּא ֵאוֹמר ”דּ ְבּרוּ ֶאל ְבּ ֵני  ה ְטּוּמ ָאה ְוָגזר ֲע ֵל ֶיהם ִמְצוֹת, ְוּלאוּמּוֹת ָה ָעוֹלם לֹא ָא סר ְכּלוּם. ָמ ָשׁל ְל ֵרוֹפא ִי ְשׂ ָר ֵאל“ ֲה ֵרי ִדּבּוּר ָאמוּר ְלִי ְשׂ ָר ֵאל, ָהא ָמה ֲאִני ְמקֵיּים ֵ”לאמֹר ֲא ֵל ֶהם“, ְל ָבָניו, ֶשׁ ִנּ ְכנס ְלב ֵקּר ֶאת  ה ֶחוֹלה וכו‘, ִכּ ְד ִא ָיתא ְבּ ִמ ְד רשׁ ר ִבּי תְנ ָחוּמא (שמיני ו): זֹאת ְל ֶא ְל ָע ָזר ְוּל ִא ָית ָמר (תורת כהנים פרשתא ב, א): (ב) דּ ְבּרוּ ֶאל ְבּ ֵני ִי ְשׂ ָר ֵאל. ה חָיּה. ְמל ֵמּד ֶשׁ ָהָיה מֹ ֶשׁה ֵאוֹחז בּחָיּה וּמ ְר ֶאה ָאוֹתהּ ְלִי ְשׂ ָר ֵאל, זֹאת ֹתּ ְאכלוּ

ו ִיּ ְשׁ מע מֹ ֶשׁה ו ִיּ יטב ְבּ ֵע יניו. ִמ יּד: ”וִ יּ ְשׁ מע מֹ ֶשׁה וִ יּ יטב ְבּ ֵע יניו“ (פסוק כ), See Chart below as to how the two opinions understand לֹא בוֹשׁ מֹ ֶשׁה לוֹמר לֹא שׁמ ְ ע ִתּי, ֶא לּא שׁמ ְ ע ִתּי ְושׁכ ְ ח ִתּי (זבחים קא.): how the words of pesukim 18-19, with Aharon explaining ְ ו ִיּ ְשׁ מע מֹ ֶשׁה ו ִיּ  יטב ְבּ ֵע יניו. ְו ֵישׁ ְאוֹמִרים ְמ שׁכוֹ א ֲ הרֹן ִמתּוֹך ה ִ צּבּוּר לחוּץ .to Moshe why the Rosh Chodesh chatas was burned ְוא מר לוֹ: מֹ ֶשׁה א ִחי, וּמה מּ ֲ ע ֵשׂר ה קּל  אסוּר ְל ֵאוֹנן ֶל ֱאכוֹל ִמ ֶמּנּוּ, ח טּאת  חמוּר לֹא  כּל ֶשׁ ֵכּן ֶשׁ ְתּ ֵהא ֲא  סוּרה ְל ֵאוֹנן. ִמ יּד  הוֹדה לוֹ, ֶשׁ ֶנּ ֱאמ ר (פסוק כ) Moshe heard and he — ו ִיּ ְשׁ מע מֹ ֶשׁה ו ִיּ  יטב ְבּ ֵע יניו .20 ”וִ יּ ְשׁ מע מֹ ֶשׁה וִ יּ יטב ְבּ ֵע יניו“ (אבות דרבי נתן לז, יב): .approved After Aharon convinced Moshe that he was correct in No Cause for Shame burning the Rosh Chodesh chatas,112 Moshe immediately On the eighth day of the miluim (inauguration) cer- admitted his mistake. emony, Nadav and Avihu, two of Aharon’s sons, died. As It would have been less embarrassing for Moshe to say that a result of these deaths, the chatas (sin offering) of Rosh he had never heard this law from Hashem. Instead, he said Chodesh had been burned. Moshe wanted to know why, openly that Hashem had told him the difference between the since he was commanded that onenim were permitted to miluim offerings and the Rosh Chodesh chatas, but he had eat korbanos that day. forgotten it (Zevachim 101a; Avos DeRabbi Nassan 37:12).

OPINION 1 OPINION 2 The blood had not been brought into the Sanctuary, which would invalidate the ֵהן לֹא הוּבא ֶאת דּ מהּ ֶאל הקֹּ ֶדשׁ Behold, its blood was not brought into chatas; so that is not why it was burned. the holy… The meat remained “inside” the Courtyard. It was not taken out, which would ְפּ ִנ ימה …within make it forbidden to be eaten; so that is not why it was burned.

-Elazar and Isamar had not offered the chatas as onenim, which would have invali ֵהן. . . ִה ְקִריבוּ Was it they who…offered? dated it. Aharon himself had offered it, and a Kohen Gadol who offers a korban as an onein does not invalidate it.

”,It was a regular Rosh Chodesh chatas The korbanos were offered “today  היּוֹם this day offered for the day. It was therefore meaning that Aharon certainly offered forbidden to be eaten. them. He therefore did not invalidate it as an onein. I did not eat the chatas because of what I would not be so negligent to allow a ו ִתּ ְקֶר אנה ֹא ִתי כּ ֵא ֶלּה Now that such things befell me. occurred. I was an onein. korban to become tamei even if I had been an onein for many children.

I was not allowed to eat the regular, I was not allowed to eat it today. I was ְו אכ ְל ִתּי ח טּאת  היּוֹם Were I to eat the chatas today… daily chatas of Rosh Chodesh, only the planning to eat it tonight, but it became day’s special offerings. tamei during the delay.

112. See discussion above, pasuk 17, “Why It Was Burned.”

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20 Moshe heard and he approved. 11 1 H ASHEM spoke to Moshe and to Aharon, saying to them. 2 Speak to the Children Laws of of Israel, saying: This is the living thing that you may eat from among all the ani- Kashrus mals that are upon the earth. 3 Everything among the animals that has a split hoof,

רש“י ְוזֹאת לֹא ֹת ְאכלוּ (תורת כהנים פרשתא ב, ב; חולין מב.): ֶאת ֶזה ֹתּ ְאכלוּ וגו‘ (להלן פסוק כט; תורת כהנים שם): זֹאת ה חָיּה. ִמ ָכּל ה ְבּ ֵה ָמה. ְמל ֵמּד (להלן פסוק ט),  אף ְבּ ִשׁ ְרֵצי המִּים ָא חז ִמ ָכּל ִמין ִוּמין ְו ֶה ְר ָאה ָל ֶהם. ְו ֵכן ָבּעוֹף, ֶשׁה ְבּ ֵה ָמה ִבּ ְכ לל חָיּה (חולין עא.): (ג) מ ְפ ֶר ֶסת. ְכּת ְרגּוּמוֹ: ְ”ס ִד ָיקא“: פּ ְר ָסה. ְ”ו ֶאת ֵא ֶלּה ְתּשׁ ְקּצוּ ִמן ָהעוֹף“ (להלן פסוק יג). ְו ֵכן בּ ְשּׁ ָרִצים, ְ”ו ֶזה ָל ֶכם ה ָטּ ֵמא“ פלנט‘‘א ְבּלע‘‘ז:

11.

!This is the living thing certainly be forbidden after it dies — זֹאת הח יּה ֲא ֶשׁר ֹתּ ְאכלוּ .2 This other pasuk tells us that properly slaughtering a dy- that you may eat. ing animal does permit it (Chullin 37a).115 FROM THE SEFER HACHINUCH The Tereifah Lives On מצוה קנג: ִמ ְצ ות ְבּ ִד  יקת ִס ימ ֵני ְבּ ֵה מה ְוח יּה A tereifah is an animal with one of a well-defined group Mitzvah 153: The Obligation to Check Domestic and of fatal defects. Such an animal may not be eaten even if Wild Animals for Kosher Signs it is properly slaughtered. There is a disagreement whether We are commanded to check domestic and wild animals or not a tereifah can survive for a year’s time. for signs of kashrus when we want to eat them. This discussion shows how our pasuk can support either opinion. זֹאת החיּה ֲא ֶשׁר ֹתּ ְאכלוּ. ֶר ֶמז ִל ְטֵר פה ֶשׁ ֵאינהּ ח יּה ִמן ה  תּוֹרה ִמנִּ ין?. . . Show and Tell ִדּ ְכ ִתיב "זֹאת ה ח יּה ֲא ֶשׁר ֹתּ ְאכלוּ", ח יּה ֱאכוֹל, ֶשׁ ֵאינהּ ח יּה לֹא ֵתּיכוּל, זֹאת החיּה ֲא ֶשׁר ֹתּ ְאכלוּ. תּנא ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל: "זֹאת ה ח יּה ֲא ֶשׁר ְ ִמ ְכּלל ִדּ ְטֵר פה לֹא ח יּה, ְוּל מאן ְדּ אמר ְטֵר פה ח יּה ְמנא  לן? נ ְפ קא ֵליהּ ֹתּ ְאכלוּ" ְמל ֵ מּד ֶשׁתּפ ס ה קּדוֹשׁ  בּרוּך הוּא ִמכּל ִמין ִוּמין ְו ֶהְר אה לוֹ ִמ"זֹּאת ה ח יּה ֲא ֶשׁר ֹתּ ְאכלוּ", זֹאת ה ח יּה ֱאכוֹל, ח יּה א ֶ חֶרת לֹא ֵתיכוּל, ְלמֹ ֶשׁה ְוא מר לוֹ: זֹאת ֱאכוֹל ְוזֹאת לֹא ֵתּיכוּל (חולין מב.): ִמ ְכּ לל ִדּ ְטֵר פה ח יּה (חולין מב.): ,in the Torah ( ֶזה or זֹאת) ”Wherever we find the word “this it indicates that the speaker is showing something to the According to one opinion, our pasuk should be under- listener. stood to mean, this animal that you may eat must be a But you may not eat a tereifah, since it .(ח יּה) teaches that Hashem living thing (זֹאת) ”In our pasuk, the word “this took a sample of every type of animal, showed it to Moshe, is unable to live. in our (זֹאת) ”saying, “‘this’ you may eat” or “‘this’ you may not eat” Another opinion focuses on the word “this (Chullin 42a). pasuk. This word teaches that “this’’ animal that can live While Alive you may eat, but there are other animals that can live -namely, tereifah animals — that you may not eat. Ac — זֹאת הח יּה ֲא ֶשׁר ֹתּ ְאכלוּ. ְמ ֶסוּכּ ֶנת ִמ מּאי ְדּשְׁ ר יא? ִוּמ מּאי ֵתּ יסק א דּ ְ ע ִתּין cording to this understanding, a tereifah animal can live דּ ֲ א ִס ירא? ִדּ ְכ ִתיב "זֹאת ה ח יּה ֲא ֶשׁר ֹתּ ְאכלוּ", ח יּה ֱאכוֹל ְו ֶשׁ ֵא ינהּ ח יּה לֹא .(Chullin 42a) ֹתּ אכל. ְו הא ְמ ֶסוּכּ ֶנת ֵא ינהּ ח יּה, ִמ ְדּא מר ר ֲ חמ נא ְנ ֵב לה לֹא ֹת אכל, ִמ ְכּלל Domestic Animals Are Included ִדּ ְמ ֶסוּכּ ֶנת שְׁ ר יא, ְדּ ִאי ס ְלקא ד ְ עתּ ְך ְמ ֶסוּכּ ֶנת ֲא ִס ירא, ה ְ שׁ תּא ֵמחִ יּים There are two categories of kosher animals: domestic ֲא ִס ירא, ְלא חר ֵמ  יתה ִמיבּ ֵעי? (חולין לז.): The beginning of this passage regarding the kosher ani- animals (cows, goats, and sheep), usually called behei- that you may eat, can mah, and wild kosher animals (a deer and hart), usually (ה ח יּה) ”mals, this is the “living thing lead to us to think that we may eat only an animal that will called chayah. זֹאת החיּה ֲא ֶשׁר ֹתּ ְאכלוּ. ְבּ ֵה מה ִבּ ְכ לל ח יּה ְמנ לן? ִדּ ְכ ִתיב "זֹאת ה ח יּה live,” but not an animal that is old or weak and about to“ ֲא ֶשׁר ֹתּ ְאכלוּ ִמכּל ה ְ בּ ֵה מה ֲא ֶשׁר ע ל האֶרץ, ֹכּל מ ְ פֶר ֶסת פְּ ר סה", הא die.113 ֵכּ יצד, ְבּ ֵה מה ִבּ ְכ לל ח יּה (חולין עא.): This is not true. Another pasuk tells us,114 You shall not eat any neveilah, meaning an animal that died without Our pasuk begins, this is the “chayah” (literally, liv- shechitah (kosher slaughter). Now, if an animal close to ing thing) that you may eat. The passage continues with death is prohibited even if it was slaughtered properly, why examples of beheimos. We learn from this that the term would the Torah need to prohibit a dead animal (neveilah)? chayah can include domestic animals as well (Chullin If a dying animal is forbidden even when it is alive, it would 71a).

113. As opposed to a tereifah; see the following discussion. 114. Devarim 14:21. 115. See Schottenstein Edition, note 19.

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ְושׁXֹס עת ֶ֨שׁסע֙ ְפּר ֔ סֹת מ ֲע>לת ֵגּ; רה בּ ְבּ ֵה מה ֹא; תהּ ֹתּ 3 אכלוּ: וּמ ִ טּ ְלפא ִט ְל ִפין פְּ רסתא מ ְ סּקא ְ ִפ ְשׁ רא ִבּ ְב ִע ירא י תהּ ֵתּ ְיכלוּן: ד ְבּר ם ד אXך ֶא ֶת־זה֙ ֣לֹא ֽ ֹת ְאכ ֔לוּ ִממּ ֲע ֵלי֙ ַה ֵגּ ֔רה ִוּממּ ְפִרסי ה ַפְּר סה ית ֵדּין לא ֵת ְיכלוּן ִממּ ְ סּ ֵקי ִפּ ְשׁרא ִוּממ ְ סּ ִד ֵיקי פְּ רסתא ית גּ ְ מלא ֲאֵרי ֶא ַ֠ת־הגּ ֠ מל ִכּי־מ ֲע ֵ֨לה ֵג ֜רה ֗הוּא ַוּפ ְרס ה֙ ֵאינPנּוּ מ ְפ ִ ֔ריס מ ִ סּיק ִפּ ְשׁ רא הוּא וּפְ רס תא  לא ְס ִדיקא

רש“י ְושֹׁ ס עת ֶשׁ סע. ֶשׁ ְמּוּב ֶדּ ֶלת ִמ ְלמ ְע ָלה ִוּמ ְלּמ ָטּה ִבּ ְשׁ ֵתּי ִצ ָפּ ְר ִנין, ְכּת ְרגּוּמוֹ: ְות ְרגּוּמוֹ: ִ”פּ ְשׁ ָרא“, ֶשׁעל ְי ֵדי ה ֵגּ ָרה ָה ֵאוֹכל ִנ ְפ ָשׁר ְוִנ ַמּוֹח: בּ ְבּ ֵה ָמה. ֵתּ ָיבה ”וּמ ִטּ ְל ָפא ִט ְל ִפין“. ֶשֵׁיּשׁ ֶשׁפּ ְר ָסוֹתיו ְסדוּקוֹת ִמ ְלמ ְע ָלה ְו ֵא ָינן ְשׁסוּעוֹת ְוּמוּב ָדּלוֹת זוֹ ְי ֵת ָירה ִהיא ִל ְד ָר ָשׁא, ְלה ִתּיר ֶאת ה ְשּׁ ִליל ה ִנּ ְמָצא ִבּ ְמ ֵעי ִאמּוֹ (תורת כהנים ְלג ְמ ֵרי, ֶשׁ ִמּ ְלּמ ָטּה ְמ ָחוּבּרוֹת: מ ֲע לת ֵגּ ָרה. מ ֲע ָלה ְוּמ ִק ָיאה ָה ֵאוֹכל ִמ ֵמּ ֶע ָיה שם ט; חולין סט.): ֹא ָתהּ ֹתּ ֵאכלוּ. ְולֹא ְבּ ֵה ָמה ְט ֵמ ָאה. ו ֲהלֹא ְבּא ְז ָה ָרה וּמ ֲח ֶז ֶרת אוֹתוֹ ְל ְתוֹך ִפּ ָיה ְל ָכ ְתשׁוֹ ְוּל ָט ֳחנוֹ ָה ֵדק: ֵגּ ָרה. ָכּ ְך ְשׁמוֹ, ְוִי ָתּ ֵכן ִהיא (להלן פסוק ח), ֶא ָלּא ל ֲעבוֹר ָע ֶל ָיה בּ ֲע ֵשׂה ְולֹא ת ֲע ֶשׂה (תורת כהנים פרק ְל ִתתּוֹ ִמ ִגּ ְז רת ְ”וכמִּים ה ִנּ ָגּ ִרים“ (שמואל־ב יד, יד), ֶשׁהוּא ִ[נְג ָרר] אחר ה ֶפּה, ג, א-ב):

ִוּממּ ְ פִר ֵסי ה פְּ ר סה", ה ִכי קא מר: דּבר ה בּא ִממּ ֲ ע ֵלי ה ֵ גּ רה ִוּממּ ְ פִר ֵיסי ֹא תהּ ֹתּ ֵאכלוּ ה פְּ ר סה לֹא ֵתיכוּל? תּ ְ למוּד לוֹמר: "גּ מל. . . ט ֵמא הוּא", הוּא ט ֵמא ְו ֵאין .That one you may eat — .3 ט ֵמא הנּוֹלד ִמן ה טּהוֹר ט ֵמא, ֶאלּא  טהוֹר. ר ִ בּי ִשׁ ְמעוֹן ֵאוֹמר: "גּ מל", Only Kosher "גּ מל" (דברים יד, ז) ְשׁ ֵני ְפּע ִמים, ֶא חד גּ מל ה  נּוֹלד ִמן ה ְ גּמ לּה ְו ֶא חד גּמל ה  נּוֹלד ִמן ה פּ רה. ְור בּ נן, האי "גּ מל" "גּ מל" מאי ע ְב ֵדי ֵליהּ? חד ֶל ֱאסוֹר Unless the Torah specifies otherwise, the punishment ע ְ צמוֹ, ְו חד ֶל ֱאסוֹר ֲח לבוֹ. ְור ִ בּי ִשׁ ְמעוֹן ֶל ֱאסוֹר ֲח לבוֹ ְמ נא ֵליהּ? נ ְ פ קא ֵליהּ for actively violating a lav (negative commandment) is ֵמ ֶ"את ה גּ מל" (בכורות ו.־ו:): malkus (lashes). The Torah sometimes makes a positive statement that implies that we may not do something else. There is a question as to whether such a statement is con- The first half of our pasuk can be translated, But this sidered a formal lav. [certain animal] you shall not eat from among those that do bring up cud and have split hooves. This would mean that ֹא תהּ ֹתּ ֵאכלוּ. ְולֹא ְב ֵה מה ְט ֵמ אה ְו לאו ה בּא ִמ ְכּל ל ֲע ֵשׂה ֲע ֵשׂה (זבחים there is a type of animal that has both signs of a kosher לד.): animal, but may not be eaten. Our pasuk could have said, “Everything among the The animal it is referring to is one that has both kosher animals that has a split hoof…you may eat.” Instead, it signs, but was born from a nonkosher animal (a cow born ֹאתהּ specifies …“that one” ( ) you may eat. The term that from a camel, for example). Since the mother is not ko- one teaches that one may eat only a kosher animal; a non- sher, its offspring, too, is not kosher. kosher animal is forbidden. Now, there is another possible way to translate the Does this qualify as a lav? pasuk: But you shall not eat this [animal] that “comes The phrase immediately following ours is, But this is from” these [animals] that bring up their cud,” etc. This what you shall not eat. Had our phrase been a lav, the would be saying that it is forbidden to eat an animal re- Torah would not have had to immediately clearly state the sembling a nonkosher animal (a camel) that was born negative commandment. from a kosher animal (a cow). But there is actually a This proves that a prohibition that is implied by a disagreement about the law in this case; the Sages hold positive commandment is considered only an exten- that the offspring is kosher, while R’ Shimon holds it is sion of the positive command, not a lav (Zevachim not. 116 34a). The Sages maintain that the end of our pasuk proves …that such an animal may be eaten. It says, the camel ְ But — אך ֶאת ֶזה לֹא ֹת ְאכלוּ ִממּ ֲע ֵלי ה ֵגּ רה ִוּממּ ְפ ִר ֵסי הפּ ְרסה .4 unclean to you. The term “it is” teaches that (הוּא) ”it is“ this is what you shall not eat from among those that only “it,” an actual camel, is nonkosher. But one may eat bring up their cud or that have split hooves. something that looks like a camel that was born from a kosher animal. FROM THE SEFER HACHINUCH R’ Shimon bases his opinion on the fact that the Torah מצוה קנד: ֶשׁלֹּ א ֶל ֱא ֹכל ְבּ ֵה מה ְוח יּה ְט ֵמ אה lists a camel as being not kosher in two places: in our pa- Mitzvah 154: The Prohibition to Eat a Domestic or Wild suk and in Sefer Devarim.117 One “camel” is talking about Animal That Is Nonkosher a regular camel. The other camel refers to a “camel” born from a cow. Neither one may be eaten. Eat the Camel The Sages argue that the “camel” is repeated to teach ְ  us that the milk of a camel is forbidden, like the camel אך ֶאת ֶזה לֹא ֹת ְאכלוּ ִממּ ֲע ֵלי ה ֵגּ רה ִוּממּ ְפ ִר ֵסי הפּ ְר סה. ֵישׁ ְלך ֶשׁהוּא .itself מ ֲ ע ֵלה ֵגּ רה וּמ ְ פִריס פְּ רסה ְו ִאי א תּה ְאוֹכלוֹ, ְו ֵא ֶיזה ֶזה? טהוֹר ֶשׁנּוֹל ד R’ Shimon notes that the pasuk says “es” hagamal ִמן ה טּ ֵמא, אוֹ ֵאינוֹ ֶאלּא ט ֵמא הנּוֹלד ִמן ה טּהוֹר? וּמאי ִ"ממּ ֲ ע ֵלי ה ֵ גּרה

116. See Schottenstein Edition, note 31. 117. 14:7.

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Permissible and which is completely separated into double hooves, and that brings up its cud — that one forbidden land you may eat. 4 But this is what you shall not eat from among those that bring up their animals cud or that have split hooves: the camel, for it brings up its cud, but its hoof is not split

ִממּ ֲע ֵלי ה ֵגּ רה ִוּממּ ְפ ִר ֵסי הפּ ְר סה. . .ט ֵמא. ִמנִּ ין ִל ְתמוּר ת ְפּ ֵסוּלי -forbids something that is sec ( ֶאת) The word es .( ֶאת ה גּמל) ה ְמּוּקדּ ִשׁין, ֶשׁ ֵמּ תה? תּ ְ למוּד לוֹמר ִ"ממּ ֲ ע ֵלי ה ֵ גּ רה. . . ט ֵמא“. האי ִמיבּ ֵעי .(ondary to the camel — its milk118 (Bechoros 6a-6b ֵליהּ ְלח ֵמשׁ ח טּאוֹת ֵמתוֹת? ההוּא ִ”ממּ ְ פִר ֵסי ה פְּ ר סה. . . ט ֵמא“ נ ְ פ קא; ח ֵמשׁ ח טּאוֹת ֵמתוֹת ִה ְיל ְכ תא ְגּ ִמ ֵירי  להּ!. . . ְל א ֵקּוּשׁי דּ בר ה בּא ִממּ ֲ ע ֵלי One Sign ֵג רה ְלד בר ה בּא ִ”ממּ ְ פִר ֵסי ה פְּ ר סה“, מה ְלּה לּן ְבּ ִמ  יתה, אף  כּאן ְבּ ִמיתה According to R’ Shimon,119 if a kosher animal gives birth (בכורות טז.): to an offspring that looks like a nonkosher animal, it is seems ,(ט ֵמא) forbidden to eat the offspring. This discussion examines The final term of our pasuk, it is unclean whether R’ Shimon would permit such an offspring that extra, since the pasuk already said that it is forbidden to only partially looks like a nonkosher animal. !eat a camel ְ This term can be understood to refer to the beginning אך ֶאת ֶזה לֹא ֹת ְאכלוּ ִממּ ֲע ֵלי ה ֵגּ רה ִוּממּ ְפ ִר ֵסי הפּ ְר סה. ֶ"זה" ִאי א תּה of the pasuk. We first connect it with the words from ֵאוֹכל ֲא בל א תּה ֵאוֹכל ה בּא ְבּ ִס  ימּן ֶא חד. ְו ֵאי ֶזה ֶזה ה בּא ְבּ ִס  ימּן ֶא חד, ֶזה among those that bring up their cud…it is unclean. This ט ֵמא ה  נּוֹלד ִמן ה טּהוֹר ְו ִעבּוּרוֹ ִמן ה טּהוֹר (בכורות ז.): According to R’ Shimon, when the Torah says that it is tells us that there is an animal that has the kosher char- forbidden to eat a camel, it means to forbid even a de- acteristic of bringing up its cud, yet it is forbidden. This formed animal that looks like a camel that was born from refers to the temurah of a blemished offering that was re- a kosher animal. deemed. It may not be offered, and it is forbidden to eat .is forbidden to eat. This it ( ֶזה) But the pasuk stresses this implies that there is another case where it is permitted The term it is unclean also refers to the phrase, from to eat an animal that looks like a camel. This refers to a those that have split hooves. This includes another type of camel-like offspring of a cow that looks like its mother in animal that has the signs of a kosher animal, yet is forbid- one way. den to be eaten. This is one of the five chatas offerings that Even though it does not have the required character- are left to die. istics of a kosher animal, it is permitted according to R’ Now, the rule of the five chatas offerings left to die is Shimon, because of its similarity to its kosher mother actually a halachah that is part of the Oral Tradition.122 (Bechoros 7a).120 There is no need for a pasuk to teach it. It is hinted at here to compare something that comes from those that bring From among those up their cud (namely, the temuros of redeemed, blemished — ִממּ ֲע ֵלי ה ֵגּ רה ִוּממּ ְפ ִר ֵסי הפּ ְר סה. . . ט ֵמא that bring up their cud or that have split hooves… it offerings) to something that comes from those that have is unclean. split hooves (namely, the five chatas offerings). Just as the five chatas offerings are left to die, so too is the temurah Let Them Die of a redeemed, blemished offering left to die (Bechoros This discussion involves two laws about korbanos (of- 16a). ferings): .For it brings up its cud — ִכּי מ ֲע ֵלה ֵג רה הוּא G Once an animal was set aside as a korban, one may not substitute for it by setting aside a different animal in its place. If one did so, both the original animal and Only Hashem Knows ִכּי מ ֲע ֵלה ֵג רה הוּא. תּ ֵני ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל: ְ"ו ֶאת ה גּ מל ִכּי מ ֲ ע ֵלה ֵגרה the substitute are sanctified as a korban. The substitute הוּא", שׁ ִ לּיט ְבּ  עוֹלמוֹ ֵיוֹד ע ֶשׁ ֵאין ְלך דּ בר מ ֲ ע ֵלה ֵג רה ְוט ֵמא ֶא לּא גּ מל, ְ .animal is called a temurah ְל ִפיכך פּ רט בּוֹ ה כּתוּב "הוּא" (חולין נט.): G There are five instances in which an animal has the implies that these are the only animals (הוּא) sanctity of a chatas (sin offering) but must be left to The word it die, because, despite its sanctity, it may not be of- that bring up their cud, but do not have split hooves. fered: (a) the offspring of a chatas; (b) the temurah of The Torah testifies that Hashem knows that with the ex- a chatas; (c) a chatas whose owner died; (d) a cha- ception of the animals listed in our pesukim, there is none tas that was not offered within the first year of its life that brings up its cud, as defined by halachah, but does not and another was offered in its place; (e) a lost chatas have split hooves. Any animal, other than these three, that that was found after another had been offered in its brings up its cud also has split hooves and is therefore a place.121 kosher species (Chullin 59a).

-es/eis) can be stylistic, or it can mean it, him, or with. 119. See previous discussion. 120. See Schot) ֵא ֶת/את The Hebrew word .118 tenstein Edition, note 12. 121. See Mishnah, Temurah 21b-22b. 122. These are laws taught to Moshe at Sinai. They have the standing of Biblical laws, but there are no Scriptural sources for them.

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ט5 מא ֖הוּא לI כם: ה ְו ֶאת־השּׁ ֗ פן ִכּי־מ ֲעkלה ֵגר ה֙ ֔הוּא ַוּפְר;סה ְמס אב הוּא ְלכוֹן: ה ְו ית ט ְ פ זא ֲאֵרי מ ִ סּיק ִפּ ְשׁ רא הוּא וּפְ רס תא  לא ְס ִד  יקא ְמסאב ֣לֹא י ְפ8 ריס ט5 מא ֖הוּא לI כם: ו ְו ֶאת־ה Gַאְר ֶ֗נ ֶבת ִכּי־מ ֲעXלת ֵגּר ה֙ הוּא ְלכוֹן: ו ְוית אְ ר ְנבא ֲאֵרי מ ְ סּקא ִפ ְשׁ רא ִהיא וּפְ רס תא  לא ְס ִד  יקא ְמסאבא ִ֔הוא ַוּפְר;סה ֣לֹא ִה ְפ8 ר יסה ְט ֵמJ אה H הוא לI כם: ז ְו ֶא ֠ת־ה ֲח ִ֠זיר ִהיא ְלכוֹן: ז ְו ית ֲח ִז ירא ֲאֵרי ְס ִדיק פְּ רסתא B כּי־מ ְפִ ֨ריס ַפְּר ֜סה ֗הוּא ְושֹׁ>סע ֶ֨שׁסע֙ ַפְּר ֔סה ְו ֖הוּא ֵגּ רה ֽלֹ ִא־יגּ ר הוּא וּמ ִ טּ ְל פן ִט ְל ִפין פְּ רס ֵתהּ ְוהוּא ִפּ ְשׁרא  לא פ שׁר ְמס אב הוּא ְלכוֹן: ח ִמ ִבּ ְסְרהוֹן ט5 מא ֖הוּא לI כם: ח ִמ ְבּ ָשׂר ם֙ ֣לֹא ֹת ֵ֔אכלוּ ְוּב ִנ ְבל; תם ֣לֹא ִת גּעוּ לא ֵת ְיכלוּן ִוּב ְנ ִב ְל ְתּהוֹן לא ִת ְקְרבוּן ְט ֵמo אים  הם לI כם: ט ֶא ֶת־זה֙ ֽ ֹתּ ְאכ ֔לוּ ִמ ֖ ֹכּל ֲאP שׁר בּמּ ִ ים ֣ ֹכּל ֲא ֶשׁר־ ְמס ֲ א ִבין ִאנּוּן ְלכוֹן: ט ית ֵדּין ֵתּ ְיכלוּן ִמ ֹכּל ִדּי ְבמ יּא ֹכּל ִדּי ֵלהּ ִצ ִיצין ְוק ְ ל ִפין לוֹ֩ ְסנ ִ֨פּיר ְוק ְשׂ ֶ ֜ק ֶשׂת בּ֗מּ ִים ַבּיּ מּים וּב ְנּחH לים ֹאJ תם ֹתּ 3 אכלוּ: ְבּמ יּא ְבּי ְ ממ יּא ְוּבנ ֲ חל יּא י ְתהוֹן ֵתּ ְיכלוּן:

רש“י (ח) ִמ ְבּ ָשׂ ָרם לֹא ֹת ֵאכלוּ. ֵאין ִלי ֶא ָלּא ֵאלּוּ, ְשׁ ָאר ְבּ ֵה ָמה ְט ֵמ ָאה ֶשׁ ֵאין ָלהּ ְמוּז ָה ִרין ְו ֵאין ִי ְשׂ ָר ֵאל ְמוּז ָה ִרין.  קל ָו ֶחוֹמר ֵמע ָתּה:  וּמה ְטוּמ את ה ֵמּת ֲח ָמוּרה לֹא שׁוּם ִס ָימן ָט ֳה ָרה ִמנִּין. ָאמ ְר ָתּ  קל ָו ֶחוֹמר: ָוּמה ֵאלּוּ ֶשֵׁיּשׁ ָבּ ֶהן ְק צת ִס ָימֵני ָט ֳה ָרה ִה ְז ִהיר ָבּהּ ֶא ָלּא ֹכּ ֲהִנים, ְטוּמ את ְנ ֵב ָלה ק ָלּה לֹא ָכּל ֶשׁ ֵכּן.  וּמה תּ ְלמוּד  לוֹמר ”לֹא ֲאסוּרוֹת וכו‘ (שם ב): ִמ ְבּ ָשׂ ָרם.  על ְבּ ָשׂ ָרם ְבּא ְז ָה ָרה ְולֹא  על ֲעָצמוֹת ְוִג ִידין ִת ָגּעוּ“, ָבּ ֶרֶגל. ֶזהוּ ֶשׁ ָא ְמרוּ: חָיּיב ָא ָדם ְלט ֵהר עְצמוֹ ָבּ ֶרֶגל (תורת כהנים שם; ראש ְוק ְרנִים ְוּט ָל ָפִים (תורת כהנים פרק ד, ח): ְוּב ִנ ְב ָל ָתם לֹא ִת ָגּעוּ. ָיכוֹל ְיהוּ ִי ְשׂ ָר ֵאל השנה טז:): (ט) ְס נ ִפּיר. ֵאלּוּ ֶשׁ ָשּׁט ָבּ ֶהם: ק ְשׂ ֶק ֶשׂת. ֵאלּוּ ְק ִל ִיפים ה ְקּ ִבוּעים בּוֹ ְמוּז ָה ִרים  על מ גּע ְנ ֵב ָלה, תּ ְלמוּד  לוֹמר ֱ”אמֹר ֶאל ה ֹכּ ֲהִנים“ (להלן כא, א), ֹכּ ֲהִנים (חולין נט.), ְכּמוֹ ֶשׁ ֶנּ ֱא מר ְ”ו ִשׁ ְריוֹן ק ְשׂק ִשּׂים ִהיא ָלבוּשׁ“ (שמואל־א יז, ה; חולין סו:):

It is unclean to you. each of the Sages to identically translate those pesukim in — ט ֵמא הוּא ל ֶכם a way that would avoid this. Blood and Milk One of the pesukim they reworded was ours: The pasuk -the hare, as one of the nonko ,(האְ ר ֶנ ֶבת) lists ha’arneves ט ֵמא הוּא ל ֶכם. הוּא ט ֵמא ְו ֵאין ֲח ֵלב ְמה ְ לּ ֵכי ְשׁתּ ִ ים ט ֵמא ֶאלּא  טהוֹר. sher animals. The Sages, however, translated this word  יכוֹל ִאוֹציא ֶאת ֶהחלב ֶשׁ ֵאינוֹ שֶׁוה בּ ֹ כּל, ְולֹא ִאוֹציא ֶאת ה דּם ֶשׁהוּא as the short-legged creature, instead of the hare. They did שֶׁוה בּ ֹ כּל? תּ ְ למוּד לוֹמר "הוּא", הוּא ט ֵמא, ְו ֵאין דּם ְמה ְ לּ ֵכי ְשׁתּ ִ ים ט ֵמא ”.this because the name of Ptolemy’s queen was “hare ֶא לּא  טהוֹר (כתובות ס.): Our pasuk concludes, “It” is unclean to you. The word Had they translated arneves as hare, it would appear as limits the prohibition, teaching that things that though they meant to insult him by inserting the name of (הוּא) ”it“ his queen into the list of nonkosher animals (Megillah 9b; are different from “it” are permitted. Therefore, the milk 124 and blood of a human are not included in this prohibition. Yerushalmi Megillah 1:9). And the pig, for its — ְו ֶאת ה ֲח ִזיר ִכּי מ ְפ ִריס פּ ְר סה הוּא .This is true not only of milk — after all, the milk of kosher 7 animals is permitted to be drunk — but even of blood, even hoof is split and its hoof is completely separated. though blood of all animals is forbidden (Kesubos 60a).123 One of a Kind ְו ֶאת ה ֲח ִזיר ִכּי מ ְפ ִריס פּ ְר סה הוּא. שׁ ִ לּיט ְבּ  עוֹלמוֹ ֵיוֹד ע ֶשׁ ֵאין ְלך דּבר .And the hare — ְו ֶאת הא ְר ֶנ ֶבת .6 ֶשׁמּ ְ פִריס פְּ ר סה ְוט ֵמא ֶא לּא ֲח ִזיר, ְל ִפיכ ְך פּ רט בּוֹ ה כּתוּב הוּא (חולין נט.): A Need to Edit teaches that there is no other animal (הוּא) The word it ְו ֶאת הא ְר ֶנ ֶבת. מ ֲ ע ֶשׂה ְבּת ְ למ י ה ֶ מּ ֶל ְך ֶשׁ ִכּ ֵינּס ִשׁ ְב ִעים ְוּשׁנִ ים ְז ֵק ִנים, like the pig. Only it has split hooves but does not bring up ְו ִה ְכ ִנ  יסן ְבּ ִשׁ ְב ִעים ְוּשׁנִ ים בּ ִתּים, ְולֹא ִגּ  ילּה ל ֶהם על מה ִכּ ְינּ סן, ְו ִנ ְכ נס ֵא ֶצל .its cud כּל ֶא חד ְו ֶא חד ְוא מר ל ֶהם: ִכּ ְתבוּ ִלי תּוֹרת מֹ ֶשׁה ר ְ בּ ֶכם. נ תן ה קּדוֹשׁ -Hashem knows that other than the pig, there is no ani  בּ ְרוּך הוּא ְבּ ֵלב  כּל ֶא חד ְו ֶא חד ֵע צה, ְו ִה ְס ִכּימוּ  כּוּלּן ְלד עת א חת. . . ְוכ ְתבוּ -mal with split hooves that does not bring up its cud. There לוֹ ֶאת ְצ ִע ירת הר ְ גל ִ ים ְולֹא כּ ְתבוּ לוֹ ְ"ו ֶאת האְ ר ֶנ ֶבת" ִמ ְפּ ֵני ֶשׁ ִא ְשׁתּוֹ ֶשׁל fore, if someone finds an animal that has split hooves and תּ ְ ל מי אְ ר ֶנ ֶבת ְשׁ מהּ, ֶשׁלֹּא יֹ אמר: שׂ ֲחקוּ ִבּי הְ יּ ִהוּדים ְו ִה ִטּילוּ ֵשׁם ִא ְשׁ ִתּי is certainly not some species of pig, he may safely assume בּתּוֹרה (מגילה ט: , ירושלמי מגילה א, ט): that it is a kosher species (Chullin 59a). King Ptolemy once gathered seventy-two Sages and Nor shall you touch their — ְוּב ִנ ְבל תם לֹא ִת גּעוּ .placed each in a separate house. He then visited each one 8 individually, and told them, “Write a Greek translation of carcass. the Torah.” If they would have translated certain pesukim literally, No Tumah Allowed ְוּב ִנ ְבל תם לֹא ִת גּעוּ.  יכוֹל ְיהוּ ִי ְשׂר ֵאל ְמוּזהִרין על מ גּ ע ְנ ֵב  ילה, תּ ְ למוּד Ptolemy might have been angered, mocked the Torah, or לוֹמ ר (להלן כא, א) ֱ”אמֹר ֶאל ה ֹ כּ ֲה ִנים ְבּ ֵני א ֲ הרֹן", ְבּ ֵני א ֲ הרֹן ְמוּזהִרין, distorted the Torah’s meaning. Therefore, Hashem inspired

123. See Schottenstein Edition, notes 20 and 23. See Gemara there for further details as to when this is permitted. 124. See Schottenstein Edition, Yerushalmi Megillah 15a note 24.

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— it is unclean to you; 5 and the hyrax, for it brings up its cud, but its hoof is not split — it is unclean to you; 6 and the hare, for it brings up its cud, but its hoof is not split — it is unclean to you; 7 and the pig, for its hoof is split and its hoof is completely separated, but it does not chew its cud — it is unclean to you. 8 You shall not eat of their flesh nor shall you touch their carcass — they are unclean to you. Permissible and 9 This you may eat from everything that is in the water: everything that has forbidden fish fins and scales in the water, in the seas, and in the streams, those you may eat.

scales that do not also have fins. Since any fish that has ְבּ ֵני ִי ְשׂר ֵאל ֵאין ְמוּזהִרין. ו ֲ הלֹא ְדּבִרים קל  ו ֶחוֹמר, וּמה ְטּוּמ אה ֲח  מוּרה, scales certainly has a fin, why does our pasuk state both ֹכּ ֲה ִנים ְמוּזהִרין ִי ְשׂר ֵא ִלים ֵא ינן ְמוּזהִרין, ְטוּמ אה ק לּה לֹא  כּל ֶשׁ ֵכּן? ֶאלּא signs? It could have said that we may eat any fish that has מה תּ ְ למוּד לוֹמר ְ"וּב ִנ ְבל תם לֹא ִת גּעוּ", בֶּר ֶגל (ראש השנה טז:): Our pasuk seems to be directed at all , saying that scales, since any fish with scales also has a fin?! no one should become tamei (ritually impure) by touch- The answer is that to prevent the slightest possibility of a as well, in ( ְסנ ִ פּיר) ing the carcass of an animal. But another pasuk125 warns misinterpretation, Hashem wrote senapir only Kohanim not to become tamei to a human corpse, order to make it very clear that a fish is kosher only if it has but not other Jews. If non-Kohanim may become tamei to both scales and fins (Chullin 66b; Niddah 51b).129 ֶאת ֶזה ֹתּ ְאכלוּ ִמ ֹכּל ֲא ֶשׁר בּמּּ ִים. . . בּמּּ ִים בּיּּ ִמּים וּב ְנּח ִלים ֹא תם ֹתּּ ֵאכלוּ -a corpse, which is a severe form of tumah, they must cer tainly be permitted to become tamei to a carcass, which is a less-severe form.126 — This may you eat from everything that is in the wa- Our pasuk, which is directed at all Jews, refers to the ter…in the water, in the seas, and in the streams, those festivals. There is a special mitzvah for all Jews to remain may you eat. tahor (ritually pure) during the festivals ( Cisterns 127 ֶאת ֶזה ֹתּ ְאכלוּ ִמ ֹכּל ֲא ֶשׁר בּמּ ִים. . . ֹא תם ֹתּּ ֵאכלוּ. מה תּ ְ למוּד לוֹמר, .(16b ֶשׁ יּכוֹל, ִהוֹאיל ְו ִה ִתּיר ִבּ ְמ  פוֹרשׁ ְו ִה ִתּיר ִבּ ְס תם, מה ְכּ ֶשׁ ִה ִתּיר ִבּ ְמפוֹרשׁ ֶאת ֶזה ֹתּ ְאכלוּ ִמ ֹכּל ֲא ֶשׁר בּמּ ִים ֹכּל ֲא ֶשׁר לוֹ ְסנ ִפּיר ְוק ְשׂ ֶק ֶשׂת .9 לֹא ִה ִתּיר ֶא לּא ְבּ ֵכ ִלים, אף ְכּ ֶשׁ ִה ִתּיר ִבּ ְס תם לֹא ִה ִתּיר ֶא לּא ְבּ ֵכ ִלים. ִמנִּ ין This you may eat from everything that is in the — ְל רבּוֹת בּוֹרוֹת ִשׁ ִיחין ְוּמ ערוֹת ֶשׁ ֶשּׁוֹחה ְו ֶשׁוֹתה ֵמ ֶהן ְו ֵאינוֹ ִנ ְמ נע? תּ ְ למוּד .water: everything that has fins and scales לוֹמר ֹ"תּ ְאכלוּ ִמ ֹכּל ֲא ֶשׁר בּ מּ ִים" (חולין סו:, סז.): FROM THE SEFER HACHINUCH Our pasuk could have said simply, From everything that is in the water, whatever has a fin and a scale…those you מצוה קנה: ִמ ְצ ות ְבּ ִד  יקת ִס ימ ֵני ד ִגים ֶאת ֶזה) Mitzvah 155: The Obligation to Check Fish for Kosher Signs may eat. Why does it begin with this you may eat ?( ֹתּ ְאכלוּ We are commanded to check fish for signs of kashrus if we want to eat them. This first part of the pasuk should be understood to say: This may you eat: from everything that is in the water. This Fins and Scales is teaching that in certain instances you may eat anything in the water, even if it does not have fins and scales. This ְסנ ִפּיר ְוק ְשׂ ֶק ֶשׂת. ֵאלּוּ ֵהן ק ְ שׂק ִ שּׂין, ה ְ קּ ִבוּעין בּוֹ, ְוּסנ ִ פּ ִירים, ה ֵפּוֹר ח בּ ֶהן -refers to creeping or flying insects130 that develop in “cis (חולין נט.): ,refers to the scales of the terns” — in-ground bodies of water such as pits, ditches (ק ְ שׂ ֶק ֶשׂת) The word kaskeses fish, which are attached to its body and do not move un- and caves — that are fundamentally different from the seas 131 -means and streams mentioned at the end of the pasuk. It is per ( ְסנ ִ פּיר) less someone pulls them. The word senapir the fins, with which it glides through the water. mitted to bend down and drink from these without concern A fish with both of these signs is kosher (Chullin 59a).128 for the sheratzim that might be there. Now it is true that our pasuk continues to say that only Making It Clear fish in seas and streams require fins and scales. Wouldn’t ?that tell us that insects in “cisterns” do not require them ְסנ ִפּיר ְוק ְשׂ ֶק ֶשׂת. ְו ִל ְיכתּוֹב ר ֲ חמ נא "ק ְ שׂ ֶק ֶשׂת" ְולֹא ִל ְיכתּוֹב ְ"סנ ִ פּיר"? If we were learning a law from that phrase, we could א מר ר ִ בּי א בּהוּ ְו ֵכן תּנא ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל: י ְ גִדּיל  תּוֹרה ְוי ְ א ִדּיר (חולין apply the lesson only to insects that grow in vessels, which סו:, נדה נא:): Our pasuk says that a fish must have fins and scales to are totally different than seas and streams, because they be permitted to be eaten. are not in the ground at all. This first part of the pasuk is There are no fish that have halachically acceptable there to extend this lesson even more, applying it even to

125. Below, 21:1. 126. A person who becomes tamei from a corpse remains tamei for seven days and must be sprinkled with ashes of the parah adumah to become tahor. Someone tamei from an animal carcass only has to immerse in a mikveh and wait until night to become tahor. 127. See Schottenstein Edition, note 31. 128. See Schottenstein Edition, note 24. 129. See Schottenstein Edition, Chullin note 10 and Niddah note 42. 130. See Schottenstein Edition, 66b note 14. 131. Unlike seas and streams, which have “their own water,”

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is a general (בּ מּ ִ ים) insects that grow in “cisterns,” where the water is in the In our pasuk, the term in the water ground (Chullin 66b, 67a).132 term that includes any type of water. The phrase, in the specifies certain ,(בּ יּ ִ מּים וּב ְ נּח ִלים) seas and in the streams Vessels .types of water בּיּ ִמּים וּב ְנּח ִלים. ֵה יכן ִה ִתּיר ְבּ ֵכ ִלים, ִדּ ְכ ִתיב ֹ"תּ ְאכלוּ ִמ ֹכּל ֲא ֶשׁר בּ מּ ִים -The rule of kelal u’frat tells us that the general term wa וגו', "בּ יּ ִ מּים וּב ְ נּח ִלים" הוּא ְדּ ִכי ִאית ֵליהּ ֱאכוֹל, ְדּ ֵלית ֵליהּ לֹא ֵתיכוּל, ter applies only to seas and streams. We should therefore  הא ְבּ ֵכ ִלים אף על גּב ְדּ ֵלית ֵליהּ ֱאכוֹל.  הא ְבּ ֵכ ִלים אף על גּב ְדּ ֵלית ֵליהּ say that the requirement of fins and scales applies only to ֱאכוֹל, ֵא  ימא: ְבּ ֵכ ִלים אף על גּב ְדּ ִאית ֵליהּ לֹא ֵתיכוּל! לֹא ס ְל קא ד ְ עתּ ְך, creatures found in seas and streams. But creatures that ִדּ ְכ ִתיב ְ"ו כל ֲא ֶשׁר ֵאין לוֹ ְסנ ִ פּיר ְוק ְ שׂ ֶק ֶשׂת בּ יּ ִ מּים וּב ְ נּח ִלים ִמ כּל ֶשֶׁרץ grow in ponds and canals are permitted even if they do not ה מּ ִ ים", בּ יּ ִ מּים וּב ְ נּח ִלים, ְדּ ֵלית ֵליהּ לֹא ֵתיכוּל, ֵהא ְבּ ֵכ ִלים, אף על גּ ב have fins and scales. ְדּ ֵלית ֵליהּ, ֱאכוֹל (חולין סו:): However, when the pasuk states the term in the water a second time, it has again written a general word (בּ מּ ִ ים) Our pasuk could have said only that everything that is in with kosher signs is permitted to be eaten. that should include all types of waters. Since the pasuk (בּ מּ ִים) the water it contains two generalizations, we use the rule of klal u’ferat ,(בּ יּ ִ מּים וּב ְ נּח ִלים) By adding in the seas and in the streams teaches that only a creature in the seas and streams has to u’kelal. This tells us that the law of our pasuk applies to have fins and scales for it to be permitted to be eaten. But any waters similar to the ones specified. creeping or flying insects that grow in vessels are permit- The waters of seas and streams are accumulated on the ted even if they do not have fins and scales. ground and are fed by underground wells. We learn from One might ask why we do not learn the opposite lesson this specification that any creature found in water similar from our pasuk: Perhaps it means that even creatures with to seas and streams needs to have fins and scales to be fins and scales are permitted only when they grow in seas permitted to be eaten. This includes canals and ponds, and streams, but creatures that grow in other waters — in whose waters are accumulated on the ground and are fed cisterns133 or vessels — are prohibited even if they have by underground wells. Creeping and flying insects and fins and scales! other small creatures that develop in them are forbidden to The next two pesukim prove that this is not true. They be eaten. But the specifications exclude “cisterns” — pits, say, And everything that does not have fins and scales in ditches, and caves — which are not fed by underground the seas and in the streams — from all the creeping things of wells; insects that develop in them are permitted. the water…you shall not eat of their flesh. Here we see that Another possible way of using the klal u’ferat u’kelal it is only those creatures found in the seas and streams would be to say that the specification includes even cis- that the pasuk forbids if they lack fins and scales. There- terns, since they are at least similar to seas and streams in fore,134 we may eat a creature that grows in a vessel even that their waters are accumulated on the ground. We would if it has no fins and scales (Chullin 66b). then permit only creatures that developed in the waters of vessels, which are in no way similar to the waters of seas Ponds and Canals and streams. One of the rules the Oral Law uses to understand the However, our pasuk begins with the term, you may eat When the Torah teaches a .( ְכ לל ְוּפרט) Torah is kelal u’frat This tells us that creatures other than those found .( ֹתּ ְאכלוּ) general law and then specifies something that was already in vessels are also permitted. This includes creatures found included in that general law, it is telling us that the general in the waters of pits, ditches, and caves, since those waters law applies only to that specific situation. are not fed by underground wells (Chullin 66b). Sometimes the Torah teaches a general law, then speci- fies something that was included in that general law, and Waters of: then once again states the general law. In this case there is accumulate on the ground and are The Torah is Seas and Streams .( ְכּ לל ְוּפ רט ְוּכלל) rule called klal u’ferat u’kelal fed by underground wells telling us that the general law applies only to cases similar accumulate on the ground and are to the one specified. Ponds and Canals fed by underground wells בּמּּ ִים. . . בּמּּ ִים בּיּּ ִמּים וּב ְנּח ִלים. ְו ֵא  ימא: "בּ מּ ִ ים" ְכּ לל, "בּ יּ ִ מּים וּב ְ נח ִלים" Cisterns (pits, accumulate on the ground, but are ְפּ רט, ְכּ לל ְוּפ רט ֵאין בּ ְ כּ לל ֶא לּא מה ֶשּׁבּ ְ פּ רט: י ִ מּים ְוּנח ִלים, ֵאין, ְנ ִע ִיצין ditches, and caves) not fed by underground wells ו ֲ חִר ִיצין, לֹא! "בּ מּ ִ ים", ח זר ְוכל ל. . . "בּ מּ ִ ים" ְכּ לל, "בּ יּ ִ מּים וּב ְ נּח ִלים" ְפּ רט, "בּ מּ ִ ים" חז ר ְוכ לל. ְכּ לל ְוּפ רט ְוּכ לל ִאי א תּה  דּן ֶא לּא ְכּ ֵעין ה ְ פּ רט, מ ה do not accumulate on the ground Vessels ה ְ פּ רט ְמ  פוֹרשׁ מ ִ ים ְנוֹב ִעים אף ֹכּל מ ִ ים ְנוֹב ִעים. מאי ר ֵ בּי? ֲחִר ִיצין ְוּנ ִע ִיצין and are not fed by underground wells ְל ִא  יסּוּרא. וּמאי ִמ ֵיעט? בּוֹרוֹת ִשׁ ִיחין ְוּמ ערוֹת ְל ֶה ֵתּ ירא. ְו ֵאימא מ ה Water…Water ה ְ פּ רט ְמ  פוֹרשׁ מ ִ ים ְגּ ֵד ִלין על גּ ֵ בּי קְ ר קע אף  כּל מ ִ ים ְגּ ֵד ִלין על גּ ֵ בּי קְ ר קע. -Sometimes the Torah teaches a general law, then speci וּמאי ר ֵ בּי? ֲא ִפילּוּ בּוֹרוֹת ִשׁ ִיחין ְוּמ ערוֹת ְל ִא  יסּוּרא וּמאי ִמ ֵיעט? ִמ ֵיעט fies something that was included in that general law, and ֵכּ ִלים! ִאם ֵכּן ֹ”תּ ְאכלוּ“ מאי א ֲ ה ֵני ֵליהּ (חולין סו:): these “cisterns” are fed by underground water sources. See Schottenstein Edition, note 15. 132. See Schottenstein Edition, note 18, for when this permit applies. 133. See previous discussion. 134. See previous discussion.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 249 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 11 / 5-9 then once again states the general law. There is a dis- by underground wells (Shevuos 5a; Chullin 67a; Bechoros agreement as to the proper method for interpreting this 51a).136 combination of general and specific statements. An Extra Vav .( ְכ לל ְוּפ רט ְוּכלל) One method is that of kelal u’frat u’kelal One of the rules the Oral Law uses to understand the According to this approach, the specific example given by When the Torah teaches :( ְכּ לל ְוּפרט) Torah is kelal u’frat the Torah defines the general statement as applying only a general law and then specifies something that was in- to the specific case. When the Torah then makes another cluded in that general law, it is telling us that the general general statement, it means to expand the law to apply to law applies only to that specific situation. anything similar to the specific examples. בּמּּ ִים. . . בּמּּ ִים בּיּּ ִמּים וּב ְנּח ִלים. ה ִתיב ר ִ בּי א בּא בּ ר ְִז ְימ נא ֵקוּמי ר ִ בּי -Ac .( ִר  יבּה ִוּמ ֵיעט) The other method is ribbah u’me’eit ְז ֵע ירה: ְוהא ְכ ִתיב ֹ"כּל ֲא ֶשׁר לוֹ ְסנ ִ פּיר ְוק ְ שׂ ֶק ֶשׂת" ְ"וכל ֲא ֶשׁר ֵאין לוֹ cording to this approach, the specific example comes ְסנ ִ פּיר ְוק ְ שׂ ֶק ֶשׂת", ֵמע תּה ֵאין  כּאן ְכּ לל ְוּפ רט ֶאלּא ִר ִיבּוּיים. ֶאלּא ְבּ ִגין to somewhat limit the general law to apply only to those ִדּ ְכ ִתיב  וי"ו. ֲא מר ר ִ בּי יוֹחנן בּ ר מְ ר ייא:  כּל  הן דּ ֲ אנא מ ְ שׁ כּח  וי"ו ֲאנא cases that are similar to the specific law. When the Torah מ ִחיק ֵליהּ. ֲא מר ר ִ בּי ְשׁ ֵמוּאל בּר ֲאבוּד מא: ה ִי ִיתי ֵאוֹמר: מה ֶשּׁבּ יּ ִ מּים ְיהוּ then states the general law once again, it is telling us that ֲא ִסוּרין וּמה ֶשּׁ ְבּ ִג ִיגיּוֹת ְו ֶשׁ ְבּ ֵביבִרים ְיהוּ מוּתִּרין, תּ ְ למוּד לוֹמר ִ"מ כּל ֲא ֶשׁר the law applies to all cases except the one that is most בּ מּ ִ ים", ִריבּה (ירושלמי סנהדרין ז, ט): unlike the specific law. There was a sage whose had a vav before בּמּּ ִים. . . בּמּּ ִים בּיּּ ִמּים וּב ְנּח ִלים. ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל תּ נא "בּ מּ ִים" "בּ מּ ִ ים" the word bayamim in the seas. In his scroll the pasuk read ְשׁ ֵתּי ְפע ִמים, ֵאין ֶזה ְכּ לל ְוּפ רט, ֶאלּא ִר  יבּה ִוּמ ֵיעט, "בּ מּ ִים" ִר  יבּה, in waters “and” in seas and in streams. He therefore said "בּ יּ ִ מּים וּב ְ נּח ִלים" ִמ ֵיעט, "בּ מּ ִ ים" חז ר ְוִר  יבּה, ִר  יבּה ִוּמ ֵיעט ְוִר יבּה ִריבּה that our pasuk cannot be understood using the kelal u’frat ה ֹ כּל. מאי ר ֵ בּי? ֲחִר ִיצין ְוּנ ִע ִיצין ְל ִא  יסּוּרא, וּמאי ִמ ֵיעט בּוֹרוֹת ִשׁ ִיחין rule. The pasuk is simply listing the places where fish ְוּמ ערוֹת ְל ֶה ֵתּ ירא. ֵא ימא מאי ִר  יבּה? בּוֹרוֹת ִשׁ ִיחין ְוּמ ערוֹת ְל ִא  יסּוּרא. may be found — in waters “and” in the seas and in the וּמאי ִמ ֵיעט? ִמ ֵיעט ֵכּ ִלים. ִאם ֵכּן ֹתּ ְאכלוּ מאי א ֲ ה ֵני ֵליהּ (שבועות ה., חולין .streams סז., בכורות נא.): Another sage explained that the vav is an error. In fact, According to one opinion, if we would use the kelal u’frat whenever he finds a Torah Scroll with that vav, he erases it. method to understand our pasuk, it would be telling us that Since the correct reading of the word is without a vav, the the requirement that a creature have fins and scales does pasuk is saying in waters — in seas and in streams, and the not apply to creatures that develop in “cisterns” (pits, kelal u’frat rule therefore applies. ditches, and caves), since they are not similar enough to According to an entirely different opinion, creatures that 135 seas and streams. develop even in vessels or ponds are forbidden if they do However, according to this opinion, since the pasuk not have fins and scales. He holds that the inclusionary teaches that water creatures ( ִמ ֹכּל) ”places both mentions of the general term in the water be- term “from everything fore it mentions the specific examples of the seas and the anywhere, even if they developed in barrels and ponds, streams, this cannot be understood as a kelal u’frat u’kelal. must also have fins and scales to be permitted (Yerushalmi It must be interpreted as a ribbah u’me’eit. Sanhedrin 7:9).137 We learn from this that the requirement for fins and .Those you may eat — ֹא תם ֹתּ ֵאכלוּ scales applies to everything that develops in any waters except the one body of water that is completely unlike the pasuk’s limitation — in the seas and in the streams. We Two Wrongs ֹא תם ֹתּ ֵאכלוּ. ִממּ ְ שׁ מע ֶשׁ ֶנּ ֱא מר ֱאכוֹל ֶאת ֶשֵׁיּשׁ לוֹ, ֵשׁוֹמ ע ֲא ִני אל ֹתּאכ ל therefore include creatures that develop in the waters of ֶאת ֶשׁ ֵאין לוֹ. ִוּממּ ְ שׁ מע ֶשׁ ֶנּ ֱאמ ר (פסוק י) אל ֹתּ אכל ֶאת ֶשׁ ֵאין לוֹ, ֵשׁוֹמ ע canals and ponds. They must have fins and scales. The ֲא ִני ֱאכוֹל ֶאת ֶשֵׁיּשׁ לוֹ, ְול מה ְשׁנ אן? ל ֲ עבוֹר ע ליו בּ ֲ ע ֵשׂה ְולֹא ת ֲ ע ֶשׂה fish excluded from this requirement are only those that (חולין סו:, ירושלמי ביכורים ב, א): ”.develop in “cisterns We might think, however, that by using the ribbah Our pasuk concludes, “those” you may eat. The word implies that one may eat only the fish that ( ֹאתם) ”u’me’eit method we should include even creatures that de- “those velop in “cisterns” for the requirement of fins and scales, have fins and scales, but not those without fins or scales. and only creatures that developed in water that was in Since this is only inferred from a positive statement (those vessels, completely disconnected from the ground, do not you may eat), one who violates this transgresses a “posi- require fins and scales. However, our pasuk begins with tive commandment.” from everything The next two pesukim, however, state clearly that one ( ֹתּ ְאכלוּ) the phrase, This may you eat that is in the water. This tells us that there are additional may not eat a fish that does not have fins and scales. This creatures that are also permitted; those are the ones that adds a negative prohibition against eating a nonkosher fish developed in “cisterns,” since those waters are not fed (Chullin 66b; Yerushalmi Bikkurim 2:1).138

135. Although their waters are accumulated on the ground like the waters of seas and streams, they are not fed from underground wells. See previous discussion. 136. See Schottenstein Edition, Chullin note 8. 137. See Schottenstein Edition, 46b note 17. 138. See Schottenstein Edition, Chullin note 12.

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י ְו ֹכל ֩ ֲא ֶ֨שׁר 3 א ֜ין־לוֹ ְסנK פּיר ְוק ְשׂ ֶ ֗ק ֶשׂת ַבּיּ ִמּים֙ וּב ְנּח ִ֔ לים ִמ ֹכּל֙ י ְו ֹכל ִדּי ֵלית ֵלהּ ִצ ִיצין ְוק ְ ל ִפין ְבּי ְ ממ יּא ְוּבנ ֲ חל יּא ִמ ֹכּל ִר ֲחשׁא ְדמ יּא ִוּמ ֹכּל שׁPֶרץ ה֔מּ ִים ִוּמ ֛ ֹכּל נ lֶפשׁ ה ַחיּ;ה ֲאP שׁר בּמּ ִ ים שׁ lֶקץ  הם לI כם: נ ְ פשׁ תא חְ י תא ִדּי ְבמ יּא ִשׁ ְק צא ִאנּוּן יא ְושׁ Uֶקץ י Bְה ֣יוּ ל כם ִמ ְבּ ָשׂר ם֙ ֣לֹא ֹת ֵ֔אכלוּ ְו ֶא ִת־נ ְבל; תם ְתּ ַשׁ3 קּצוּ: ְלכוֹן: יא ְו ִשׁ ְק צא ְיהוֹן ְלכוֹן ִמ ִבּ ְסְרהוֹן לא ֵת ְיכלוּן ְוית ְנ ִב ְל ְתּהוֹן ְתּשׁ ְ קּצוּן: יב ֹכּל יב ֣ ֹכּל ֲאl שׁר 3 א ֛ין־לוֹ ְסנo פּיר ְוק ְשׂק Uֶשׂת בּמּ ִ ים שׁ lֶקץ ֖הוּא לI כם: ִדּי ֵלית ֵלהּ ִצ ִיצין ְוק ְ ל ִפין ְבּמ יּא ִשׁ ְקצא הוּא ְלכוֹן: יג ְוית ִא ֵלּין ְתּשׁ ְ קּצוּן ִמן יג ְו ֶא ֵ ֨ת־א ֶלּה֙ ְתּ ַשׁ ְקּ ֣צוּ ִמן־ה ֔ עוֹף ֥לֹא ֵיא Gְכ ֖לוּ שׁ Pֶקץ M הם ֶאת־ה ֶ֨נּ ֶשׁר֙  עוֹפא  לא ִי ְתא ְ כלוּן ִשׁ ְק צא ִאנּוּן ִנ ְשׁרא ְו ֶאת־ה ֶ֔פֶּרס ְו את הGע ְ ז ִניּGה: יד ְו ֶא ַ֨ת־הדּ ֔ אה ְו ֶאת־ה Gַא; יּה ְל ִמG ינהּ: ְו ער ְוע ְ ז יא: יד ְוד ְ י תא ְוטר ִפ יתא ִל ְז נהּ:

רש“י (י) ֶשׁ ֶרץ. ְבּ ָכל ָמקוֹם מ ְשׁ ָמעוֹ ָדּ ָבר ָנ ְמוּך ֶשׁ ֵרוֹחשׁ ָוָנד  על ָה ָא ֶרץ: (יא) ְו ֶשׁ ֶקץ ְסנ ִפּיר ְוק ְשׂ ֶק ֶשׂת בּ ָמִּים“, ָהא ִאם ָהיוּ לוֹ בּמִּים  אף  על ִפּי ֶשׁ ִה ִשּׁ ָירן בּ ֲע ִלָיּיתוֹ ָמוּתּר ִי ְהיוּ. ֶל ֱאסוֹר ֶאת ֵע ֵירוּב ֶיהן ִאם ֵישׁ בּוֹ ְבּ ֵנוֹתן ָטעם (תורת כהנים פרשתא ג, ט): (תורת כהנים שם, יא): (יג) לֹא ֵי ָא ְכלוּ. ְלחֵיּיב ֶאת המּ ֲא ִכ ָילן ִל ְקט ִנּים, ֶשׁ ָכּ ְך ִמ ְבּ ָשׂ ָרם. ֵאינוֹ ְמוּז ָהר  על ה ְסּנ ִפּ ִירים ְו על ָה ֲעָצמוֹת (שם י): ְו ֶאת ִנ ְב ָל ָתם מ ְשׁ ָמעוֹ: לֹא ִי ְהיוּ ֶנ ֱא ָכ ִלים  על ָי ֶד ָך. אוֹ ֵאינוֹ ֶא ָלּא ְל ָא ְס ָרן בּ ֲהָנ ָאה, תּ ְלמוּד לוֹמר ְתּ שׁ ֵקּצוּ. ְל רבּוֹת י ְב ִחוּשׁין ֶשׁ ִסּ ְינָּנן (חולין סז.). י ְב ִחוּשׁין, מושיירונ“ש ְבּלע‘‘ז: (יב) ”לֹא ֹת ְאכלוּ“ (דברים יד, יב), בּ ֲא ִכ ָילה ֲא ִסוּרין, בּ ֲהָנ ָאה ָמוּתּ ִרין (תורת כהנים פרק ֹכּל ֲא ֶשׁר ֵאין לוֹ וגו‘.  מה תּ ְלמוּד  לוֹמר, ֶשָׁיּכוֹל ֵאין ִלי ֶשְׁיּ ֵהא ָמוּתּר ֶא ָלּא ה, א). ָכּל עוֹף ֶשׁ ֶנּ ֱא מר בּוֹ ְ”ל ִמ ָינהּ, ְל ִמינוֹ, ְל ִמ ֵינהוּ“, ֵישׁ ְבּאוֹתוֹ ה ִמּין ֶשׁ ֵאין ִדּוֹמין ֶזה המּ ֲע ֶלה ִס ָימִנין ֶשׁלּוֹ ליּ ָבּ ָשׁה, ִה ִשּׁ ָירן בּמִּים ִמנִּין, תּ ְלמוּד  לוֹמר ֹ”כּל ֲא ֶשׁר ֵאין לוֹ ָל ֶזה לֹא ְבמ ְר ֵא ֶיהם ְולֹא ִב ְשׁ ָמוֹתם, ְו ָכוּלּן ִמין ֶא ָחד (תורת כהנים שם ג-ה; חולין סג.):

And they shall remain an The previous pasuk already taught that it is forbidden — ְו ֶשׁ ֶקץ ִי ְהיוּ ל ֶכם .11 to eat nonkosher fish. Why does our pasuk have to repeat abomination to you. this? FROM THE SEFER HACHINUCH Our pasuk is adding that that worms found in the flesh of nonkosher fish are forbidden. The same is true of worms מצוה קנו: ֶשׁלֹּ א ֶל ֱא ֹכל דּג ט ֵמא found in the meat of animals (Chullin 67b).140 Mitzvah 156: The Prohibition to Eat a Nonkosher Fish These shall you — ְו ֶאת ֵא ֶלּה ְתּשׁ ְקּצוּ ִמן  העוֹף לֹא ֵיא ְכלוּ .13 Abomination Forever abominate from among the birds, they may not be .eaten ְו ֶשׁ ֶקץ ִי ְהיוּ ל ֶכם. ו ֲ הֵרי ְשׁר ִצים ְדּר ֲ חמ נא אמ ר (להלן פסוק מא) ֶ”שׁ ֶקץ הוּא לֹא ֵיא ֵכל", ְוּת נן: צ יּ ֵידי ח יּה ְועוֹפוֹת ְוד ִגים ֶשׁ ִנ ְזדּ ְ מּנוּ ל ֶהם ִמ ִינין ְט ֵמ ִאין FROM THE SEFER HACHINUCH מוּתִּרין ְל ְמוֹכ רן ְלנ ְכִרים. שׁ ִאני ה תם ְדּא מר ְק רא "ל ֶכם", ֶשׁלּ ֶכם ְי ֵהא. מצוה קנז: ֶשׁלֹּ א ֶל ֱא ֹכל עוֹף ט ֵמא ִאי ה ִכי ֲא ִפילּוּ ְלכ ְ תּ ִח לּה נ ִ מּי? שׁ ִאני ה כא ְדּא מר ְק רא ִ"י ְהיוּ" בּ ֲ הו י  יתן ְיהוּ Mitzvah 157: The Prohibition to Eat a Nonkosher Bird (פסחים כג.): Our pasuk says that nonkosher birds are an abomination Good Pedagogy ל ֶכם ְו ֶאת ֵא ֶלּה ְתּשׁ ְקּצוּ ִמן  העוֹף לֹא ֵיא ְכלוּ. תּ ְ ניא ר ִ בּי ֵאוֹמר. . .  גּלוּי ְו י דוּע to you” ( ). The extra term “to you” teaches that they“ ִל ְפ ֵני ִמי ֶשׁאמ ר ְוהיה  העוֹלם ֶשׁעוֹפוֹת ְט ִהוֹרין ְמ ִרוּבּין ע ל ה ְ טּ ֵמ ִאין, ,are ours to use, teaching that one may sell nonkosher fish ְל ִפיכ ְך מנה ה כּתוּב ִבּ ְט ֵמ ִאין, מאי  קא מ ְ שׁ מע  לן. . . ְלעוֹלם ִי ְשׁ ֶנה אדם .animals, and birds to idolaters ְלת ְ ל ִמידוֹ ֶדֶּר ְך ְקצרה (חולין סג:): -However, our pasuk also adds the phrase, “they shall re an abomination. This teaches that in a certain ( ִי ְהיוּ) ”main way nonkosher creatures remain in their state of abomina- Our pasuk lists the names of nonkosher birds instead of tion — both for eating and for benefit. the names of kosher birds because there are more kosher Therefore, one may benefit from nonkosher creatures birds than nonkosher ones. only if they happened to be caught in a trap. But it is for- We learn from this that a person should always teach in the most concise manner (Chullin 63b). bidden to intend to trap nonkosher creatures in order to .The nesher — ֶאת ה ֶנּ ֶשׁר sell them (Pesachim 23a).139

And you shall abominate their An Extra Toe — ְו ֶאת ִנ ְבל תם ְתּשׁ ֵקּצוּ ֶנ ֶשׁר. מה ֶנּ ֶשׁר ְמ  יוּחד, ֶשׁ ֵאין לוֹ ֶא ְצ בּע ְי ֵת רה, ְו ֶז ֶפק, ְו ֵאין ְקוּר ְק בנוֹ ִנ ְק לף, .carcass ְו ֵדוֹרס ְו ֵאוֹכל, ט ֵמא, אף  כּל כּ ֵיּוֹצא בוֹ ט ֵמא (חולין סא.): Worms Our pasuk says that it is forbidden to eat a nesher. The nesher does not have an added toe;141 it does not have a ְו ֶאת ִנ ְבל תם ְתּשׁ ֵקּצוּ. ְל רבּוֹת ֶאת ה ְ דּר ִנים ֶשׁ ִבּ ְב ֵהמה (חולין סז:):

139. See Schottenstein Edition, note 38. 140. See Schottenstein Edition, note 26. 141. This means a toe that is above and behind the other toes. Although most birds have this toe, it is called “added” because it is not in the same row as the other toes, but faces in the opposite direction. See Schottenstein Edition, Chullin 59a note 16.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 251 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 11 / 10-14

10 And everything that does not have fins and scales in the seas and in the streams — from all from the creeping things of the water, and from all living creatures in the water — they are an abomination to you. 11 And they shall remain an abomination to you; you shall not eat of their flesh and you shall abominate their carcass. 12 Everything that does not have fins and scales in the water — it is an abomination to you. The forbid- 13 These shall you abominate from among the birds, they may not be eaten — they are an den birds abomination: the nesher, the peres, the ozniah; 14 the daah and the ayah according to its kind; crop; its gizzard cannot be peeled; and it claws and eats.142 that are part of the same species as the bird mentioned. It Any bird similar to it is also not kosher (Chullin 61a).143 seems that the pasuk in Devarim is adding birds of dayah species, but is omitting the birds that belong to the ayah ְל ִמינהּ ְו ֶאת הדּ אה ְו ֶאת הא יּה ְל ִמינהּ 14. — The daah and the species. ayah according to its kind. One explanation is that just as the raah and the daah are Same Bird, Different Names the same bird, the dayah and the ayah are also the same bird. Therefore, the birds belonging to the dayah species ְו ֶאת הדּאה ְו ֶאת האיּה ְל ִמ ינהּ. "דּ אה" ְ"ור אה" (דברים יד, יג) א ח ת are the same as those that belong to the ayah species, and ִהיא. . .“א יּה" ְו"ד יּה" (שם) א חת ִהיא. . .ר ִ בּי ֵאוֹמר: ֶא ְק רא ֲא ִני "א יּה", "דּ יּה" .the pasuk here has not omitted anything ל מּה ֶנ ֶא ְמ רה? ְכּ ֵדי ֶשׁלֹּא ִתּ ֵתּן ִפּ ְתחוֹן ֶפּה ְלב על ִדּין ל ֲ חלוֹק, ֶשׁלֹּא ְת ֵהא The Torah mentioned both names because this bird is א תּה ֵקוֹרא א יּה, ְוהוּא ֵקוֹרא דּ יּה, א תּה ֵקוֹרא דּ יּה ְוהוּא ֵקוֹרא א יּה, ְלכ ְך -known to some people by only one of these names. There כּ תב ְבּ ִמ ְשׁ ֵנה  תוֹרה ְ"והר אה ְו ֶאת הא יּה ְוה דּ יּה ְל ִמ ינהּ". . . ְדּא מר ר ִ בּי fore, if the Torah had mentioned ayah, people who call that א בּהוּ: "ר אה" זוֹ "א יּה", ְול מּה ִנ  קרא ְשׁ מהּ ר אה, ֶשׁ  רוֹאה ְבּ ֵיוֹתר. . . תּ נא: bird a dayah might think that it is permitted. And if it had ֶעוֹמ ֶדת ְבּב ֶבל ְו  רוֹאה ְנ ֵבלה ְבּ ֶאֶרץ ִי ְשׂר ֵאל. ִמ ְדּר אה ה ְ יינוּ א יּה, ִמ ְכּלל mentioned dayah, people who call it an ayah might think ְדּד אה  לאו ה ְ יינוּ ר אה, ִמ ְכּ ֵדי, ִמ ְשׁ ֵנה  תוֹרה ְל ֵאוֹסוּפי הוּא דּ ֲ א תא, מאי .that it is permitted ְשׁ נא ה כא ִדּ ְִכ ִתיב "דּ אה" וּמאי ְשׁ נא ה תם ְדּלֹא ְכּ ִתיב "דּ אה"? ֶא לּא לאו Another opinion holds that the raah and the ayah are ְשׁ מע ִמ ינּהּ: דּ אה ְור אה ְוא יּה א חת ִהיא. ִוּמ ְדּר אה ה ְ יינוּ א יּה, ִמ ְכּ לל ְדּד יּה also the same bird. The main name of the bird is ayah, and לאו ה ְ יינוּ א יּה,  מאי ְשׁ נא ה תם ִדּ ְכ ִתיב ְ"ל ִמ ינהּ" א א יּה, וּמאי ְשׁ נא הכא it is also called “raah,” which means it saw, because it can ְדּלֹא ְכּ ִתיב ְל ִמ ינהּ א א יּה ֶא לּא א דּ יּה? ֶא לּא ְשׁ מע ִמ ינהּ: דּ אה ְור אה דּ יּה .see very far ְוא יּה א חת ִהיא (חולין סג:): We already discussed that the raah and daah are the 144 In our passage the Torah lists all the various types of same bird, and the dayah and ayah are the same bird. 145 nonkosher birds. They are also listed in Sefer Devarim; Since, according to this opinion, the raah and ayah are however, there are some differences between the two lists. also the same bird, all four of these names refer to the In Devarim the pasuk says, The raah, the ayah, and the same bird. In other words, the pasuk in Devarim (which dayah according to its kind, while our pasuk says, The mentions raah, ayah, and dayah) and our pasuk (that daah and the ayah according to its kind. mentions daah and ayah) are both discussing a single bird As a general rule, Sefer Devarim repeats mitzvos found that has four names: raah, ayah, dayah, and daah (Chullin earlier in the Torah, and more clearly explains them or 63b). adds a new detail. Now, the pasuk in Devarim mentions the raah and the dayah, which are not mentioned in our All Twenty-four ְל ִמ ינהּ. א מר רב ח נן בּר רב ִח ְס דּא א מר רב ִח ְס דּא א מר רב ח נן ְבֵּריהּ pasuk, but why does it fail to mention the daah, which is ְדּרבא א מר רב: ֶע ְשִׂרים ְואְ רבּ עה עוֹפוֹת ְט ֵמ ִאין ֵהן. . . ה ִכי א מר ֲא בוּה ְ ?mentioned here ְדּ ִאמּך ִמ ְשּׁ ֵמיהּ ְדּ רב: ְ"ל ִמ ינהּ" ְ"ל ִמ ינהּ" (פסוק יט) ְ”ל ִמינוֹ" (פסוק טו) The answer is that raah and daah are actually two names ְ”ל ִמ ֵינהוּ“ (פסוק טז) ֲהֵרי  כּאן אְ ר בּע. . . (חולין סג.): .for the same bird There is another difference between the list here and There are twenty-four types of nonkosher birds in all. in Sefer Devarim: Here it says, The daah and “the ayah Even though only twenty birds are listed here,146 the pasuk according to its kind,” applying “according to its kind” to says according to its kind in connection with the ayah in the ayah. In Devarim, however, the pasuk says, The raah, our pasuk, and in connection with the anafah, the oreiv, the ayah, and the “dayah according to its kind,” apply- and the neitz in the pesukim below.147 Each mention of ac- ing “according to its kind” to the dayah rather than the cording to its kind hints at a bird that is similar to the one ayah. mentioned. This adds four more birds, for a total of twenty- “According to its kind” refers to birds of a different name four (Chullin 63a).

142. See Schottenstein Edition, Chullin 59b note 15. 143. See Schottenstein Edition, note 2. 144. Pesukim 13-19. 145. 14:12-18. 146. (1) The nesher, (2) the peres, (3) and the ozniyah; (4) the daah, (5) and the ayah; (6) the oreiv; (7) the bas hayaanah, (8) the tachmas, (9) the shachaf, (10) the neitz; (11) the kos, (12) the shalach, (13) and the yanshuf; (14) the tinshemes, (15) the kaas, (16) and the racham; (17) the chasidah, (18) the anafah, (19) the duchifas, (20) and the atalef. 147. Pesukim 19, 15, and 16.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 252 / ספר ויקרא פרשת שמיני יא / טו־כא

טו 5 את כּ ֹל־ע רב ְל ִמ ֽינוֹ: טז ְו ֵאת֙ בּYת ַהיּ ֲע ֔נה ְו ֶאת־התּ ְחמ;ס טו ית  כּל ְעוּרבא ִל ְז ֵנהּ: טז ְוית בּ ת ְ נ ֲ ע ִמיתא ְו ִציצא ְו ִצפּ ר שׁ ְ חפּא ְו ֶאת־השּׁ חף ְו ֶאת־הנּץ ְל ִמ3 ינהוּ: יז ְו ֶאת־ה ֥כּוֹס ְו ֶאת־השּׁ; לך ְונצא ִל ְז ִנוֹהי: יז ְוקְ ריא ְושׁ ֵלי נוּנא ְו ֶא ַת־היּ ְנ ֽשׁוּף: יח ְו ֶאת־ה ִתּ ְנשׁ lֶמת ְו ֶא ַת־הקּ א;ת ְו ֶאת־ ְו ִק  פּוֹפא: יח וּבְ ו תא ְו ק  אתא ִויר ְ קֵר קא: יט ְוח וִּר יתא ְו ִאבּוּ ִל ְזנ הּ ְונ גּר טוּרא הGרG חם: יט ְו ֵאת֙ ה ֲח ִס ֔ידה ה Gֲאנ פ;ה ְל ִמינ הּ ְו ֶא ַת־ה ֽדּ ִוּכיפaת ְ ו ֲ עט ֵ לּ פא: כ ֹכּל ִר ֲחשׁא ְדעוֹפא ְו ֶאת־ה Gֲעט3 לּף: כ ֚ ֹכּל שׁPֶרץ ה ֔ עוֹף ההֹלך  ע ַל־אְרבּˆע שׁ lֶקץ ִדּ ְמה לּ ְ ך ע ל אְ רבּ ע ִשׁ ְק צא הוּא ְ ְלכוֹן: כא ְבּ רם ית ֵדּין ֵתּ ְיכלוּן ִמ ֹכּל ֖הוּא לI כם: כא אXך ֶא ֶת־זה֙ ֽ ֹתּ ְאכ ֔לוּ ִמ ֹכּל ֙ שׁ Pֶרץ ה ֔ עוֹף ְ ִר ֲחשׁא ְדעוֹפא ִדּ ְמה לּ ְ ך ע ל אְ רבּ ע ההֹלך  ע ַל־אְרבּˆע ֲא ֶשׁ ֤ר־לוֹ [לא כ'] ְכר֨ ע ִים֙ ִממּ Yעל ְלר ְג ֔ליו ִדּי ֵלהּ קְ ר ִצוּלין ֵמ ִעלֵּוי ר ְ ג ִלוֹהי

רש“י (טז) ה ֵנּץ. אישפרוי‘‘ר: (יז) ה ָשּׁ ָל ְך. ֵפּ ְירשׁוּ  ר ֵבּוֹתינוּ: (חולין שם) ֶזה  ה ֶשּׁוֹלה ֵשׁם מ ֲע ָשׂיו, ְכּמוֹ ֶשׁ ֵפּ ְירשׁוּ  ר ֵבּוֹתינוּ ְבּמ ֶסּ ֶכת ִג ִיטּין ְבּ ֶפ ֶרק ִמי ֶשׁ ֲא ָחזוֹ (סח:): ָד ִגים ִמן הָיּם. ְו ֶזהוּ ֶשׁ ִתּ ְר ֵגּם ְאוֹנ ְקלוֹס: ְ”ו ָשׁ ֵלי ָנוּנא“: כּוֹס ְו י ְנשׁוּף. ֵהם (כ) ֶשׁ ֶרץ ָהעוֹף. ֵהם הדּ ִקּים ה ְנּ ִמוּכים ָה ֲרוֹח ִשׁין  על ָה ָא ֶרץ ְכּגוֹן ְז ִבוּבים צואיטי‘‘ש  ה ֲצּוֹע ִקים בּלְּי ָלה, ְוֵישׁ ָל ֶהם ְל ָסתוֹת ְכּ ָא ָדם. ְועוֹד א ֵחר ֶדּוֹמה לּוֹ ְוּצ ָר ִעין ְוי ִתּוּשׁין ו ֲח ָג ִבים: (כא) על א ְר בּע. על א ְרבּע ר ְגלִים: ִמ מּ על ֶשׁ ִקּוֹרין ייב‘‘ו: (יח) ה ִתּ ְנ ֶשׁ ֶמת. ִהיא קלב‘‘א שורי‘‘ץ, ְו ָדוֹמה ְלע ְכ ָבּר וּפוֹרחת ְל ר ְג ָליו. ָס ְמוּך ְלצָוּארוֹ ֵישׁ לוֹ ְכּ ִמין ְשׁ ֵתּי רְגלִים ְלבד א ְרבּע רְגָליו, ְוּכ ֶשׁ ֶרוֹצה בּ ָלְּי ָלה. ְו ִתְנ ֶשׁ ֶמת ָה ֲא ָמוּרה ב ְשּׁ ָרִצים (להלן פסוק ל) ִהיא ָדּוֹמה ָלהּ ְו ֵאין ָלהּ ֵעינִים, ָלעוּף ְו ִל ְקפּוֹץ ִמן ָה ָא ֶרץ ִמ ְתח ֵזּק ְבּ ָאוֹתן ְשׁ ֵתּי ְכ ָרעִים ֵוּפוֹר ַח. ְוֵישׁ ֵמ ֶהן ה ְר ֵבּה ְו ִקוֹרין ָלהּ טלפ‘‘א: (יט) ה ֲח ִס ָידה. זוֹ דָּיּה ְל ָבָנה, ציגוני‘‘א. ְו ָל ָמּה ִנ ְק ָרא ְכּ ָאוֹתן ֶשׁ ִקּוֹרין לנגושט‘‘א, ֲא ָבל ֵאין ָאנוּ ְב ִק ִיאין ָבּ ֶהן, ֶשׁא ְר ָבּ ָעה ִס ָימֵני ָט ֳה ָרה ְשׁ ָמהּ ֲח ִס ָידה? ֶשׁ ָעוֹשׂה ֲח ִסידוּת ִעם ח ְב ֶרוֹת ָיה ִבּ ְמזוֹנוֹת (חולין שם): ָה ֲא ָנ ָפה. ֶנ ֶא ְמרוּ ָב ֶהם: א ְר בּע רְגלִים, ְוא ְר בּע ְכָּנפִים, ְוק ְר ִסוּלּין, ֵאלּוּ ְ”כּ ָרעִים“ ה ְכּ ִתוּבים ִהיא דָיּה ר ְג ָז ִנית (שם). ְו ִנ ְר ֶאה ִלי ֶשׁ ִהיא ֶשׁ ִקּוֹרין ָלהּ הירו‘‘ן: ה ִדּוּכ יפת. ָכּאן, ְוּכָנ ָפיו ִחוֹפין ֶאת רוּבּוֹ (חולין נט.). ְו ָכל ִס ָימִנים ה ָלּלוּ ְמ ִצוּיין ְבּ ָאוֹתן ֶשׁ ֵבּ ֵינוֹתינוּ, תּ ְרְנגוֹל ה ָבּר, ְוכ ְר ֻבּ ְלתּוֹ ְכ ָפוּלה ְוּבל עז הירופ‘‘א. ְו ָל ָמּה ִנ ְק ָרא ְשׁמוֹ ִדּוּכ יפת, ֲא ָבל ֵישׁ ֶשׁרֹ ָאשׁן ָא ְרוֹך, ְוֵישׁ ֶ[שׁ ֵאין] ָל ֶהם ָזָנב, ְוָצ ִר ְיך ֶשְׁיּ ֵהא ְשׁמוֹ ָחָגב (שם סה:), ֶשׁהוֹדוֹ ָכפוּת, ְוזוֹ ִהיא כּ ְר ָבּ ְלתּוֹ. ִ[תּ ְר ֵגּם ְאוֹנ ְקלוֹס], ְ”ונ גּר ָטוּרא“, ִנ ְק ָרא על ָוּב ֶזה ֵאין ָאנוּ ְיוֹד ִעים ְלה ְב ִדּיל ֵבּ ֵינ ֶיהם:

.And the neitz according to its kind — ְו ֶאת ה ֵנּץ ְל ִמ ֵינהוּ .Every oreiv according to its kind — ֵאת  כּל ֹע ֵרב ְל ִמינוֹ .15

Every Oreiv Neitz Plus ה ֵנּץ. ֶזה ה ֵ נּץ, ְ"ל ִמ ֵינהוּ" ְלה ִביא ֶאת בּר ִח ְיריא (חולין סג.): ֹע ֵרב. ֶזה ֵעוֹרב אוּכּ מא, ֵ"את כּל ֹעֵרב" ְלה ִביא ֵעוֹרב הע ְ מ ִקי. ְ"ל ִמינוֹ" ,The neitz, mentioned in our pasuk as a nonkosher bird ְלה ִביא ֵעוֹרב ה בּא ְבּ ר ֵאשׁי ִיוֹנים (חולין סג.): The word oreiv listed in our pasuk as nonkosher refers to refers to the bird that people call the neitz. When the pasuk the common, black oreiv. When our pasuk adds the word adds according to its kind, it includes the bar chirya (Chul- .(it includes the deep oreiv. And when it says lin 63a ,( ֵאת כּל) every ְל ִמינוֹ ְ according to its kind ( ), it adds a type of oreiv whose .And the shalach — ְו ֶאת השּׁלך .head resembles the head of a pigeon. All of these are not 17 kosher (Chullin 63a). A Fishing Bird ְו ֶאת השּׁל ְך. ֶזה ה ֶשּׁוֹלה ד ִגים ִמן ה יּם (חולין סג.): .The bas yaanah — ְו ֵאת  בּת היּ ֲענה .16 The shalach, mentioned in our pasuk as a nonkosher Nonkosher Eggs bird, is the bird that draws (sholeh) fish from the sea (Chul- ְו ֵאת בּת היּ ֲע נה. א מר ִח ְז ִק יּה: ִמנִּ ין ְל ֵביצ ת ְט ֵמ אה ֶשׁ ִהיא ֲא  סוּרה ִמן .(lin 63a ה  תּוֹרה? ֶשׁ ֶנּ ֱא מר ְ"ו ֵאת בּת ה יּ ֲ ע נה", ְו ִכי בּת ֵישׁ  להּ ל יּ ֲ ע נה? ֶא לּא ֵאיזוֹ, זוֹ The tinshemes and the — ְו ֶאת ה ִתּ ְנ ֶשׁ ֶמת ְו ֶאת הקּאת .18 ֵב  יצה ְט ֵמאה (חולין סד:): .kaas ְו ֵאת  בּת היּ ֲע נה. תּ ֵני ר ִ בּי ִי ְשׁמ ֵעאל: ְ"ו ֵאת בּת ה יּ ֲ ע נה", זוֹ ֵבּ יצת ה נּ ֲ ע ִמית (ירושלמי שבת א, ד): What They Are -is “daugh (בּ ת) The normal translation of the word bas ְו ֶאת ה ִתּ ְנ ֶשׁ ֶמת.  בּ  אות ֶשׁ ְבּעוֹפוֹת (חולין סג.): ter.” Our pasuk seems to be adding the daughter (bas) of a ְו ֶאת הקּ את. זוֹ הקּוּק (חולין סג., ירושלמי שבת ב, א): yaanah bird to its list of nonkosher birds. But birds do not bear live offspring; they lay eggs! The tinshemes, mentioned in our pasuk as a nonkosher The pasuk is teaching that the eggs of a yaanah, and of bird, is the ba’us of birds (Chullin 63a).148 any other nonkosher bird, are forbidden to be eaten, like The kaas listed here is the kuk (Chullin 63a; Yerushalmi the birds themselves (Chullin 64b; Yerushalmi Shabbos 1:4). Shabbos 2:1).149

148. See Schottenstein Edition, note 15. 149. See Schottenstein Edition, Chullin note 23.

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15 every oreiv according to its kind; 16 the bas yaanah, the tachmos, the shachaf, and the neitz according to its kind; 17 the kos, and the shalach, and the yanshuf; 18 the tinshemes, and the kaas, and the racham; 19 the chasidah, the anafah ac- cording to its kind, the duchifas, and the atalef. Forbidden 20 Every flying teeming creature that walks on four legs — it is an abomi- and permissible nation to you. 21 Only this may you eat from among all creeping creatures insects that fly that walk on four legs: one that has jumping legs above its legs,

The racham. can open and close, and when closed it appears as though — ְו ֶאת הרחם it is folded into the head and tied down. A Merciful Bird This is the bird that King Shlomo used to bring the shamir for construction of the Beis HaMikdash153 (Chullin 63a).154 ְו ֶאת הר חם. זוֹ ְשׁר ְ ק רק, א מר ר ִ בּי יוֹח נן: ל מּה ִנּ ְק רא ְשׁמוֹ ר חם, ֵכּ יון ֶשׁבּא ְ ר חם,  בּאוּ ר ֲ ח ִמים  לעוֹלם (חולין סג.): Only this may you — אך ֶאת ֶזה ֹתּ ְאכלוּ ִמ ֹכּל ֶשׁ ֶרץ  העוֹף .21 The racham, mentioned in our pasuk as a nonkosher eat from among all creeping creatures that fly. bird, is the sherakrak bird, which makes a “sherakrak” sound. FROM THE SEFER HACHINUCH מצוה קנח: ִמ ְצ ות ְבּ ִד  יקת ִס ימּ ֵני ֲח ג ִבים The word racham is usually translated as “mercy.” When the racham arrives, we know that mercy is coming to the Mitzvah 158: The Obligation to Check Grasshoppers for world, because it arrives at the beginning of the rainy sea- Kosher Signs 150 son (Chullin 63a). We are commanded to check grasshoppers for signs of .The chasidah. kashrus if we want to eat them — ְו ֵאת ה ֲח ִסידה .19

A Kind Bird Why We May Eat Honey א ְך ֶאת ֶזה ֹתּ ְאכלוּ ִמ ֹכּל ֶשׁ ֶרץ  העוֹף. ֶשֶׁרץ עוֹף ט ֵמא ִאי א תּה ֵאוֹכל, ְו ֵאת ה ֲח ִס ידה. זוֹ דּ יּה ְלב נה, ל מּה ִנּ ְק רא ְשׁ מהּ ֲח ִס ידה? ֶשׁ  עוֹשׂה ֲח ִסידוּת ֲא בל א תּה ֵאוֹכל מה ֶשׁעוֹף ט ֵמא מ ְ שִׁריץ, ְו ֵא ֶיזה ֶזה? ֶזה ְדּ בשׁ ְדּ ִבוֹרים ִעם ח ְ ב ֶרוֹתיה (חולין סג.): (בכורות ז:): The chasidah, mentioned in our pasuk as a nonkosher has two meanings. It can mean שרץ bird, is the white dayah. And why is it called chasidah? Be- The Hebrew root cause it performs kindness (chassidus), sharing its food, creeping or moving close to the ground; that is why the is used for creeping creatures. But ( ְשׁר ִצים) with birds of its kind151 (Chullin 63a). word sheratzim it can also mean bringing forth a product. .The anafah — ה ֲאנפה When our pasuk says that one may not eat a flying Bird of Rage sheretz, it means to teach that only the sheretz itself, and a sheretz it produces, is prohibited. However, the honey ה ֲאנ פה. זוֹ ד יּה ר ְ גז ִנית, ל מּה ִנּ ְק רא ְשׁ מהּ ֲאנ פה? ֶשׁ ְמּא ֶ נּ ֶפת ִעם ח ְ ב ֶרוֹתיה produces, is permitted ,(מ ְ שִׁריץ) that a bee is mashritz (חולין סג.): (Bechoros 7b). The anafah, mentioned in our pasuk as a nonkosher bird, .One that has jumping legs — ֲא ֶשׁר לֹא ְכרע ִים is the hot-tempered dayah. It is called this name because it rages (m’anefes) against birds of its kind (Chullin 63a).152 Destined to Grow ְו ֶאת  ה ִדּוּכיפת ֲא ֶשׁר לוֹ ְכרע ִים. אף ע ל ִפּי ֶשׁ ֵאין לוֹ ע ְ כ שׁיו ְוע ִתיד ְלגֵ דּל ְלא חר ְזמ ן .And the duchifas — (חולין סה.): Useful Beauty ֲא ֶשׁר לוֹ ְכרע ִים. ְשׁלֹ שׁה לֹא ְכּוֹת ִבים ְבּל ֶמ"ד א ֶל"ף, ְו ְקוֹר ִאים ְבּל ֶמ"ד  וי"ו, ְו ֶאת  ה ִדּוּכ  יפת. ֶשׁהוֹדוֹ  כּפוּת, ְו ֶזהוּ ֶשׁ ֵה ִביא שׁ ִמיר ְל ֵבית ה ִ מּ ְקדּשׁ (חולין ְו ֵאלוּ ֵהן, ֲ"א ֶשׁר לֹא ְכרעִ ים ִממּ על ְלר ְ ג ליו" (סופרים ו, ה): סג.): the name of the nonkosher There is a halachah leMoshe miSinai — a law that was ,( ִדוּכיפ ת) The word duchifas bird mentioned in our pasuk, is a contraction of the words taught to Moshe on Sinai as part of the Oral Torah155 — ,( ְכּ ִתיב) its beauty is bound. This means that certain words are written one way in the Torah ,(הוֹדוֹ  כּפוּת) hodo kafus Among those .( ְקִרי) that the bird has a beautiful, thick crest of feathers that it but they are pronounced differently

150. See Schottenstein Edition, notes 24-25. 151. See Schottenstein Edition, note 41. 152. See Schottenstein Edition, note 42. 153. The Gemara in Gittin (68a-b) relates that when King Shlomo built the Beis HaMikdash, he wanted to use stones that had not been cut with any metal tool. To hew the stones, Shlomo needed an insect called the shamir, which was able to crack hard objects. This insect is ordinarily not accessible, but it can be found in the possession of the duchifas, which uses the shamir to split open rocky mountaintops in order that it may plant seeds in them. 154. See Schottenstein Edition, note 6. 155. These are specific Biblical laws that were passed down orally; they are not learned by applying the general rules for understanding the Written Torah.

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ְלנ5תּר בּ הן  על־ה אGֶרץ: כב ֶאת־א kֶלּה ֵמ ֶהם֙ ֹתּ ֵ֔אכלוּ ֶאת־ה GַאְרP בּה ְל ִמ ֔ינוֹ ְלק פּצא ְבהוֹן ע ל אְ ר עא: כב ית ִא ֵלּין ִמ ְנּהוֹן ֵתּ ְיכלוּן  ית גּוֹבא ְו ֶא ַת־הסּ ְ ל; עם ְל ִמM ינהוּ ְו ֶאת־ה ַחְר ֣ ֹגּל ְל ִמ ֵ֔ינהוּ ְו ֶאת־הIח; גב ְל ִמ3 ינהוּ: ִל ְז ֵנהּ ְוית  רשׁוּנא ִל ְז ִנוֹהי ְוית חְ ר  גּוֹלא ִל ְז ִנוֹהי ְו ית ֲחג בא ִל ְז ִנוֹהי: are places where a word is meant to teach elements of the specified types — arbeh, sal’am, chargol, and chagav each meaning. —may be eaten. -Now, after each of the four names, the pasuk says ac (לֹא) ”that has “no , ֲא ֶשׁר לֹא ְכרעִ ים ,Our pasuk is written ,These are also specifications .( ְל ִמ ֵינהוּ) cording to its kind ֲא ֶשׁר לוֹ ,jumping legs, but it is read as if it were written jumping legs. and they add types of grasshoppers that are exactly like (לוֹ) ”that “has , ְכרעִ ים The combination of the written form and the reading the four mentioned ones. teaches that the grasshopper must be of a type that has A second opinion holds that each of the terms according jumping legs at some point in its lifetime, even if it does not to its kind should be understood as a new generalization presently have them. Therefore, a species of grasshopper after the specified type. We therefore understand the pasuk that will later grow jumping legs may be eaten even before by using the klal u’ferat u’kelal rule. Anything similar to they have actually grown (Chullin 65a; Soferim 6:5).156 the four specific types of arbeh, sal’am, chargol, and cha- gav are also kosher even if they are not exactly like them Characteristics of a Kosher Grasshopper (Chullin 66a).157 One of the rules the Oral Law uses to understand the .With which to jump upon the earth — ְלנ ֵתּר בּ ֵהן  על הא ֶרץ When the Torah teaches .( ְכּ לל ְוּפרט) Torah is kelal u’frat a general law and then specifies something that was in- cluded in that general law, it is telling us that the general Jumping Around ְלנ ֵתּר בּ ֵהן  על הא ֶרץ. ְדּא מר רב מ ְ ת נה: "ע מד ו ְ ימֹ ֶדד ֶאֶרץ ר אה וכו' " law applies only to that specific situation. (חבקוק ג, ו)  מה ר אה? ר אה ֶשׁב ע ִמ ְצוֹת ֶשׁ ִנּ ְצ טוּוּ ֲע ֵל ֶיהן ְבּ ֵני ֹנ ח ְולֹא Sometimes the Torah teaches a general law, then speci- ִקְיּימוּם, ע מד ְו ִה ְג לה  אוֹתם ֵמע ל א ְ דמ תם. וּמאי מ ְ שׁ מע ְדּ האי "ו יּ ֵ תּר" fies something that was included in that general law, and ִלישּׁ נא ְדּא ְ ג ֵלוּיי הוּא? ְכּ ִתיב ה כא "ו יּ ֵ תּר ִגּוֹים" (שם), ְוּכ ִתיב ה תם: ְ"לנ ֵ תּר then once again states the general law. In this case there is בּ ֵהן על האֶרץ", ְוּמתְ ר ֵגּם: ְלק פּ צא ְבּהוֹן על אְ רעא (בבא קמא לח.): The Torah .( ְכּ לל ְוּפ רט ְוּכלל) a rule called klal u’ferat u’kelal means to jump ( ְלנ ֵ תּר) is telling us that the general law applies only to cases simi- In our pasuk, the word lenater lar to the one specified. from place to place. This helps us understand another Our pasuk gives one of the basic characteristics of a ko- pasuk. It says,158 [Hashem] arose and judged the land; He the nations. The word vayater in that (ו יּ ֵ תּר) ”sher grasshopper: it has two jumping legs. The next pasuk saw “vayater specifies the names of four kosher grasshoppers: arbeh, pasuk also means “jumping around.” sal’am, chargol, and chagav. So to be kosher, a grasshop- The pasuk is saying that Hashem saw that the de- per must have the two jumping legs mentioned here as well scendants of Noach were not keeping their seven com- as the three other characteristics common to the species mandments.159 In punishment, He arose and exiled them, mentioned in the next pasuk: four walking legs, four wings, causing them to “jump” from one place to another (Bava and its wings must cover the greater portion of its body. Kamma 38a). ֶאת הא ְר ֶבּה ְל ִמינוֹ ְו ֶאת הסּ ְלעם ְל ִמ ֵינהוּ ְו ֶאת הח ְר ֹגּל ְל ִמ ֵינהוּ .This discussion presents two opinions about how to un- 22 derstand the two pesukim. The arbeh according to its kind; the — ְו ֶאת ֶהח גב ְל ִמ ֵינהוּ ֲא ֶשׁר לוֹ ְכרע ִים. תּ נּא ְדּ ֵבי רב ס בר: ֲ"א ֶשׁר לוֹ ְכרעִ ים" ְכּ לל, "אְ ר ֶבּה. . . sal’am according to its kind, the chargol according to ס ְלעם. . . חְ ר ֹגּל. . . חגב ְל ִמ ֵינהוּ" (פסוק כב), ְפּ רט ְכּ לל ְוּפ רט, ֵאין ִבּ ְכלל its kind, and the chagav according to its kind. ֶא לּא מה ֶשׁ ִבּ ְפ רט, ְדּ ִמ ֵיניהּ ֵאין, ְדּ לאו ְדּ ִמ ֵיניהּ לֹא, ְוּמר ֵ בּי ְדּד ֵמי ֵליהּ ִמ ְשּׁ ֵני Four Types ְצד ִדין. תּ נּא ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל ס בר: ֲ"א ֶשׁר לוֹ ְכרעִ ים" ְכּ לל, "אְ ר ֶבּה. . . -The previous pasuk gives one of the general character ס ְל עם. . . חְ ר ֹגּל. . . ח גב" ְפּ רט, ְ"ל ִמ ֵינהוּ" חז ר ְוכ לל, ְכּ לל ְוּפ רט ְוּכ לל ִאי .istics of a kosher grasshopper: it has two jumping legs א תּה  דּן ֶא לּא ְכּ ֵעין ה ְ פּ רט, ְוּמר ֵ בּי  כּל ְדּד ֵמי ֵליהּ ְבּ חד צ ד (חולין סו.): Our pasuk gives a general description of a kosher grass- Our pasuk specifies the names of four kosher grasshop- hopper — one that has jumping legs. This would seem to pers: arbeh, sal’am, chargol, and chagav. To be kosher, a include any type of grasshopper with this characteristic. grasshopper must have the two jumping legs mentioned in The next pasuk, though, lists four specific types of grass- the previous pasuk as well as three other characteristics hoppers that are kosher. common to the species mentioned here: four walking legs, According to one opinion, we should understand these four wings, and its wings must cover the greater portion two pesukim using the rule of kelal u’frat. Therefore, only of its body.

156. See Schottenstein Edition, Chullin note 16. 157. See below, pasuk 22, “Four Types,” and Schottenstein Edition, note 9. 158. Cha- bakuk 3:6. 159. There are seven Noahide laws that everyone is supposed to keep. They are all hinted at in the pasuk where Hashem commanded Adam, the first man, not to eat from the Tree of Knowledge. See Bereishis 2:16.

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with which to jump upon the earth. 22 You may eat these from among them: the arbeh according to its kind; the sal’am according to its kind, the chargol according to its kind, and the chagav according to its kind.

This discussion presents two opinions about how to un- kind are each general terms. He therefore understands the derstand the two pesukim.160 two pesukim using the rule of klal u’ferat u’kelal.162 This means that we should include any grasshopper that is ֶאת הא ְר ֶבּה ְל ִמינוֹ ְו ֶאת הסּ ְלעם ְל ִמ ֵינהוּ ְו ֶאת הח ְר ֹגּל ְל ִמ ֵינהוּ ְו ֶאת somewhat similar to each of the specified ones, even if it is ֶהח גב ְל ִמ ֵינהוּ. "אְ ר ֶבּה" ֶזה גּוֹבאי, "ס ְל עם" ֶזה  רשׁוֹן, "חְ ר ֹגּל" ֶזה ִניפּוֹל, .not exactly like one of them "ח גב" ֶזה גּ ְ ד יאן. מה תּ ְ למוּד לוֹמר ְ"ל ִמינוֹ. . . ְל ִמ ֵינהוּ. . . ְל ִמ ֵינהוּ. . . ְל ִמ ֵינהוּ" ,( ְל ִמ ֵינהוּ) This is how the four terms, according to its kind אְ ר בּע ְפּע ִמים? ְלה ִביא ִצ ֶיפּוֹרת ְכּר ִמים, ְויוֹח נא ְירוּשׁ ְ ל ִמית, ְוהעְ ר ְצוּב יא, are understood according to this opinion:163 ְוהְ ר ְזבֹ ִנית. ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל תּ נא: ֵאלּוּ ְכּל ֵלי ְכּ ללוֹת ֵוּאלּוּ ְפּר ֵטי ְפּ רטוֹת, The arbeh has the four basic characteristics of four (1) "אְ ר ֶבּה" ֶזה  גּוֹבאי, ְ"ל ִמינוֹ" ְלה ִביא ִצ ֶיפּוֹרת ְכּר ִמים, ֵאין ִלי ֶאלּא ה בּא walking legs, four wings, two jumping legs, and the wings ְו ִאין לוֹ גּ בּ חת, ה בּא ְו ֵישׁ לוֹ גּ בּ חת ִמנִּ ין? תּ ְ למוּד לוֹמר "ס ְל עם" ֶזה ִניפּוֹל, cover the greater part of the body. In addition, it is not ְ"ל ִמ ֵינהוּ" ְלה ִביא ֶאת  ה ְאוּשׁ כּף; ְו ֵאין ִלי ֶא לּא ה בּא ְו ֵאין לוֹ גּ בּ חת, ה בּא bald. The generalization of according to its kind adds the ְו ֵישׁ לוֹ גּ בּ חת, ה בּא ְו ֵאין לוֹ ז נב, ה בּא ְו ֵישׁ לוֹ ז נב, ִמנִּ ין? תּ ְ למוּד לוֹמ ר vineyard tzipores, which is similar to the arbeh in that it is "חְ רגּוֹל" זה  רשׁוֹן, ְ"ל ִמ ֵינהוּ" ְלה ִביא ֶאת ה כְּ ר ֶס ֶפת ְו ֶאת ה שּׁ ְ חל ִנית; ְו ֵאין not bald, as well as any other grasshopper that is similar ִלי ֶא לּא ה בּא ְו ֵאין לוֹ גּ בּ חת, ה בּא ְו ֵישׁ לוֹ גּ בּ חת, ה בּא ְו ֵאין לֹו ז נב, ה בּא .in this way ְו ֵישׁ לוֹ ז נב, ה בּא ְו ֵאין רֹאשׁוֹ  א ְרוֹך, ה בּא ְורֹאשׁוֹ  א ְרוֹך, ִמנִּ ין? אמְ ר תּ, ֲהֵרי The salam has the four basic characteristics of a (2) א תּה  דן ִבּ ְנ ין  אב ִמ ְשּׁל ְשׁ תּן: לֹא ְר ִאי אְ ר ֶבּה ִכְּר ִאי חְ רגּוֹל, ְולֹא ְר ִאי חְ רגּוֹל -kosher grasshopper, and additionally is bald. The gener ִכְּר ִאי אְ ר ֶבּה, ְולֹא ְר ִאי ְשׁ ֵנ ֶיהם ִכְּר ִאי ס ְל עם, ְולֹא ְר ִאי ס ְל עם ִכְּר ִאי ְשׁ ֵנ ֶיהם. alization of according to its kind adds the ushkaf, which is ה צּד ה שֶּׁוה ֶשׁבּ ֶהן ֶשֵׁיּשׁ לוֹ אְ ר בּע ר ְ גל ִ ים ְואְ ר בּע ְכּנפ ִ ים ְוקְ ר ִצוּלּים ְוּכנ פיו -similar to the arbeh in that it has the four basic character ִחוֹפין ֶאת רוּבּוֹ, אף ֹכּל ֶשֵׁיּשׁ לוֹ אְ ר בּע ר ְ גל ִ ים ְואְ ר בּע ְכּנפ ִ ים ְוקְ ר ִצוּלּים istics and is bald, as well as any other grasshopper that is ְוּכנ פיו ִחוֹפין ֶאת רוּבּוֹ. ו ֲ הלֹא ה צְּ רצוּר ה ֶ זּה ֵישׁ לוֹ אְ ר בּע ר ְ גל ִ ים ְואְ רבּ ע .similar in this way ְכּנפ ִ ים ְוקְ ר ִצוּלּים ְוּכנ פיו ִחוֹפין ֶאת רוּבּוֹ,  יכוֹל ְי ֵהא  מוּתּר? תּ ְ למוּד לוֹמ ר The chargol has the four basic characteristics of a (3) "ח גב", ֶשׁ ְשּׁמוֹ ח גב. ִאי ְשׁמוֹ ח גב  יכוֹל ֵאין בּוֹ  כּל ה ִ סּימ ִנין ה לּלוּ? תּ ְ למוּד -kosher grasshopper, and additionally has a tail. The gen לוֹמר ְ"ל ִמ ֵינהוּ", עד ֶשְׁיּ ֵהא בּוֹ  כּל ה ִ סּימ ִנין ה לּלוּ (חולין סה.־סה:): eralization of according to its kind adds the karsefes and the Our pasuk names four specific types of kosher grass- shachlanis, which also have tails. hoppers — the arbeh, sal’am, chargol, and chagav. Their All the creatures mentioned so far — the arbeh, sal’am, Aramaic names are: govai, rashon, nipol, and gadyan. and chargol — share the characteristic of having rounded After each of the four, the pasuk says according to its kind or oval heads, in addition to the four basic kosher charac- ְל ִמ ֵינהוּ ( ). teristics. Therefore, even by combining the lessons derived According to one opinion, we understand the previous from all three instances of klal u’ferat u’kelal, we should pasuk to be a generalization, saying that any grasshopper require that, to be kosher, a grasshopper should have the that has jumping legs is kosher. Our pasuk specifies four four basic signs of a kosher grasshopper, and must not types of grasshoppers, along with the term according to its have an elongated head. kind. That term adds a type of grasshopper exactly like the One of the rules in the Oral Law to understand the To- That is, a law stated with .( ִבּ ְנ ין אב) one just mentioned. rah’s intent is binyan av we learn that respect to one area of law serves as an example for similar 161,( ְכּ לל ְוּפרט) Using the rule of kelal u’frat only the four grasshoppers listed in our pasuk and those areas of law. In our case since the Torah mentioned three exactly like them are kosher. The vineyard tzipores is like categories of kosher grasshoppers (those that share the the arbeh, for it shares its characteristic of not having a features of the arbeh, sal’am, and chargol, respectively), bald head; the Jerusalemite yochana is like the sal’am, we may make a binyan av based on the combination of all for it shares its characteristic of having a bald head; the three categories. We learn that any other grasshopper that artzuvya is like the chargol, for it shares its characteristic shares the common characteristics of these three types is of having a tail, whereas the others do not; and the harze- also kosher, regardless of whether it also shares the unique vonis is like the chagav, for it differs from all the others in characteristic of each individual type. its general appearance and resembles the chagav. Only Now, the arbeh, chargol, and sal’am are all kosher, yet these types of grasshoppers are kosher according to this they vary as to both baldness and tails. Clearly, these opinion. features are irrelevant with respect to kosherness; grass- A second opinion holds that the terms according to its hoppers may be kosher whether or not they are bald, and

160. These are the opinions mentioned in the discussion above, pasuk 21, “Characteristics of a Kosher Grasshopper.” 161. See discus- sion above, pasuk 21, “Characteristics of a Kosher Grasshopper.” 162. See previous note. 163. Of course, these creatures must also have the four basic kosher signs — four walking legs, four wings, two jumping legs, and the wings cover the greater portion of the body. The four specified grasshoppers in our pasuk add characteristics to these four.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 256 / ספר ויקרא פרשת שמיני יא / כג־כט

כג ְו ֹכל ֙ שׁPֶרץ ה ֔ עוֹף ֲא ֶשׁ ֖ר־לוֹ ַאְרY בּע ר ְג ל ִים שׁ lֶקץ ֖הוּא לI כם: כג ְו ֹכל ִר ֲח שׁא ְד  עוֹפא ִדּי ֵלהּ אְ ר בּע ר ְ ג ִלין ִשׁ ְק צא הוּא ְלכוֹן: כד ְוּל ִא ֵלּין ִתּ ְסתּ אבוּן כּל כד ְוּלא ֶלּה ִתּטּמּ אוּ כּל־ה ֹנּג5ע ְבּ ִנ ְבל; תם ִי ְטJ מא ַעד־ה עGֶרב: ְדּ ִי ְק רב ִבּ ְנ ִב ְל ְתּהוֹן ְי ֵהי ְמס אב עד ר ְ מ שׁא: כה ְו כל־ה ֹנּ שׂא ִמ ִנּ ְבל תם ְיכבּ5ס ְבּ ָגד;יו ְוט5 מא ַעד־ה עGֶרב: כה ְו כל ְדּ ִיטּוֹל ִמ ְנּ ִב ְל ְתּהוֹן ְיצ בּע ְל ִבוּשׁוֹהי ִו ֵיהי ְמס אב עד ר ְ מ שׁא: כו ְל כל ְבּ ִעירא כו ל Šכל־ה ְבּ ֵה ֡מה ֲאP שׁר ִהוא֩ מ ְפֶ ֨ר ֶסת ַפְּר ֜סה ְושׁ Pסע | ֵאינ‰נּ ה ִדּי ִהיא ְס ִד יקא פְ רס תא ְו ִט ְל ִפין ֵליתהא מ ִ טּ ְל פא ִוּפ ְשׁ רא ֵלית הא מ ְ סּ קא ְמס ֲ א ִבין שֹׁ֗ס עת ְו ֵגר ה֙ ֵאינ‰נּ ה מ ֲע ֔לה ְט ֵמאoים  הם ל כם כּל־ה ֹנּג5ע ִאנּוּן ְלכוֹן  כּל ְדּ ִי ְק רב ְבּהוֹן ְי ֵהי ְמס אב: ְ ְ בּU הם ִי ְטG מא: כז ְו ֣ ֹכל | .הוֹלך  על־כּ ֗פּיו ְבּ כל־ה ַחיּ ה֙ ההPֹל ֶכת כז ְו ֹכל ִדּ ְמה לּ ך ע ל ְי ִדוֹהי ְבּכל חְ יתא ִדּ ְמה ְ ל כא על אְ ר בּע ְמס ֲ א ִבין ִאנּוּן ְלכוֹן כּל  ע ַל־אְר ֔בּע ְט ֵמo אים  הם ל כם כּל־ה ֹנּג5ע ְבּ ִנ ְבל; תם ִי ְטJ מא ַעד־ ְדּ ִי ְק רב ִבּ ְנ ִב ְל ְתּהוֹן ְי ֵהא ְמס אב עד ר ְ מ שׁא: כח ְוּד ִיטּוֹל ית ְנ ִב ְל ְתּהוֹן ְיצ בּע ְל ִבוּשׁוֹהי ה עGֶרב: כח ְוה ֹנּ ֵשׂא֙ ֶא ִת־נ ְבל ֔ תם ְיכ5 בּס ְבּ ָג; דיו ְוט. מא ַעד־ה עֶ רב ִו ֵיהי ְמס אב עד ר ְ מ שׁא ְמס ֲ א ִבין ִאנּוּן ְלכוֹן: ְט ֵמo אים ה מּה לI כם: ס כט ְו_ זה ל ֶ כם֙ הטּ ֵ ֔ מא בּשּׁUֶרץ השֹּׁר.ץ כט ְו ֵדין ְלכוֹן ְמסא בא ְבִּר ֲח שׁא ְדּר ֵחשׁ

רש“י (כג) ְו ֹכל ֶשׁ ֶרץ ָהעוֹף וגו‘. ָבּא ְלל ֵמּד ֶשׁ ִאם ֵישׁ לוֹ ָח ֵמשׁ ָטהוֹר (תורת כהנים ֶשׁפּ ְר ָסתוֹ ְס ָדוּקה ְלמ ְע ָלה, ֲא ָבל ְלמ ָטּה ִהיא ְמ ֶחוּבּ ֶרת. ָכּאן ִל ֶמּ ְד ָך ֶשׁ ִנּ ְב לת ְבּ ֵה ָמה פרק ה, י): (כד) ְוּל ֵא ֶלּה. ָה ֲע ִת ִידין ְל ֵה ָא ֵמר ְלמ ָטּה ָבּ ִעְנָין (תורת כהנים פרשתא ְט ֵמ ָאה ְמט ְמּ ָאה, ָוּב ִעְנָין ֶשׁ ְבּסוֹף ה ָפּ ָר ָשׁה (להלן פסוקים לט-מ) ֵפּ ֵירשׁ  על ְבּ ֵה ָמה ד, א): ִתּ טּ ָמּאוּ. ְכּ  לוֹמר ִבְּנִג ָיע ָתם ֵישׁ ְטוּמ ָאה: (כה) ְו ָכל ה ֹנּ ֵשׂא ִמ ִנּ ְב ָל ָתם. ְט ָהוֹרה: (כז) על כּ ָפּיו. ְכּגוֹן ֶכּ ֶלב ְודוֹב ְו ָחתוּל: ְט ֵמ ִאים ֵהם ָל ֶכם. ְלמ ָגּע: ָכּל ָמקוֹם ֶשׁ ֶנּ ֶא ְמ ָרה ְטוּמ את מ ָשּׂא ֲח ָמוּרה ִמ ְטוּמ את מ ָגּע, ֶשׁ ִהיא ְט ָעוּנה ִכּבּוּס (כט) ְו ֶזה ָל ֶכם ה ָטּ ֵמא. ָכּל ְטוּמאוֹת ה ָלּלוּ ֵא ָינן ְל ִאיסּוּר ֲא ִכ ָילה ֶא ָלּא ְל ְטוּמ ָאה ְבָּגִדים (שם ז-ח): (כו) מ ְפ ֶר ֶסת פּ ְר ָסה ְו ֶשׁ סע ֵא ֶינ ָנּה שֹׁ ס עת. ְכּגוֹן ָגּ ָמל, מ ָמּשׁ, ִל ְהיוֹת ָט ֵמא ְבּמ ָגּ ָען, ְוֶנ ֱא ָסר ֶל ֱאכוֹל ְתּ ָרוּמה ְו ָק ָד ִשׁים ְוּל ִה ָכֵּנס בּ ִמּ ְק ָדּשׁ:

ְ ִוּב ְט  הוֹרה  טהוֹר. . . מאי ט ְ ע מא? א מר ר ִ בּי ִי ְצ חק: ְדּא מר ְק רא ְ"ו ֹכל ֵהוֹלך -whether or not they have tails. Therefore, any grasshop ְ על כּ פּיו ְבּ כל ה ח יּה ה הֹ ֶל ֶכת", ְמה ְ לּ ֵכי כ פּ ִ ים ְבּח יּה ִט ֵמּ ִאתי לך (חולין ע:): per that has the four basic characteristics of a kosher ְ in our ( ֵהוֹלך על כּ פּיו) ”grasshopper is kosher, even if it does not share any other The phrase “that walks on its paws characteristics with them. This opinion therefore holds that pasuk refers to a creature that does not have split hooves, even a grasshopper with an elongated head is kosher, as meaning a nonkosher animal. can have several different meanings; one ְבּ long as it has the four basic kosher signs.164 The prefix But there is a problem with this reasoning. There is an of them is among, another is inside. According to one should be ( ְבּ כל ה ח יּה) insect called the tzartzur, which has the four basic charac- opinion, the words bechol hachayah teristics, which should make it kosher. But we know that understood to mean “inside” any animal,166 and is referring it is not kosher! To exclude this insect, our pasuk lists a to a dead fetus that is still inside its mother, who is still fourth type of kosher grasshopper, the chagav. This teach- walking. es that only insects that can be called a chagav are kosher. The pasuk is then saying, And every one that walks on Since the tzartzur is not in the general category of chagav, its paws, “inside any animal” that walks on four hooves. . . it may not be eaten. whoever touches their carcass shall be tamei until the - We can now say that chagav teaches that an insect ning. This means that if someone touches the dead fetus has to be in the general category of chagav to be kosher. inside the womb of a nonkosher animal, he is tamei (ritu- The term according to its kind in this case teaches that ally impure) until the evening (Chullin 70b).  כּל ה ֹנּ ֵגע ְבּ ִנ ְבלתם ִי ְטמא a chagav is permitted only when it is of the basic kind mentioned above, meaning that it possesses the main fea- — Whoever touches their carcass tures common to the other chagav species that the pasuk shall be contaminated. 165 names (Chullin 65a-65b). Do Two Halves Equal a Whole? ְ כּל ה ֹנּ ֵגע ְבּ ִנ ְבל תם. ְולֹא ְבּעוֹר ֶשֵׁיּשׁ ע ליו ְשׁ ֵני ֲחצ ֵאי ֵז ִיתים,  יכוֹל א ף And every one — ְו ֹכל ֵהוֹלך  על כּ פּיו ְבּכל החיּה ההֹ ֶל ֶכת .27 ְבּמ שּׂא, תּ ְ למוּד לוֹמ ר (פסוק כח) ְ”וה ֹ נּ ֵשׂא. . . ִי ְט מא" ִדּ ְבֵרי ר ִ בּי ִי ְשׁמ ֵעאל, .that walks on its paws, among any animal that walks ר ִ בּי ֲע ִק  יבא ֵאוֹמר: "ה ֹ נּ ֵג ע. . . ְוה ֹ נּ ֵשׂא" ֶאת ֶשׁבּא ִל ְכל ל מ גּע, בּא ִל ְכל ל מ שּׂא, לֹא  בּא ִל ְכ לל מ גּע, לֹא  בּא ִל ְכ לל מ שּׂא (חולין קכד:): Inside the Womb ְ ְ Our pasuk says that someone who touches benivlasam ְו ֹכל ֵהוֹלך  על כּ פּיו ְבּ כל הח יּה ההֹ ֶל ֶכת. ְבּ ֵה מה ֶשׁ ֵמּת עוּבּ רהּ ְבּתוֹך ֵמ ֶעיה their dead bodies, is tamei (ritually impure).167 ,( ְבּ ִנ ְבלתם) ְו ִהוֹשׁיט  ה ֶרוֹעה ֶאת  ידוֹ ְונ גע בּוֹ. . . ר ִ בּי ֵיוֹסי ה ְ גּ ִל ִילי ֵאוֹמר: ִבּ ְט ֵמ אה ט ֵמא

164. See Schottenstein Edition, note 11. 165. See notes in Schottenstein Edition for detailed explanation of this complicated Gema- their carcass, appears also with regard to , ְבּ ִנ ְבלתם ra. 166. The prefix beis can be translated as “within.” 167. Actually, the word

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23 Every flying teeming thing that has four legs — it is an abomination to you. The non-kosher 24 You become contaminated through the following — anyone who touches creatures that their carcass becomes contaminated until the evening; 25 and anyone who carries transmit con- tamination their carcass shall immerse his clothing and be contaminated until the evening — 26 every animal that has split hooves that are not completely split, or does not chew its cud, they are contaminated to you; whoever touches them becomes contami- nated. 27 And every one that walks on its paws, among any animal that walks on four legs, they are contaminated to you; whoever touches their carcass shall be contaminated until the evening. 28 One who carries their carcass shall immerse his clothing and be contaminated until the evening; they are contaminated to you. 29 And this shall be for you the contaminated of the creature that creeps

And this shall be for you the — ְו ֶזה ל ֶכם הטּ ֵמא .Their carcass” implies a “full measure” of the neveilah, 29“ which would be a kezayis (the volume of an olive). If he contaminated. touches a hide that has two half-kezayis pieces of meat on it, he does not become tamei. FROM THE SEFER HACHINUCH מצוה קנט: ִמ ְצ ות ֻט ְמ את ְשׁ מוֹנה ְשׁ ר ִצים However, according to one opinion, if he carries two half-kezayis pieces of meat attached to a piece of hide, Mitzvah 159: The Obligation Regarding the Tumah of he does become tamei. We know this second law because the Eight Sheratzim 168 the next pasuk says, and the one who carries “of” its We are commanded to consider the carcasses of eight carcass. . .will be contaminated. One who carries two sheratzim (creeping creatures) as being tamei and capable half-kezayis volumes of neveilah attached to a hide has of transmitting tumah. indeed carried a full measure of neveilah. Therefore, he is tamei. Here It Is Another opinion argues that the next pasuk should be There are eight types of sheratzim (creeping creatures) read together with our pasuk. Our pasuk talks about tumah whose carcasses can transmit tumah (ritual impurity). All caused by touching a neveilah. The next pasuk talks about sheratzim other than kosher grasshoppers are forbidden to tumah caused by carrying a neveilah. We should therefore be eaten. ְו ֶזה ל ֶכם הטּ ֵמא. תּנא ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל: ְשׁלֹ שׁה ְדּבִרים  היוּ ק ִשׁין לוֹ say that if the term, one who touches a neveilah, does not ְלמֹ ֶשׁה ע ד ֶשׁ ֶהְר אה לוֹ ה קּדוֹשׁ  בּ ְרוּך הוּא ְבּ ֶא ְצ בּעוֹ, ְו ֵאלּוּ ֵהן: ְמנוֹרה apply in the case of two half-kezayis pieces of neveilah ְורֹאשׁ ֹח ֶדשׁ ְוּשׁר ִצים. . . ְשׁר ִצים, ִדּ ְכ ִתיב ְ"ו ֶזה ל ֶכם ה טּ ֵמא" (מנחות כט.): meat, then the same should be true of one who carries a implies that someone is pointing to ( ֶזה) neveilah (Chullin 124b). The word this .They are contaminated to you. an object — ְט ֵמ ִאים ֵה מּה ל ֶכם .28 Moshe had difficulty understanding three things until Bad Business Hashem actually showed them to him, using a form of the the design of the Menorah,172 (2) what (1) :( ֶזה) word zeh ְט ֵמ ִאים ֵה מּה ל ֶכם. ְכּ ִתיב ְ"ט ֵמ ִאים ֵה מּה ל ֶכם" מה תּ ְ למוּד לוֹמר ְ"וּט ֵמ ִאים the “new moon” looks like for purposes of declaring Rosh ִי ְהיוּ ל ֶכם" (להלן פסוק לה), ֶא לּא ֶא חד ִאיסּוּר ֲא ִכ  ילה ְו ֶא חד ִאיסּוּר ֲהנ ייה ,Chodesh,173 and (3) the identity of the eight sheratzim (ירושלמי שביעית ז, א; ירושלמי בבא קמא ז, ז): .in our pasuk) creeping creatures, that make things tamei ְט ֵמ ִאים) Regarding foods, the word tamei when ,(ְו ֶזה) In our pasuk, the Torah uses the word this can mean “forbidden to be eaten.” Our pasuk is therefore Hashem tells Moshe, And “this” shall be for you the tamei teaching that animal carcasses are forbidden to be eaten. sheratzim174 (Menachos 29a). But another pasuk says the same thing,169 and they are tamei to you. Why are two pesukim needed? Sheretz Blood The answer is that one pasuk is teaching that the non- There are eight types of sheratzim (creeping creatures) kosher animals may not be eaten. The other pasuk is whose carcasses can transmit tumah (ritual impurity). All teaching that it is forbidden to do business, buying and sheratzim other than kosher grasshoppers are forbidden to selling, with nonkosher animals170 (Yerushalmi Sheviis 7:1; be eaten. ְו ֶזה ל ֶכם הטּ ֵמא. שׁ אל ר ִ בּי מ ְ ת יא ֶבּן ח רשׁ ֶאת ר ִ בּי ִשׁ ְמעוֹן ֶבּן יוֹחאי ְבּ ִעיר Yerushalmi Bava Kamma 7:7).171

above, pasuk 8 and Devarim 14:8). See) ְוּב ִנ ְבלתם touching a neveilah, above, pasuk 24 and below, pasuk 36. Another two pesukim have Schottenstein Edition, note 15.. 168. See also above, pesukim 24-25, and below, pesukim 39-40. See Schottenstein Edition, note 17. 169. Below, pasuk 35. 170. See discussion above, pasuk 11, “Abomination Forever.” 171. See Schottenstein Edition, Yerushalmi Sheviis 55b Variant B and Yerushalmi Bava Kamma 30a Variant A. 172. Bamidbar 8:4. 173. Shemos 12:2. 174. See also discussion

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 על־ה א ֶ רץ ה ֥ ֹח ֶלד ְוהGע ְכבּ;ר ְוהצּJב ְל ִמ3 ינהוּ: ל ְוה Gֲא ָנק‹ה ע ל אְ רעא ֻח ְלדּא ְוע ְ כבּרא ְוצבא ִל ְז ִנוֹהי: ל ְוילא ְו ֹכחא ְו ֻח ְל ֵטיתא ְוה ֖ ֹכּח ְוה ְלּט א ה ְוה ֖ ֹח ֶמט ְוה ִתּ ְנשׁ Gֶמת: לא א wֶלּה ה ְטּ ֵמo אים ְו ֻח ְמטא ְו א  שׁוּתא: לא ִא ֵלּין ִדּ ְמס ֲ א ִבין ְלכוֹן ְבּכל ִר ֲחשׁא כּל ְדּ ִי ְקר ב ְבּהוֹן לU כם ְבּ כל־השֶּׁ רץ כּל־ה ֹנּג†ע בּ` הם ְבּמֹ; תם ִי ְטJ מא ַעד־ה עGֶרב: ְבּ ְמוֹתהוֹן ְי ֵהי ְמסאב ע ד ר ְ מ שׁא:

רש“י ה ֹח ֶלד. מושטיל‘‘א: ְו ה ָצּב. פרויי‘‘ט, ֶשׁ ֶדּוֹמה ִלְצפ ְר ֵדּ ַע: (ל) ֲא ָנ ָקה. היריצו‘‘ן: ה ְלּ ָט ָאה. ליישירד‘‘א: ֹח ֶמט. לימצ‘‘א: ִתּ ְנ ֶשׁ ֶמת. טלפ‘‘א:

whose carcasses can transmit tumah (ritual impurity). All ִרוֹמי: ִמנִּ ין ְל דם ְשׁר ִצים ֶשׁהוּא ט ֵמא? א מר ֵליהּ: ְדּא מר ְק רא ְ"ו ֶזה ל ֶכם sheratzim other than kosher grasshoppers are forbidden to ה טּ ֵמא" (מעילה יז.): Our pasuk could have begun simply by saying, “This be eaten. has two meanings. It can mean ֶשֶׁרץ shall be for you contaminated.” Instead, it adds a vav, say- The Hebrew root creeping or moving close to the ground; that is why the .( ְו ֶזה) ing “and” this is used for creeping creatures. But ( ְשׁר ִצים) This adds something, teaching that the blood of a sheretz word sheratzim is also tamei, like its flesh (Me’ilah 17a).175 it can also mean bringing forth offspring or a product. בּ ֶשּׁ ֶרץ השֹּׁ ֵרץ על הא ֶרץ ה ֹח ֶלד ְוהע ְכבּר. ע ְ כ בּר, ֵשׁוֹמ ע ֲא ִני ֲא ִפילּוּ Human Blood ע ְ כ בּר ֶשׁבּ יּם ֶשׁ ְשּׁמוֹ ע ְ כ בּר. . . תּ ְ למוּד לוֹמר "על האֶרץ", ִאי על האֶרץ, (There are eight types of sheratzim (creeping creatures  יכוֹל על האֶרץ ְיט ֵ מּא י רד ל יּם לֹא ְיט ֵ מּא, תּ ְ למוּד לוֹמר "ה שֵֹּׁרץ", כּל whose carcasses can transmit tumah (ritual impurity). All  מקוֹם ֶשׁ ֵשּׁוֹרץ, אוֹ ֵאינוֹ ֶא לּא "ה שֵֹּׁרץ",  כּל ה מּ ְ שִׁריץ ְיט ֵ מּא, ֶשׁ ֵאין מ ְ שִׁריץ, sheratzim other than kosher grasshoppers are forbidden to לֹא ְיט ֵ מּא, ִאוֹציא ע ְ כ בּר, ֶשׁ ֶח ְציוֹ בּ שׂר ְו ֶח ְציוֹ ֲאד מה ֶשׁ ֵאין פֶּרה ְור ֶבה!. . . .be eaten תּ ְ למוּד לוֹמר: "בּ ֶ שֶּׁרץ". א מר ֵליהּ ההוּא ִמ ְדּר בּנן ְלר בא: ֵא  ימא "בּ ֶ שֶּׁרץ" ְו ֶזה ל ֶכם הטּ ֵמא. ֶזה ט ֵמא, ְו ֵאין ֲח ֵלב ְמה ְ לּ ֵכי ְשׁתּ ִ ים ט ֵמא, ֶאלּא  טהוֹר. ְל א ֵתּוּיי ע ְ כבּר ֶשׁ ֶח ְציוֹ בּ שׂר ְו ֶח ְציוֹ ֲאד מה, "ה שֵֹּׁרץ" כּל ֶשׁהוּא ֵשׁוֹרץ ִאוֹציא ֶאת ֶהח לב ֶשׁ ֵאין שֶׁוה בּ ֹ כּל, ְולֹא ִאוֹציא ה דּם ֶשׁשֶּׁוה בּ ֹ כּל, תּ ְ למוּד ו ֲ א ִפילּוּ ע ְ כ בּר ֶשׁבּ יּם, ְו ִאי ִמשּׁוּם "על האֶרץ", על האֶרץ ְיט ֵ מּא, י רד ל יּם לוֹמר ְ"ו ֶזה ל ֶכם ה טּ ֵמא" (כריתות כב.): לֹא ְיט ֵ מּא! א מר ֵליהּ: ֵוּמא חר ְדּשִׁ וּ ֵיתיהּ ל יּם ְמקוֹם ְטוּמ אה, מה ִלּי ה כא, is tamei. We learn that (ְו ֶזה) ”Our pasuk specifies “this מה ִלּי ה כא? ְו האי "על האֶרץ" ִמיבּ ֵעי ֵליהּ ְל ִהוֹציא ְס ֵפק ְטוּמ אה צ פה. . . ,only this sheretz is tamei. The blood and milk of a human תְּ ר ֵתּי על האֶרץ ְכּ ִת ִיבי (חולין קכו:־ קכז.): though, are not forbidden to be eaten.176 This is certainly true of milk, since milk of kosher ani- Our pasuk has several phrases that define the type of mals is permitted to be drunk. But it is true (on a Biblical sheretz that makes things tamei and/or the conditions un- level) of human blood as well, even though blood of any der which it does so. animal is forbidden177 (Kereisos 22a).178 One of the sheratzim mentioned is an achbar. There are A Real Combination various types of achbarim: there is an achbar that lives on land (a “land-achbar”), an achbar that lives in the water There are eight types of sheratzim (creeping creatures) (a “sea-achbar”), and an achbar that does not reproduce whose carcasses can transmit tumah (ritual impurity). All sheratzim other than kosher grasshoppers are forbidden to normally, but comes on its own from the ground (a “spon- be eaten. taneous achbar”). The chart on the facing page summarizes the various ְו ֶזה ל ֶכם הטּ ֵמא. ִל ֵימּד ע ל דּם ה ֶ שֶּׁרץ ְוה ֶ שֶּׁרץ ֶשׁ ִמּ ְצטְר ִפין ֶזה ִעם ֶזה phrases of the pasuk, what the Gemara considered that the (כריתות ד:): phrase taught, and its conclusion (Chullin 126b-127a):181 This pasuk is not needed to teach that the sheretz itself is .And the according to its kind — ְוה צּב ְל ִמ ֵינהוּ tamei, because we know that from another pasuk,179 These are the ones that are contaminated for you among the creep- ing creatures. What It Adds Our pasuk is teaching that the blood and flesh of a There are eight types of sheratzim (creeping creatures) sheretz combine with each other to equal the size of a lentil, whose carcasses can transmit tumah (ritual impurity). All the size needed for a sheretz to make something tamei180 sheratzim other than kosher grasshoppers are forbidden to (Kereisos 4b). be eaten. ְוה צּב ְל ִמ ֵינהוּ. ְלה ִביא העְ ר וד ֶוּבן ה ְ נּ ִפ ִילים ְוס לּ מּ ְ נ ְדּרא (חולין קכז.): Of the creature that — בּ ֶשּׁ ֶרץ השֹּׁ ֵרץ  על הא ֶרץ ה ֹח ֶלד ְוהע ְכבּר ְל ִמ ֵינהוּ creeps upon the land: the choled and the achbar. In our pasuk, the term according to its kind ( ) writ- ten after the tzav seems to be extra. By Land or by Sea It is teaching that even certain creatures similar to the There are eight types of sheratzim (creeping creatures) tzav and the other sheratzim make something tamei. They above, pasuk 2, “Show and Tell.” 175. See Schottenstein Edition, note 25. 176. When talking about foods, the word tamei means that they are forbidden to be eaten. 177. See also discussion above, pasuk 4, “Blood and Milk.” 178. See Schottenstein Edition, note 7. 179. Below, pasuk 31. 180. See discussion below, pasuk 31, “A Lentil or a Tail.” 181. See notes in Schottenstein Edition for further

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The small upon the land: the choled, and the achbar, and the tzav according to its kind; creeping 30 the anakah, the koach, and the letaah; and the chomet and the tinshemes. animals 31 These are the contaminated ones to you among all the creeping creatures; any- one who touches them when they are dead shall be contaminated until evening;

First Possibility Second Possibility Conclusion

upon the land A sheretz of any type — a A sheretz of any type — a Only a land-achbar makes —  על ה אֶרץ land-achbar or a sea-achbar land-achbar or a sea-achbar things tamei, not a sea- — makes things tamei only — makes things tamei only achbar. when on land, not at sea. when on land, not at sea.

hashoreitz Only a sheretz that repro- Anything that creeps, even A sheretz makes things tamei — השֵֹּׁרץ duces makes things tamei, a sea-achbar, makes things wherever it creeps, on land not a spontaneous achbar. tamei. or in the sea.

of the sheretz A spontaneous achbar makes A spontaneous achbar makes — בּ ֶשֶּׁרץ things tamei. things tamei. are the arvad, ben hanephilim, and the salamander (Chul- According to one opinion, it includes skins of sheratzim. lin 127a).182 Now, since our pasuk follows the list of all eight she- ratzim in the previous two pesukim, I would think that the ֵא ֶלּה ה ְטּ ֵמ ִאים ל ֶכם ְבּ כל השּׁ ֶרץ  כּל ה ֹנּ ֵגע בּ ֶהם ְבּמֹ תם ִי ְטמא 31. — skins of all the eight listed sheratzim are included — even These are the contaminated ones to you among all the if they are hard and inedible. The pasuk therefore says This word limits the law to only some of the .( ֵא ֶלּה) creeping creatures; anyone who touches them when these 184( ְל ִמ ֵינהוּ) they are dead shall be contaminated. sheratzim. Since the term according to its kind Sheretz Juice separates the first three types from the other five types mentioned in the previous pasuk, the word these refers There are eight types of sheratzim (creeping creatures) only to those five immediately preceding it, which have whose carcasses can transmit tumah (ritual impurity). soft skin185 (Shabbos 107a; Chullin 122b). ה ְטּ ֵמ ִאים. ֶל ֱאסוֹר ִצ ירן ְו ְרוֹט בּן ְו ִק  יפּה ֶשׁלּ ֶהן (חולין קיב:, קכ., בכורות ו:): Our pasuk could have begun, “These are temei’im Sheretz Eggs (contaminated, to you…” The hei in the begin- There are eight types of sheratzim (creeping creatures ,( ְט ֵמ ִאים) .(the” contaminated whose carcasses can transmit tumah (ritual impurity“ ,(ה ְ טּ ֵמ ִאים) ning of the word ha’temei’im ones, seems extra. Some of these sheratzim — the tzav, haltaah, and chomet This letter teaches that, aside from the flesh of a sheretz, — lay eggs that develop and hatch outside their bodies. ה ְטּ ֵמ ִאים. ְל רבּוֹת ֵבּ יצת ה ֶ שֶּׁרץ ְו ִקוּלית ה ֶ שֶּׁרץ.  יכוֹל ֲא ִפילּוּ לֹא ִר ְיקּ מה, .food items that come from it also make things tamei These include its juice, gravy, and sediment (Chullin 112b, תּ ְ למוּד לוֹמר "ה שֶּׁרץ", מה ֶשֶׁרץ ֶשִׁר ֵקּם אף ֵבּ יצת ה ֶ שֶּׁרץ ֶשִׁר ְקּ מה.  יכוֹל 183 ֲא ִפילּוּ לֹא ִנ ְיקּבוֹ, תּ ְ למוּד לוֹמר "ה ֹ נּ ֵג ע. . . ִי ְט מא", ֶאת ֶשׁ ֶא ְפ שׁר ִל יגּע ט ֵמא .(120a; Bechoros 6b ְו ֶאת ֶשׁ ִאי ֶא ְפ שׁר ִל יגּע  טהוֹר (חולין קכו:): Sheretz Skin There are eight types of sheratzim (creeping creatures) Our pasuk could have begun, “These are temei’im -contaminated, to you…” The hei at the begin ,( ְט ֵמ ִאים) .(whose carcasses can transmit tumah (ritual impurity the” contaminated“ ,(ה ְ טּ ֵמ ִאים) ning of the word ha’temei’im ה ְטּ ֵמ ִאים. ְל רבּוֹת ֵעוֹרוֹת ֶיהן ִכּ ְבשׂ רן.  יכוֹל ֲא ִפילּוּ  כּוּלּן, תּ ְ למוּד לוֹמ ר .ones, seems extra ֵ"א ֶלּה", ְו הא ֵ"א ֶלּה" א ְכּוּלּהוּ ְכּ ִת ִיבי! א מר רב: ְ"ל ִמ ֵינהוּ" (פסוק כט) ִה ְפ ִסיק ,This letter teaches that, aside from the flesh of a sheretz ה ִע ְנין (שבת קז., חולין קכב:): Our pasuk could have begun, “These are temei’im food items that come from it also can make things tamei. .contaminated, to you…” The hei at the begin- This includes its eggs ,( ְט ֵמ ִאים) the” contaminated However, this is true only if there is a (dead) embryo“ ,(ה ְ טּ ֵמ ִאים) ning of the word ha’temei’im ones, seems extra. already formed in the egg. We know this from the word later in the pasuk, which teaches that (ה שֶּׁרץ) This letter teaches that, aside from the flesh of a sheretz, hasharetz food items that come from it also can make things tamei. the egg has to be like the sheretz. Just as a sheretz is fully explanation. 182. See Schottenstein Edition, notes 14-16, for the identity of these creatures. 183. See Schottenstein Edition, Chullin 120a note 49. 184. In pasuk 29. 185. The extra hei also includes the juice of a sheretz (see previous discussion). However, this is not a problem because the extra hei is including any food item that comes from a sheretz. This includes the soft skins of the sheratzim mentioned in the previous pasuk as well as the juice. See also next discussion.

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לב ְו ֣ ֹכל ֲא ֶשׁ ִר־י ֣ ֹפּל ע ָ ליו֩ ֵמ ֶ֨הם | ְבּמֹ ֜תם ִי ְט ֗מא ִמ כּל־ לב ְו ֹכל ִדּי ִי ֵפּל ֲע ִלוֹהי ִמ ְנּהוֹן ְבּ ְמוֹתהוֹן ְי ֵהי ְכּ ִל ֵי־עץ֙ ֣אוֹ ב ֶ_גד אוֹ־עוֹר֙ ֣אוֹ ֔שׂק כּ ְל־כּ ִ֕לי ֲא ֶשׁר־י3ע שׂlה ְמסאב ִמכּל מאן ְדּאע אוֹ ְלבוּשׁ אוֹ ְמשׁ ְ ך אוֹ שׂק כּל  מאן ִדּי ִת ְת ֲע ֵבד ִע ִבידא ְבּהוֹן ְמ לאכ;ה בּ הם בּמּ ִŒים יוּב)א ְוט5 מא ַעד־ה עUֶרב ְוט3 הר: ְבּמ יּא ִיתּע ל ִו ֵיהי ְמסאב ע ד ר ְ משׁא ְו ִי ְד ֵכּי:

רש“י (לב) בּ מּ ִים ָיוּבא. ְו אף ְלא חר ְט ִב ָילתוֹ ָט ֵמא הוּא ִל ְת ָרוּמה עד ָה ֶע ֶרב. ְוא חר ָכּ ְך ְו ָט ֵהר ְבּה ֲע ֵרב ה ָשּׁ ֶמשׁ (יבמות עה.): formed, so the egg of a sheretz has to be one in which its chomet — is the size of a lentil when it is born, any piece of embryo is formed. a sheretz that size can make something tamei. them According to a second opinion, the piece has to be the (ה ֹ נּ ֵג ע) Our pasuk continues, anyone who touches when they are dead shall be contaminated. This teaches size of the tail of a leta’ah, another sheretz mentioned in our that the eggs make something tamei only if it is possible to pasuk. Since the tail of a leta’ah continues to squirm even touch its contents. If the shell has no hole, it does not make after begin cut off, it is considered a part of a sheretz that is something tamei (Chullin 126b). like a whole sheretz187 (Chagigah 11a; Nazir 52a). And when they — ְו ֹכל ֲא ֶשׁר ִי ֹפּל ע ליו ֵמ ֶהם ְבּמֹ תם ִי ְטמא .They Always Combine 32 There are eight types of sheratzim (creeping creatures) are dead, anything upon which part of them will fall whose carcasses can transmit tumah (ritual impurity). shall become contaminated. ה ְטּ ֵמ ִאים. ְמל ֵ מּד ֶשׁ ֵהן ִמ ְצטְר ִפין, ו ֲ א ִפילּוּ ֶשֶׁרץ ְו ֶשֶׁרץ, ֶשֶׁרץ ְו דם, ֵבּין Part or All ִמ ֵשּׁם ֶא חד ֵבּין ִמ ְשּׁ ֵני ֵשׁמוֹת (מעילה יז.): Our pasuk could have begun, “These are temei’im There are eight types of sheratzim (creeping creatures) .(contaminated, to you…” The hei at the begin- whose carcasses can transmit tumah (ritual impurity ,( ְט ֵמ ִאים) ֵמ ֶהם. א מר ר ִ בּי ִי ְצ חק ְבּר ִ בּי ִבּ ְיסנא א מר ר ִ בּי ִשׁ ְמעוֹן ֶבּן יוֹחי: "בּ ֶהם" the” contaminated“ ,(ה ְ טּ ֵמ ִאים) ning of the word ha’temei’im (פסוק לא)  יכוֹל ְבּ  כוּלּן, תּ ְ למוּד לוֹמר ֵ"מ ֶהם". ִאי ֵמ ֶהם  יכוֹל ְבּ ִמ ְקצ תן, .ones, seems extra תּ ְ למוּד לוֹמר "בּ ֶהם".  הא ֵכּ יצד?  כּאן ְבּ לח,  כּאן ְבּי ֵבשׁ. . . א מר ר ִ בּי ִי ְצחק -This letter teaches that sheratzim combine with one an ְבּר ִ בּי ִבּ ְיס נא ִמשּׁוּם ר ִ בּי ִשׁ ְמעוֹן ֶבּן יוֹחי: "בּ ֶהם",  יכוֹל ְבּ  כוּלּן, תּ ְ למוּד לוֹמ ר other to equal the amount of a lentil, the smallest amount ֵ"מ ֶהם". ִאי ֵמ ֶהם,  יכוֹל ְבּ ִמ ְקצ תן, תּ ְ למוּד לוֹמר "בּ ֶהם".  הא ֵכּ יצד?  כּאן of sheretz that makes things tamei.186 This means that the ְבּ שׂרוּף  כּאן ְבּ ֶשׁ ֵאינוֹ  שׂרוּף (נדה נו.): flesh or blood of one sheretz combines with the flesh or blood of another sheretz, whether they are sheratzim of the When our pasuk says that anything that falls “from” -makes something tamei, it seems to be say ( ֵמ ֶהם) same type or of different types (Me’ilah 17a). them A Lentil or a Tail ing that a person becomes tamei even if he touches just a piece that came from a sheretz. But the previous pasuk .becomes tamei (בּ ֶהם) There are eight types of sheratzim (creeping creatures) says that anyone who touches them whose carcasses can transmit tumah (ritual impurity). This seems to be saying that the person does not become בּ ֶהם.  יכוֹל ְבּ  כוּלּן, תּ ְ למוּד לוֹמ ר (פסוק לב) ֵ”מ ֶהם“,  יכוֹל ְבּ ִמ ְקצ תן, תּ ְ למוּד tamei unless he touched a complete sheretz. How can we לוֹמר "בּ ֶהם"  הא ֵכּ יצד עד ֶשׁיּ ִ גּ יע ְבּ ִמ ְק צתוֹ ֶשׁהוּא ְכּכוּלּוֹ, ִשׁ ֲיערוּ ֲחכ ִמים understand these two contradictory pesukim? ְבּכ ֲ עד שׁה, ֶשׁ ֵכּן ֶחוֹמט ְתּ ִח לּתוֹ ְבּכ ֲ עד שׁה, ר ִ בּי ֵיוֹסי ְבּר ִ בּי ְי  הוּדה ֵאוֹמר: The answer is that our pasuk is talking about a moist ִכּ ְז נב ה ְ לּטאה : -sheretz.188 In this case even a part of it can make some (חגיגה יא., נזיר נב.) When our pasuk says that anyone who touches them thing tamei. The previous pasuk is talking about a dry or becomes tamei, it seems to be saying that the per- burnt sheretz. In that case it makes something tamei only (בּ ֶהם) son does not become tamei unless he touched a complete when it is whole (Niddah 56a).189 sheretz. However, the next pasuk says that anything that A Moist One makes something tamei. This ( ֵמ ֶהם) falls “from” them means that a person becomes tamei even if he touches just There are eight types of sheratzim (creeping creatures) a piece that came from a sheretz. How can we understand whose carcasses can transmit tumah (ritual impurity). ְבּמֹ תם. ֶשֶׁרץ ְ"בּמֹ תם" א מר ר ֲ חמ נא, ְכּ ֵעין ִמיתה (נדה נו., עבודה זרה ?these two contradictory pesukim סח:): The answer is that the two pesukim are teaching that a the pasuk is ,( ְבּמֹתם) portion of a sheretz that is in some way large enough to be By saying when they are dead considered an entire sheretz can make something tamei. teaching that the sheretz must be in the same condition it According to one opinion, this refers to a piece that is was at the time of its death — meaning moist — in order to the size of a lentil. Since one of the eight sheratzim — the make something tamei190 (Niddah 56a; Avodah Zarah 68b).

186. Following the first opinion in the next discussion. 187. See Schottenstein Edition, Chagigah note 32. 188. See next discus- sion. 189. See Schottenstein Edition, note 27. 190. See previous discussion.

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Objects 32 and when they are dead, anything upon which part of them will fall shall become receiving con- contaminated, whether it is a wooden utensil, or a garment, or leather, or a sack — tamination any utensil with which work is done — shall be brought into the water, and remain contaminated until evening, and then become cleansed.

Flesh and Bones contaminated, that if a limb of a sheretz becomes detached There are eight types of sheratzim (creeping creatures) while the sheretz is alive (eiver min hachai), it also makes whose carcasses can transmit tumah (ritual impurity). In something tamei.193 ְבּמֹ תם. ְל מ ֵעוּטי מאי? ִא ֵיל ימא ְל מ ֵעוּטי ְבּחֵ יּ ֶיהם ִ"מ ִנּ ְבל תם" (פסוק לה) addition, we learn from the words in our pasuk, anything נ ְ פ קא, ֶאלּא ְשׁ מע ִמינּהּ ִמ  יתה  עוֹשׂה ִניפּוּל, ְו ֵאין ְשׁ ִח  יטה  עוֹשׂה ִניפּוּל. -upon which part of them will fall shall become contaminat א מר ֵליהּ רב א דּא בּ ר א ֲ הבה ְלר בא, ְו הא ְק רא ִבּ ְשׁר ִצים ְכּ ִתיב? אמ ר ed, that if a limb of a sheretz becomes detached while the ֵליהּ, ִאם ֵאינוֹ ִע ְנין ִל ְשׁר ִצים ְדּ לאו ְבּ ֵני ְשׁ ִח  יטה ִנ ְינהוּ, ְתּ ֵנהוּ ִע ְנין ִל ְב ֵהמה sheretz is alive (eiver min hachai), it also makes something (חולין עד.): tamei.191 Our pasuk did not have to say when they are dead ְבּמֹ תם. יכוֹל בּ שׂר ה ֵפּוֹרשׁ ִמן ה ְ שּׁר ִצים ְי ֵהא ט ֵמא, תּ ְ למוּד לוֹמר ְ"בּמֹ תם", since we know from another pasuk194 that a live ,( ְבּמֹתם) מה ִמיתה ֶשׁ ֵא ינהּ עוֹשׂה ֲח ִל ִיפין, א ף ֹכּל ֶשׁ ֵא ינהּ עוֹשׂה ֲח ִל ִיפין. ר ִ בּי .sheretz cannot make things tamei ֲע ִק  יבא ֵאוֹמר: ֶ"שֶׁרץ", מה ֶשֶׁרץ ִגּ ִידים ו ֲ ע צמוֹת, אף ֹכּל ִגּ ִידים ו ֲ ע צמוֹת. Our pasuk is teaching us about a limb that is dangling ר ִ בּי ֵאוֹמר: ֶ"שֶׁרץ", מה ֶשֶׁרץ בּ שׂר ִגּ ִידים ו ֲ ע צמוֹת אף ֹכּל בּ שׂר ִגּ ִידים from a live sheretz. As long as the sheretz is alive, the limb ו ֲ ע צמוֹת (חולין קכח:): Our pasuk teaches that a piece that falls from a live does not make something tamei as an eiver min hachai. we view the limb as if it ,( ְבּמֹתם) sheretz makes something tamei like a dead sheretz. Ac- But when the sheretz dies cording to one opinion, since our pasuk also says, when had fallen off the body of the sheretz while it was alive. It is it teaches that the piece must be then considered eiver min hachai and will make something ,( ְבּמֹתם) they are dead comparable to “death.” Therefore, just as a dead sheretz else tamei. does not come alive again, so too, a piece from a living Since the pasuk uses the term, when they are dead, and sheretz can make something tamei only if it is a part that not “when they are slaughtered,” we learn also that this the body does not regrow. If flesh falls from a living sheretz, rule applies only when the sheretz dies on its own, without it will not make something tamei, because the body will a kosher slaughter. But if there is a kosher slaughter, the replace it with new flesh. limb does not make something tamei as eiver min hachai. Now, this teaching is not applicable to a sheretz, because (ה שֶּׁרץ) A second opinion learns from the word hasharetz in the previous pasuk that flesh that fell from a living a sheretz cannot have a kosher slaughter, since it remains sheretz cannot make something tamei. The Torah is tell- forbidden no matter how it dies, so it makes something ing us that to convey tumah, the piece that became tamei tamei no matter how it was slaughtered. We therefore ap- must share the basic characteristics of the whole sheretz. ply this teaching to a kosher animal:195 If a kosher animal Just as a sheretz has sinews and bones, so too, only a has a dangling limb and dies without a kosher slaughter, sheretz part that has sinews and bones can make some- the limb remains an eiver min hachai, but if the animal thing tamei. Flesh that fell from a living sheretz does not was slaughtered properly, the dangling limb is no longer have sinews and bones, and is therefore unable to make an eiver min hachai (Chullin 74a).196 ִמ כּל ְכּ ִלי ֵעץ אוֹ ֶב ֶגד אוֹ עוֹר אוֹ שׂק .anything tamei Whether it is a wooden — (ה שֶּׁרץ) A third opinion adds that the word hasharetz teaches that the piece of sheretz that fell off must have utensil, or a garment, or leather, or a sack. flesh, in addition to sinews and bones, to make something Wool and Linen tamei192 (Chullin 128b). One of the rules in the Oral Law to understand the To- Dangling Limbs rah’s intent is binyan av. That is, a law stated by the Torah There are eight types of sheratzim (creeping crea- with respect to one area of law applies to all similar areas tures) whose carcasses can transmit tumah (ritual impu- of law. rity). In addition, we learn from the words in our pasuk, The pasuk about tzaraas of clothing says,197 If there shall anything upon which part of them will fall shall become be an affliction in a garment, in a woolen garment or a linen

191. See Toras Kohanim, Shemini, Parashah 6:1. 192. See the Gemara there for the practical difference between these three opinions. See also below, note 196. 193. See Toras Kohanim, Shemini, Parashah 6:1. 194. Below, pasuk 35. 195. One of the rules used in the This .( ִאם ֵאינוֹ ִע ְנין ְלגוּפוֹ ְתּ ֵנהוּ ִע ְנין ְלד בר א ֵ חר) Oral Law to understand the Torah’s intent is im eino inyan legufo, teneihu inyan l’davar acheir means that if a certain law cannot be applied exactly as written in the Torah (because, for example, other pesukim taught us differently or because the Torah taught the law elsewhere), we apply the law to a similar case. 196. See Gemara there with Tosafos for how this ,Below .197 .( ְבּמֹתם) teaching and the teachings in the previous two discussions can be learned from the same term, when they are dead 13:47. Tzaraas refers to specific blemishes that appear on a person’s body, clothing, or house, which make the affected person or object

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ֶ"בּ ֶגד" ְו"עוֹר" ְבּ ֵמת (במדבר לא, כ), מה ֶבּ ֶגד ְועוֹר ה אמוּר ְבּ ֶשֶׁרץ, מ פּץ garment. We learn from there that whenever the Torah uses ט ֵמא בּוֹ, אף ֶבּ ֶגד ְועוֹר ה אמוּר ְבּ ֵמת, מ פּץ ט ֵמא בּוֹ (בבא קמא כה:): -it refers to a garment made ei ,( ֶב ֶגד) ”the term “garment ”and “leather ( ֶבּ ֶגד) ”ther of wool or linen. Our pasuk mentions a “garment as examples of things that can be made tamei by a (עוֹר) אוֹ ֶב ֶגד. ֶ"ב ֶגד" ֵאין ִלי ֶא לּא ֶב ֶגד, ְשׁלֹ שׁה על ְשׁלֹ שׁה ִבּ ְשׁ אר ְבּג ִדים ִמנִּ יין? sheretz. A pasuk about tumah from a corpse201 gives these תּ ְ למוּד לוֹמר "אוֹ ֶב ֶגד", ְוא בֵּ יּי האי "אוֹ ֶב ֶגד" מאי ע ֵביד ֵליהּ? ִמיבּ ֵעי ֵליהּ same two examples of things that can become tamei from ְל רבּוֹת שׁלֹשׁ על שׁלֹשׁ ְבּ ֶצ ֶמר ִוּפ ְשׁ ִתּים ְדּ ִמטּ ֵ מּא ִב ְשׁר ִצים (שבת כז.): in our pasuk, the To- a corpse. A gezeirah shavah links the laws of corpse tumah ( ֶבּ ֶגד) By saying the word garment rah teaches that a sheretz (creeping creature) can make to that of a sheretz, so we apply laws of one to the other.202 of Biblical times was made of goats’ hair (שׂק) in our The sack (אוֹ) a woolen or linen garment tamei. The word or spun into a coarse thread, and was sometimes worn by אוֹ rather than ֶוּב ֶגד pasuk is extra (since it could have said It is therefore understood to be including something shepherds. The word sack in our pasuk teaches that only .( ֶבּ ֶגד additional. something made from spun and woven thread can be According to one opinion, this word adds any type of made tamei by a sheretz. The gezeirah shavah teaches that cloth measuring three-by-three tefachim (handbreadths). the same is true in order for something to be made tamei Another opinion holds, in fact, that only woolen and linen by a corpse. A rope cannot become tamei from a corpse, garments can become tamei from a sheretz. He learns from since a rope is not spun and woven. that even if the garment is only three-by- We also use the gezeirah shavah to learn the laws of (אוֹ) ”the term “or three fingerbreadths it can become tamei (Shabbos 27a). a sheretz from the laws of a corpse. The pasuk about a ְוכל מ ֲ ע ֵשׂה) corpse says,203 everything made of goats’ hair Any Size This teaches that anything made from spun and .( ִע ִזּים A piece of cloth cannot ordinarily become tamei (ritually woven goats’ hair can be made tamei by a corpse, even if impure) unless it measures at least three fingerbreadths it is not a garment or sack. In the same way, a sheretz can -by three fingerbreadths (or, in some cases and ac ( ֶא ְצ בּעוֹ) make anything made of spun and woven goats’ hair tamei by ( ְטפ ִחים) cording to some opinions, three handbreadths (Shabbos 64a). three handbreadths).198 These are the smallest size cloths The gezeirah shavah teaches another law about tumah considered to be “significant,” and therefore the smallest from a corpse. We know that a mat made of reeds can be- sizes that are able to become tamei. However, an article come tamei from a sheretz.204 The gezeirah shavah teaches woven for the specific purpose of being used in a smaller us that a mat can become tamei from a corpse as well size can become tamei regardless of its size.199 Such an (Bava Kamma 25b). .a woven article ,(אִריג) article is referred to as an arig Tradition אוֹ ֶב ֶגד. ִמנִּ יין ְלאִריג  כּל ֶשׁהוּא ֶשׁהוּא ט ֵמא? ֵמ"אוֹ ֶב ֶגד" (שבת סג:): אוֹ ֶב ֶגד אוֹ עוֹר. ִאם  בּא א דם  לדוּן ְגּ ֵז ירה שׁ וה ֵמע ְ צמוֹ, ֶעוֹשׂה ֶאת ה ֶ שֶּׁרץ אוֹ ְמט ֵ מּא ְבּ ֹא ֶהל, ְו ֶאת ה ֵ מּת ְמט ֵ מּא ְבּכ ֲ עד שׁה, דּוּ דּ רשׁ ֶבּ ֶגד עוֹר, ֶבּ ֶגד עוֹר The word or ( ) in our pasuk is extra (since it could -It is therefore under .(אוֹ ֶב ֶגד rather than ֶוּב ֶגד have said (במדבר לא, כ) ִל ְג ֵז ירה שׁוה (ירושלמי פסחים ו, א): ,(אִריג) stood to be including something additional, an arig a woven article (it is like a garment but is smaller than the A gezeirah shavah must be based on a tradition handed minimum size of a cloth that becomes tamei), which can down from Sinai. If a person wanted to make a gezeirah shavah on his own, he could come to absurd conclusions. also become tamei from a sheretz (Shabbos 63b). For example, we have a gezeirah shavah using the words in our pasuk and those (עוֹר) ”and “leather ( ֶבּ ֶגד) ”A Sheretz and a Corpse “garment When our pasuk mentions a “sack” as an example of same words in the pasuk about corpse tumah.205 Someone something that can be made tamei (ritually impure) by could say that it teaches that a sheretz can make some- a dead sheretz (a creeping creature), we learn that only thing tamei if they are both under the same roof (tumas something made of spun and woven thread, like a sack, ohel), just like a corpse can.206 This is not true. A sheretz becomes tamei. A sheretz cannot make a rope tamei, be- can make something tamei only by contact with it.207 cause a rope is simply twisted, not spun.200 A person on his own might also use the gezeirah shavah incorrectly in the other direction. He could say that just as אוֹ ֶב ֶגד אוֹ עוֹר. ֶנ ֱא מר ֶ"בּ ֶגד" ְו"עוֹר" ְבּ ֶשֶׁרץ, ְו ֶנ ֱא מר ֶ"בּ ֶגד" ְו"עוֹר" ְבּ ֵמת a sheretz makes something tamei even if it is the size of (במדבר לא, כ), מה ֶבּ ֶגד ְועוֹר ה אמוּר ְבּ ֶשֶׁרץ לֹא ִט ֵימּא ֶא לּא  טווּי ְואִריג, only a lentil,208 so too the flesh of a corpse that size can אף ֶבּ ֶגד ְועוֹר ה אמוּר ְבּ ֵמת לֹא ִט ֵימּא ֶאלּא  טווּי ְואִריג. וּמה ֶבּ ֶגד ְועוֹר make something tamei. This also is not true. Flesh of a ה אמוּר ְבּ ֵמת ִט ֵמּא  כּל מ ֲ ע ֵשׂה ִע ִזּים, אף ֶבּ ֶגד ְועוֹר ה אמוּר ְבּ ֶשֶׁרץ ִט ֵמּא corpse makes something tamei only if it is the size of a  כּל מ ֲ ע ֵשׂה ִע ִזּים (שבת סד.): .(kezayis, olive209 (Yerushalmi Pesachim 6:1 אוֹ ֶב ֶגד אוֹ עוֹר. מ פּץ ְבּ ֵמת ִמנִּ יין? ֶנ ֱא מר ֶ"בּ ֶגד" ְו"עוֹר" ְבּ ֶשֶׁרץ ְו ֶנ ֱאמ ר tamei and require special purification procedures. See below, Chs. 13-14. 198. See previous discussion. 199. See Mishnah, Keilim (27:1). 200. See discussion below, “No Ropes.” 201. Bamidbar 31:20. 202. One of the rules used in the Oral Law to understand the Torah’s intent is gezeirah shavah: Where similar words (or sometimes words with similar meanings) appear in different places, the reference links the pesukim so that they shed light on one another. A gezeirah shavah must be based on a tradition handed down from Si- nai. 203. Bamidbar 31:20. 204. See Bava Kamma for how this is derived. 205. Bamidbar 31:20. See previous discussion. 206. See Mishnah, Keilim 1:4. 207. See ibid. 1:1. 208. See discussion above, pasuk 31, “A Lentil or a Tail.” 209. See Mishnah, Oholos 2:1.

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OBJECT AND LAW

Ropes and strings cannot Sacks made from horses’ and The straps used to tie a harness to become tamei cows’ tails can become tamei an animal can become tamei includes spun and Gezeirah shavah — (אוֹ) must be spun and or — ( שׂק) Sheretz sack woven woven hairs from animals other than goats TUMAH Corpse Gezeirah shavah Gezeirah shavah everything made of goats’ hair even solely for — ( ְו כל מ ֲע ֵשׂה ִע ִזּים) TYPE OF animals

No Ropes Our pasuk mentions how both a wooden utensil and a There are eight types of sheratzim (creeping creatures) sack can become tamei from a sheretz. By mentioning a whose carcasses can transmit tumah (ritually impurity). wooden utensil together with a sack, the pasuk teaches that just as a sack can be carried whether it is filled or אוֹ  שׂק.  "שׂק", ֵאין ִלי ֶא לּא שׂק, ִמנִּ יין ְל רבּוֹת ֶאת ה ִ קּ ְיל ְק ִלי ְו ֶאת ה ֲ ח בק? ,empty, so too, in order to become tamei, a wooden utensil תּ ְ למוּד לוֹמר "אוֹ  שׂק".  יכוֹל ֶשׁ ֲא ִני ְמר ֶ בּה ֶאת ה ֲ חב ִלים ְו ֶאת ה ְ מּ ִשׁיחוֹת, and vessels made of the other materials mentioned in the תּ ְ למוּד לוֹמר  "שׂק", מ ה שּׂ ק  טווּי ְואִריג א ף כּל  טווּי ְואִריג (שבת pasuk, can become tamei only if they can be carried filled סד.): or empty. of Biblical times was made of goats’ hair (שׂק) The sack Utensils made to remain stationary, which are carried spun into a coarse thread, and was sometimes worn by neither filled nor empty, are not subject to tumah. Similarly, in our pasuk is extra (since (אוֹ) shepherds. The word or very large vessels, which can be carried while empty but It is therefore .(אוֹ שׂק rather than ְושׂק it could have said not when filled — since they will break from their weight if understood to be including something else. This word adds they are moved — are not subject to tumah (Shabbos 83b; that the laws of tumah apply also to the straps that tie the Chagigah 26b; Menachos 96b; Bechoros 38a). harness of a horse or donkey to the animal’s chest below It] shall be brought into] — בּמּ ִים  יוּבא ְוט ֵמא  עד ה ֶע ֶרב ְוט ֵהר the neck, which pass beneath its belly to fasten it from underneath. the water, and remain contaminated until evening, However, “sack” tells us that in order to become tamei, and then become cleansed. material must still be made like a “sack,” which is made from spun and woven goats’ hair. Rope and string were and Maaser made of goats’ hair that had not been spun, but merely One is obligated to separate various portions from the twisted together to form a cord. We learn from the word produce that grows in Eretz Yisrael. Among them are sack in our pasuk that they do not become tamei from a terumah, a portion given to a Kohen; maaser, a tithe given sheretz (Shabbos 64a). to a Levi; and maaser sheni, a tithe that is separated from Horses and Cows the produce of years one, two, four, and five of the Shem- ittah cycle. Maaser sheni is kept by the owner but must אוֹ  שׂק. ֵאין ִלי ֶא לּא דּ בר ה בּא ִמן ה ִע ִזּים, ִמנִּ ין ְל רבּוֹת דּ בר ה בּא ִמ ְזּנ ב be eaten in Yerushalayim (or redeemed, with the money הסּוּס ִוּמ ְזּ נב ה פּ רה? תּ ְ למוּד לוֹמר "אוֹ  שׂק" (שבת סד.): used to purchase and consume food and drink in Yeru- ’of Biblical times was made of goats (שׂק) The sack .(shalayim אוֹ ְוט ֵמא.  יכוֹל ל ֹ כּל, תּ ְ למוּד לוֹמר ְ"וט ֵהר", ִאי ְוט ֵהר  יכוֹל ל ֹ כּל, תּ ְ למוּד hair spun into a coarse thread. The word or ( ) in our אוֹ rather than ְושׂק pasuk is extra (since it could have said לוֹמר ְ"וט ֵמא",  הא ֵכּ יצד  כּאן ְלמ ֲ ע ֵשׂר  כּאן ִל ְתרוּמה (יבמות עה.): It is therefore understood to be including something .(שׂק ְוט ֵהר else. The word , and then become cleansed, is a past- It adds that sacks made from the spun and woven tails of tense word transformed to the future tense by the vav at horses or cows (or similar animal hair) can also be made the beginning of the word. Understood in the past tense, tamei by a sheretz (Shabbos 64a). the pasuk is implying that the utensil is already tahor, ritu- The chart above summarizes the conclusion of the pre- ally pure (“it shall have been tahor”) — even before the vious discussions. arrival of nightfall. On the other hand, the pasuk clearly says that even af- Not Stationary ter the utensil has been immersed in a mikveh it remains .until nightfall (ְוט ֵמא) There are eight types of sheratzim (creeping creatures) tamei, ritually impure whose carcasses can transmit tumah (ritual impurity). Both are true. When the utensil has been immersed in .a mikveh, it can no longer convey tumah to maaser sheni אוֹ  שׂק.  כל ְכּ ִלי ֵעץ ֶה עשׂוּי ְלנ חת לֹא ִמטּ ֵ מּא. מאי ט ְ ע מא? ְדּוּמיא ְדּשׂ ק -But it can still convey tumah to terumah until nightfall (Ye ְבּ ִע ינן, מה שּׂק ִמיטּ ְ ל ֵטל מ ֵלא ְוֵר  יקם, אף  כּל ִמיטּ ְ ל ֵטל מ ֵלא ְוֵריקם (שבת .(vamos 75a פג:, חגיגה כו:, מנחות צו:, בכורות לח.):

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שביעי לג ְו ֨כ ְל־כּ ִל ֶ ֔י־חֶרשׂ ֲא ֶשׁ ִר־י ֥ ֹפּל ֵמU הם ֶא ֑ל־תּוֹכוֹ ֣ ֹכּל ֲאשׁ=ר לג ְוכל מאן דּ ֲ חס ף ִדּי ִי ֵפּל ִמ ְנּהוֹן ְלגֵ וּהּ ֹכּל ִדּי ְבגֵ וּהּ ִי ְסתּא ב ְוי ֵתהּ ְבּ ֛תוֹכוֹ ִי ְט; מא ְו ֹא ֥תוֹ ִת ְשׁ ֽבֹּרוּ: לד ִמ כּל־ה ֹ֜ א ֶכל ֲאP שׁר י3א ֵ֗ כל ִתּ ְת ְבּרוּן: לד ִמ כּל ֵמ ְיכלא ִדּי ִמ ְת ֲא ֵכל

רש“י (לג) ֶאל תּוֹכוֹ. ֵאין ְכּ ִלי ֶח ֶרס ִמטּ ֵמּא ֶא ָלּא ֵמ ֲאִוירוֹ (כלים ב, א): ֹכּל ֲא ֶשׁר ִת ְשׁבֹּרוּ. ָל ֵמד ֶשׁ ֵאין לוֹ ָט ֳה ָרה ְבּ ִמ ְקֶוה (תורת כהנים פרשתא ז, יג): (לד) ִמ ָכּל ְבּתוֹכוֹ ִי ְט ָמא. ה ְכּ ִלי ֵחוֹזר ְוּמט ֵמּא מה ֶשּׁ ְבּ ֲאִוירוֹ [נ“א: ֶשׁ ְבּתוֹכוֹ]: ְו ֹאתוֹ ָה ֹא ֶכל ֲא ֶשׁר ֵי ָא ֵכל. ָמוּסב  על ִמ ְק ָרא ָה ֶע ְליוֹן:

non-holy food (chullin) can become a shelishi (Pesachim — ְו כל ְכּ ִלי ֶח ֶרשׂ ֲא ֶשׁר ִי ֹפּל ֵמ ֶהם ֶאל תּוֹכוֹ ֹכּל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְטמא .33 Any earthenware utensil that one of them will fall in- 18b; Sotah 27b; Chullin 33b; Yerushalmi Sotah 5:2). side it, everything inside it shall become contaminated. What’s Inside? There are eight types of sheratzim (creeping creatures) Second to Third whose carcasses can transmit tumah (ritually impurity). If If a sheretz (one of the eight creeping creatures listed a dead sheretz enters into the airspace of an earthenware in our parashah) falls into the airspace of an earthenware vessel, it makes it tamei even if does not touch its walls. vessel, it makes it tamei even if does not touch its walls. As a general rule, when tumah (ritual impurity) is trans- G As a general rule, when tumah (ritual impurity) is trans- mitted from one object to another, the recipient acquires a mitted from one object to another, the recipient acquires lower degree of tumah than that of the transmitter. a lower degree of tumah than that of the transmitter. When a primary source of tumah, such as a dead -lit., fa] ( אב ה ְטוּמאה) When a primary source of tumah, such as a dead sheretz — known as an av hatumah sheretz, a neveilah (an animal carcass), someone who ther of tumah] — comes in contact with a person, utensil, א ב touched a corpse, etc. — known as an av hatumah ( or food, and transmits tumah to it, it makes the recipient , ה ְטוּמאה This weakened state of .( ִראשׁוֹן ְל ְטוּמאה) lit. father of tumah] — comes in contact with a a rishon letumah] ( person, utensil, or food, it makes the recipient a rishon tumah makes items the rishon touches a sheni letumah ִראשׁוֹן ְל ְטוּמאה .( ֵשׁ ִני ְל ְטוּמאה) .letumah ( ) — first degree of derived tumah ֹכּל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְט מא.  יכוֹל ְיהוּ  כּל ה ֵ כּ ִלים ִמטּ ְ מּ ִאין ֵמ ֲאִויר ְכּ ִלי ֶחֶרס, G This weakened state of tumah can no longer transmit תּ ְ למוּד לוֹמר ֹ"כּל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְט מא", ְוּס ִמ ְיך ֵליהּ ִ"מ כּל ה ֹא ֶכל". ֶאוֹכל tumah to people or utensils, but it can transmit tumah ִמטּ ֵ מּא ֵמ ֲאִויר ְכּ ִלי ֶחֶרס, ְו ֵאין כּל ה ֵ כּ ִלים ִמטּ ְ מּ ִאין ֵמ ֲאִויר ְכּ ִלי ֶחֶרס ( ֵשׁ ִני ְל ְטוּמאה) to foods and makes them a sheni letumah (פסחים כ:): .second degree of derived tumah — G There is a disagreement about what this further weak- Our pasuk is talking about a sheretz, which is an av ha- ened state of tumah can make into a shelishi letumah tumah, that fell into the airspace of an earthenware utensil third degree of derived tumah. This — ( ְשׁ ִל ִישׁי ְל ְטוּמאה) This made the utensil a .(ְו כל ְכּ ִלי ֶחֶרשׂ ֲא ֶשׁר ִי ֹפּל ֵמ ֶהם ֶאל תּוֹכוֹ) discussion presents one of the opinions. rishon letumah. If a food item, like a loaf of bread, is in the ְו כל ְכּ ִלי ֶח ֶרשׂ ֲא ֶשׁר ִי ֹפּל ֵמ ֶהם. דּ רשׁ ר ִ בּי ֲע ִק  יבא: ְ"ו כל ְכּ ִלי ֶחֶרשׂ ֲא ֶשׁר . ֹ(כּל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְט מא) utensil, it becomes a sheni letumah ִי ֹפּל ֵמ ֶהם", ֵאינוֹ ֵאוֹמר ט ֵמא ֶא לּא ִ"י ְט מא", ְיט ֵ מּא ֲא ֵחִרים, ִל ֵימּד על ִכּכּר When our pasuk says that “everything” in it will become ֵשׁ ִני ֶשׁ ֶעוֹשׂה ְשׁ ִל ִישׁי ְבּ ִחוּלין (פסחים יח:, סוטה כז:, חולין לג:, ירושלמי סוטה -it seems to be saying that any ,( ֹכּל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְטמא) tamei ה, ב): thing — even a utensil — will become tamei if it is inside Our pasuk is talking about a sheretz, which is an av ha- the earthenware utensil. tumah, that fell into the airspace of an earthenware utensil However, the next pasuk clarifies our pasuk. It says from -This tells us that only food can be .( ִמ כּל ה ֹא ֶכל) This made the utensil a any food .(ְו כל ְכּ ִלי ֶחֶרשׂ ֲא ֶשׁר ִי ֹפּל ֵמ ֶהם ֶאל תּוֹכוֹ) rishon letumah. If a food item, like a loaf of bread, is in the come a sheni letumah in the earthenware utensil. A utensil utensil, it receives tumah from the utensil, and becomes a can never become a sheni letumah (Pesachim 20b). . ֹ(כּל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְט מא) sheni letumah to say Without Touching (ט ֵמא) Now, instead of choosing the word tamei that the food inside the earthenware vessel is contami- An earthenware vessel becomes tamei (ritually impure) adding an when a tumah source like a dead sheretz (one of the eight ,( ִי ְטמא) nated, the pasuk uses the word yitma extra yud to the word. According to one opinion, the Torah creeping creatures listed in our parashah) enters its air- is telling us to understand the word as if it read yetamei space, even if it does not touch its walls. The vessel then which means it will contaminate others. We learn makes any food or drink that enters its airspace tamei as ,( ְיט ֵ מא) from this that this tamei bread, which is a sheni, can con- well. תּוֹכוֹ. ֶנ ֱא מר "תּוֹכוֹ" ְלט ֵ מּא ְו ֶנ ֱא מר "תּוֹכוֹ" ִליטּ ֵ מּא, מה תּוֹכוֹ ה אמוּר -taminate another food through contact, making it a sheli ְלט ֵ מּא אף על ִפּי ֶשׁלֹּא נ גע, אף תּוֹכוֹ ה אמוּר ִליטּ ֵ מּא אף על ִפּי ֶשׁלֹּא shi. Since the pasuk does not specify that it is referring to נג ע (חולין כד:): ,terumah210 or kodashim,211 we learn that even ordinary

210. The portion of produce grown that is given to a Kohen. 211. Sanctified food from the Beis HaMikdash.

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33 Any earthenware utensil that one of them will fall inside it, everything inside it shall become contaminated — and you shall break it — 34 From any food that can be eaten,

Our pasuk teaches that food found in a tamei earthen- In the Fold ware utensil becomes tamei. This is true even if the food An earthenware vessel becomes tamei (ritually impure) was just in the airspace of the utensil and did not come into when a tumah source like a dead sheretz (one of the eight direct contact with it. creeping creatures listed in our parashah) enters its air- We know this because the pasuk says “everything” in space, even if it does not touch its walls. The vessel can then .will become tamei. Suppose the utensil make any food or drink that enters its airspace tamei as well ( ֹכּל ֲא ֶשׁר ְבּתוֹכוֹ) it תּוֹכוֹ. ֶשֶׁרץ ְבּ ְקוּמטוֹ, ְו ִה ְכ ִניסוֹ ל ֲ אִויר ה תּנּוּר, ט ֵמא. ְפּ ִשׁ  יטא! מהוּ ְדּ ֵת  ימא: was filled with mustard seeds. The pasuk is saying that all "תּוֹכוֹ" א מר ר ֲ חמ נא, ְולֹא ְתּוֹך תּוֹכוֹ,  קא מ ְ שׁ מע לן (נדה מב:): of the seeds will become tamei, even though the seeds in it teaches that if ,(תּוֹכוֹ) ”the middle of the pile do not come into contact with the When our pasuk says inside “it teaches that the airspace of an oven became tamei from a sheretz in its airspace, and ( ְבּתוֹכוֹ) utensil. The term in it an earthenware utensil conveys tumah. there is a utensil with food in the oven, the food inside that when de- utensil does not become tamei.214 Similarly, if a sheretz was (תּוֹכוֹ) Now, the pasuk also uses the term in it scribing how the utensil became tamei when the sheretz fell in a utensil that was inside an oven, the oven would not in: Any earthenware utensil that one of them will fall inside become tamei from the sheretz. Since the same word is used, we learn that the If a person has a sheretz in a fold of his body (like under .( ֶאל תּוֹכוֹ) it vessel becomes tamei if a dead sheretz enters its airspace, his armpit) and he brings it into the airspace of an earthen- even without touching it (Chullin 24b). ware oven, the oven is tamei. A fold of the body is not like Four Teachings a utensil, and it is thus not excluded from the term inside it An earthenware vessel becomes tamei (ritually impure) in our pasuk (Niddah 42b). From any food — ִמ כּל ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל .when a tumah source like a dead sheretz (one of the eight 34 creeping creatures listed in our parashah) enters its air- that can be eaten. space, even if it does not touch its walls. The vessel can then make any food or drink that enters its airspace tamei FROM THE SEFER HACHINUCH מצוה קס: ִמ ְצ ות ִע ְנין ֻט ְמ את ֳא כ ִלים .as well Mitzvah 160: The Obligation Regarding the Tumah of Foods תּוֹכוֹ. ְו ִי ְהיוּ כּל ה ֵ כּ ִלים ִמיטּ ְ מּ ִאין ֵמ ֲאִו ירן ִמ קּל  ו ֶחוֹמר, וּמה ְכּ ִלי ֶחֶרס ֶשׁ ֵאין ִמיטּ ֵ מּא ִמ גּבּוֹ ִמיטּ ֵ מּא ֵמ ֲאִוירוֹ,  כּל ה ֵ כּ ִלים ֶשׁ ִמּיטּ ְ מּ ִאין ִמגּ בּן ֵאינוֹ ִדין We are commanded to observe the laws that govern the ֶשׁ ִמּיטּ ְ מּ ִאין ֵמ ֲאִו ירן! א מר ְק רא "תּוֹכוֹ", תּוֹכוֹ ֶשׁל ֶזה ְולֹא תּוֹכוֹ ֶשׁל ֶא חר. tumah (ritual impurity) of foods and liquids. ְוה ֵני תּוֹכוֹ  הא דְּ ר ִשׁ ְינהוּ! אְ רבּ עה תּוֹכוֹ ְכּ ִת ֵיבי, תּוֹכוֹ ְתּוֹך, תּוֹכוֹ ְתּוֹך, ח ד ְל ֵגוּפיהּ, ְו חד ִל ְג ֵז רה שׁ וה, ְו חד תּוֹכוֹ ֶשׁל ֶזה ְולֹא תּוֹכוֹ ֶשׁל א ֵ חר, ְו חד תּוֹכוֹ First or Second ְ -As a general rule, when tumah (ritual impurity) is trans ְולֹא תּוֹך תּוֹכוֹ, ו ֲ א ִפילּוּ ְכּ ִלי ֶשׁ ֶטף (חולין כה.): ְ mitted from one object to another the recipient acquires a תּוֹכוֹ. ְולֹא תּוֹך תּוֹכוֹ ו ֲ א ִפילּוּ ְכּ ִלי ֶשׁ ֶטף מ ִ צּיל (זבחים ג.): .appears twice in our pasuk lower degree of tumah than that of the transmitter (תּוֹכוֹ) The term inside it Each of these G When a primary source of tumah, such as a dead .( ֲא ֶשׁר ִי ֹפּל ֵמ ֶהם ֶאל ”תּוֹכוֹ“, ֹכּל ֲא ֶשׁר ְ”בּתוֹכוֹ") words teaches two things, since the pasuk could have said sheretz, neveilah (an animal carcass), someone who ְ א ב) There- touched a corpse, etc. — known as an av hatumah .(תּוֹכ“וֹ“) instead of inside it (תּוֹך) ”simply “inside lit., father of tumah] — comes in contact with] ( ה ְטוּמאה fore, each word teaches one lesson, while each extra vav teaches an additional lesson. a person, utensil, or food, and transmits tumah to it, it — ( ִראשׁוֹן ְל ְטוּמאה) G Food inside the earthenware utensil becomes tamei makes the recipient a rishon letumah even if it is not touching the utensil.212 first degree of derived tumah. G A sheretz inside an earthenware utensil makes it tamei G This weakened state of tumah can no longer transmit even if it is not touching the utensil.213 tumah to people or utensils, but it can transmit tumah ( ֵשׁ ִני ְל ְטוּמאה) G By specifying “it,” the Torah teaches that only an earth- to foods and makes them a sheni letumah enware utensil becomes tamei through a sheretz sus- — second degree of derived tumah. ִמ כּל ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל. ֲע ִת ידה ִא שּׁה ֶשׁ ִתּטּוֹל ִכּ כּר ֶשׁל ְתּ  רוּמה ְות ֲ חזוֹר pended inside it, but not any other type of utensil, which ְבּב ֵתּי ְכ ֵנ ִסיּוֹת ְוּבב ֵתּי ִמ ְד רשׁוֹת, ֵל ידע ִאם ְט ֵמ אה ִהיא ְו ִאם ְט  הוֹרה ִהיא, .becomes tamei only through contact ְו ֵאין ֵמ ִבין. ִאם ְט  הוֹרה ִהיא ְו ִאם ְט ֵמ אה ִהיא? ְבּ ֶה ְדיא ְכּ ִתיב ֵבּיהּ ִ"מכּל G Only food inside “it” becomes tamei, but not food inside ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל"! ֶא לּא: ֵל ידע ִאם ִראשׁוֹנה ִהיא ְו ִאם ְשׁ ִניּה ִהיא. . . something else that is inside it. Therefore, if there is a ִמ ְסתּ ְ פּ קא ְלהוּ  הא ְדּא מר ֵליהּ רב א דּא בּר א ֲ ה בה ְלר בא, ֶל ְיח ְז ֵייה האי utensil inside an earthenware utensil and there is food in ת  נּוּרא ְכּ מאן ְדּמ ֵלי ְטוּמ אה ְו ֶת ֱיהֵוי פּת ִר  אשׁוֹנה. א מר ֵליהּ, לֹא א ְ מִרינ ן the inner utensil, that food does not contract tumah from ֶל ְיח ְז ֵייהּ האי ת  נּוּרא ְכּ מאן ְדּמ ֵלי ְטוּמ אה , ְדּת ְ ניא  יכוֹל ְיהוּ  כּל ה ֵ כּ ִלים .(the earthenware utensil (Chullin 25a; Zevachim 3a

212. See previous discussion. 213. See previous discussion. 214. See teaching (4) in the previous discussion.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 266 / ספר ויקרא פרשת שמיני יא / לה

ֲא ֶ֨שׁר י ֥ בוֹא ע) ליו מ aִים ִי ְט מא ְו כל־מ ְשׁ ֶקה֙ ֲאP שׁר ִישּׁ ֶ ֔ תה ִדּי י ֲ עלוּן ֲע ִלוֹהי מ יּא ְי ֵהי ְמס אב ְו כל מ ְ שׁ ֵקה ִדּי ִי ְשׁ ֵתּ ֵתי ְבּכל  מאן ְי ֵהי ְמס אב: לה ְו ֹכל ְבּ כ ְל־כּHלי ִי ְטG מא: לה ְ֠ו ֹ֠כל ֲא ֶשׁ ִר־י ֹ֨פּל ִמ ִנּ ְבלJ תם | ע ָ ל ֘יו ִי ְטמ ֒ א ִדּי ִי ֵפּל ִמ ְנּ ִב ְל ְתּהוֹן ֲע ִלוֹהי ְי ֵהי ְמסאב

רש“י ֹכּל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְט ָמא, ִמ ָכּל ָה ֹא ֶכל ֲא ֶשׁר ֵי ָא ֵכל ֲא ֶשׁר ָבאוּ ָע ָליו כ.), ְל ִפי ֶשׁה ֶשּׁ ֶרץ  אב  ה ְטּוּמ ָאה, ְוה ְכּ ִלי ֶשׁ ִנּ ְט ָמא ִמ ֶמּנוּ ְו לד  ה ְטּוּמ ָאה, ְל ִפ ָיכ ְך ֵאינוֹ מ ִים, ְוהוּא ְבּ ְתוֹך ְכּ ִלי ֶח ֶרס ה ָטּ ֵמא, ִי ְט ָמא. ְו ֵכן ָכּל מ ְשׁ ֶקה ֲא ֶשׁר ִי ָשּׁ ֶתה ֵחוֹזר ְוּמט ֵמּא ֵכּ ִלים ֶשׁ ְבּתוֹכוֹ. ְו ָלמ ְדנוּ עוֹד, ֶשׁה ֶשּׁ ֶרץ ֶשׁ ָנּפל ְלאִוּיר  תּנּוּר, ְוהפּת ְבּ ָכל ְכּ ִלי, ְוהוּא ְבּ ְתוֹך ְכּ ִלי ֶח ֶרס ה ָטּ ֵמא, ִי ְט ָמא. ָלמ ְדנוּ ִמ ָכּאן ְדּ ָב ִרים ה ְר ֵבּה: ְבּתוֹכוֹ, ְולֹא ָנגע ה ֶשּׁ ֶרץ בּ פּת, ה תּנּוּר ִראשׁוֹן ְוהפּת ְשִׁנָיּיה, ְולֹא ֹנ  אמר ִרוֹאין ָלמ ְדנוּ ֶשׁ ֵאין ֶאוֹכל ְמוּכ ָשׁר ְוּמ ָתוּקּן ְלק ֵבּל ְטוּמ ָאה  עד ֶשָׁיּבֹאוּ ָע ָליו מִים פּעם ֶאת ה תּנּוּר ְכּ ִאלּוּ ָמ ֵלא ְטוּמ ָאה ְוּת ֵהא ה פּת ְתּ ִח ָלּה, ֶשׁ ִאם א ָתּה ֵאוֹמר ֵכּן לֹא א חת, ִוּמ ֶשּׁ ָבּאוּ ָע ָליו מִים פּ עם א חת ְמק ֵבּל ְטוּמ ָאה ְל ָעוֹלם, ו ֲא ִפילּוּ ָנגוּב. ְוהיִּין ִנ ְתמ ֲעטוּ ָכל ה ֵכּ ִלים ִמ ְל ִהטּ ֵמּא ֵמאִוּיר ְכּ ִלי ֶח ֶרס, ֶשׁ ֲה ֵרי ְטוּמ ָאה עְצ ָמהּ ָנְג ָעה ְוה ֶשּׁ ֶמן ְו ֹכל ה ִנּ ְק ָרא ”מ ְשׁ ֶקה“ מ ְכ ִשׁיר ְז ָר ִעים ְל ְטוּמ ָאה כּמִּים, ֶשׁ ָכּ ְך ֵישׁ ִל ְדרוֹשׁ ָב ֶהן ִמגּ ָבּן (פסחים שם). ְו ָלמ ְדנוּ עוֹד  על ִבּיאת מִים ֶשׁ ֵא ָינהּ מ ְכ ֶשׁ ֶרת ְז ָר ִעים ה ִמּ ְק ָרא, ֲא ֶשׁר ָיבוֹא ָע ָליו מ ִים אוֹ ָכּל מ ְשׁ ֶקה ֲא ֶשׁר ִי ָשּׁ ֶתה ְבּ ָכל ֶא ָלּא ִאם ֵכּן ָנ ְפלוּ ֲע ֵל ֶיהן ִמ ֶשּׁ ִנּ ְת ְלשׁוּ (חולין קיח:), ֶשׁ ִאם א ָתּה ֵאוֹמר ְמק ְבּ ִלין ה ְכ ֵשׁר ְכּ ִלי, ִי ְט ָמא ָה ֶאוֹכל. ְועוֹד ָל ְמדוּ  ר ֵבּוֹתינוּ ִמ ָכּאן ֶשׁ ֵאין ְולד  ה ְטּוּמ ָאה ְמט ֵמּא ִבּ ְמ ָחוּבּר, ֵאין ְל ָך ְ[דּ בר ֶאוֹכל] ֶשׁלֹּא ָבאוּ ָע ָליו מִים,  וּמהוּ ֵאוֹמר ֲ”א ֶשׁר ָיבוֹא ֵכ ִלים, ֶשׁ ָכּ ְך ָשִׁנינוּ: ָיכוֹל ִי ְהיוּ ָכּל ה ֵכּ ִלים ִמיטּ ְמּ ִאין ֵמאִוּיר ְכּ ִלי ֶח ֶרס, תּ ְלמוּד ָע ָליו מִים“. ְו ָלמ ְדנוּ עוֹד, ֶשׁ ֵאין ֶאוֹכל ְמט ֵמּא ֲא ֵח ִרים ֶא ָלּא ִאם ֵכּן ֶישׁ בּוֹ ְכּ ֵב ָיצה,  לוֹמר ֹ”כּל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְט ָמא ִמ ָכּל ָה ֹא ֶכל“, ֶאוֹכל וּמ ְשׁ ֶקה ִמיטּ ֵמּא ֵמאִוּיר ְכּ ִלי ֶשׁ ֶנּ ֱא מר ֲ”א ֶשׁר ֵי ָא ֵכל“ (תורת כהנים פרק ט, א; יומא פ.), ֶאוֹכל ה ֶנּ ֱא ָכל ְבּ בת ֶא ָחת, ֶח ֶרס, ְו ֵאין ָכּל ה ֵכּ ִלים ִמיטּ ְמּ ִאין ֵמאִוּיר ְכּ ִלי ֶח ֶרס (תורת כהנים פרק ט, א; פסחים ְו ִשׁ ֲיערוּ ֲח ָכ ִמים ֵאין ֵבּית ה ְבּ ִל ָיעה מ ֲח ִזיק ֵיוֹתר ִמ ֵבּיצת תּ ְרְנ ֶגוֹלת (יומא שם):

-The phrase, from any food that can be eaten, can be under ִמיטּ ְ מּ ִאין בּ ֲ אִויר ְכּ ִלי ֶחֶרס, תּ ְ למוּד לוֹמר ֹ,,כּל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְט מא ִמכּל stood to mean something edible that comes from a food. This ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל“, אוֹכ ִלין ִמטּ ְ מּ ִאין בּ ֲ אִויר ְכּ ִלי ֶחֶרס ְו ֵאין ֵכּ ִלים ִמטּ ְ מ ִאין .refers to an egg that comes from a hen, which is also a food בּ ֲ אִויר ְכּ ֵלי ֶחֶרס (שבת קלח:): Our pasuk clearly says that any food, such as a loaf of The pasuk was written this way to teach that food tumah terumah (the portion of produce given to a Kohen) bread, applies only to a food at least the size of the egg of a hen. found in an oven contaminated by a sheretz will itself be- According to another opinion, this rule can be derived come tamei.215 But one might not be sure what degree of from understanding our pasuk to be saying, “from any tumah is transmitted to the food. food that can be eaten (at once).” The Sages determined On one hand, we could say that the sheretz is an av ha- that an average person’s throat cannot hold more than the tumah that made the earthenware oven a rishon; the oven volume of an egg at one time (Yoma 80a). in turn made the bread a sheni. On the other hand, maybe Give It to Others we should say that the sheretz fills the oven with its own An earthenware vessel becomes tamei (ritually impure) tumah, and everything in the oven becomes tamei as a when a tumah source like a dead sheretz (one of the eight rishon from the sheretz itself. creeping creatures listed in our parashah) enters its air- in the oven ( ִמ כּל ה ֹא ֶכל) ”Our pasuk says that any “food space, even if it does not touch its walls. The vessel then will become tamei, meaning that only food, not utensils, makes any food or drink that enters its airspace tamei as well. are affected. This makes sense only if the tumah is being ִמכּל ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל. העְרלה ְו ִכ ְל ֵאי ה ֶ כֶּרם ְושׁוֹר ה ִ נּ ְסקל ְו ֶע ְגלה transferred to them by the oven, which is a rishon; if the ֲע  רוּפה ְו ִצ ֵיפּוֹרי ְמ  צוֹרע ֶוּפ ֶטר ֲחמוֹר וּב שׂר ְבּח לב. . . ר ִ בּי ִשׁ ְמעוֹן ֵאוֹמר: tumah is transmitted by the sheretz itself, the utensil would כּוּלּן ֵאין ִמטּ ְ מּ ִאין ְטוּמ את אוֹכ ִלין. . . מאי ט ְ ע מא ְדּר ִ בּי ִשׁ ְמעוֹן, ִדּ ְכ ִתיב become tamei as a rishon. We therefore know that the food ִ"מ כּל ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל", ֶאוֹכל ֶשׁא תּה  יכוֹל ְלה ֲ א ִכילוֹ ל ֲ א ֵחִרים  קרוּי is a sheni letumah (Shabbos 138b). ֶאוֹכל, ֶשׁ ִאי א תּה  יכוֹל ְלה ֲ א ִכילוֹ ל ֲ א ֵחִרים ֵאינוֹ  קרוּי ֶאוֹכל (מנחות קא:, חולין קכט., קכט:, בכורות ט:): Size of an Egg ,that can be eaten ( ִמ כּל ה ֹא ֶכל) An earthenware vessel becomes tamei (ritually impure) Our pasuk says, any food when a tumah source like a dead sheretz (one of the eight that is in the earthenware utensil will become tamei. Why -It is obvi ?( ֲא ֶשׁר ֵיא ֵכל) creeping creatures listed in our parashah) enters its air- does it have to say, that can be eaten space, even if it does not touch its walls. ous that food can be eaten! According to one opinion, by adding that the food “can ִמ כּל ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל. ְטוּמ את אוֹכ ִלין ְכּ ֵב  יצה ְמנ לן? א מר ר ִ בּי א בּהוּ -be eaten,” the pasuk is saying that the food must be some א מר ר ִ בּי ֶא ְלעזר: ְדּא מר ְק רא ִ"מכּל ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל", ֶאוֹכל ה בּא -thing that can be “given (to others) to be eaten.” The pa ֵמ ֲח מת ֶאוֹכל, ְו ֵא ֶיזה ֶזה ֵבּ יצת תְּ ר ְנ ֶגוֹלת. . . ר ִ בּי א בּהוּ ִדּ ֵידיהּ א מר: ִ"מכּל ,suk is teaching that only food that may be given to others ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל", ֶאוֹכל ֶשׁא תּה ְאוֹכלוֹ ְבּ בת א חת, ְו ִשׁ ֲיערוּ ֲחכ ִמים ֵאין even a non-Jew, to eat can become tamei. However, if it ֵבּית ה ְ בּ ִל  יעה מ ֲ ח ִזיק ֵיוֹתר ִמ ֵבּ יצת תְּ ר ְנ ֶגוֹלת (יומא פ.): Our pasuk teaches that food in a tamei earthenware is food that a Jew may neither eat nor give to anyone, utensil becomes tamei. because it is forbidden to benefit from it, such a food is not

215. An earthenware vessel becomes tamei (ritually impure) when a tumah source like a dead sheretz (one of the eight creeping creatures listed in our parashah) enters its airspace, even if it does not touch its walls. The vessel then makes any food or drink that enters its airspace tamei as well.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 267 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 11 / 35

upon which water comes, shall become contaminated; and any bever- age that can be drunk in any vessel shall become contaminated, 35 Any- thing upon which part of their carcass may fall shall be contaminated — considered “food” with regard to food tumah. As a general rule, when tumah (ritual impurity) is trans- Therefore, orlah,216 kilei hakerem,217 an ox condemned mitted from one object to another, the recipient acquires a to death,218 the decapitated calf (eglah arufah),219 birds lower degree of tumah than that of the transmitter. of a metzora,220 a firstborn donkey,221 and meat and milk G When a primary source of tumah, such as a dead sheretz lit., father of] ( אב ה ְטוּמאה) that were cooked together222 are not subject to food tumah — known as an av hatumah (Menachos 101b; Chullin 129a, 129b; Bechoros 9b). tumah] — comes in contact with a person, utensil, or food, and transmits tumah to it, it makes the recipient a ֲא ֶשׁר יבֹא ע ליו מ ִים ִי ְטמא — Upon which water comes, rishon letumah — first degree of derived tumah. shall become contaminated. G This weakened state of tumah can no longer transmit Prepared With Water tumah to people or utensils, but it can transmit tumah ( ֵשׁ ִני ְל ְטוּמאה) to foods and make them a sheni letumah An earthenware vessel becomes tamei (ritually impure) — second degree of derived tumah. when a tumah source like a dead sheretz (one of the eight G There is a disagreement about what this further weak- creeping creatures listed in our parashah) enters its air- ened state of tumah can make into a shelishi letumah ְשׁ ִל ִישׁי ְל ְטוּמאה space, even if it does not touch its walls. The vessel can then make any food or drink that enters its airspace tamei as well. ( ) — third degree of derived tumah. This .discussion presents one of the opinions ֲא ֶשׁר יבֹא ע ליו מ ִים ִי ְט מא. ֶאוֹכל ה בּא בּ מּ ִ ים ְהוּכ שׁר, ֶאוֹכל ֶשׁ ֵאינוֹ בּא ֲא ֶשׁר יבֹא ע ליו מ ִים ִי ְט מא. ר ִ בּי ִשׁ ְמעוֹן ֶבּן ל ִקישׁ בּ ֵעי: ְצִריד ֶשׁל ְמנחוֹת בּ מּ ִ ים לֹא ְהוּכשׁ ר (חולין לו.): מהוּ ֶשֵׁיּע ֶשׂה ִמ ְנ יין, ֵה ִתיב ר ִ בּי ְלעזר: ְוה ְכ ִתיב ִ"מ כּל ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל ֲא ֶשׁר יבֹא ע ליו מ ִ ים ִי ְט מא", ֶאת ֶשׁ ְטּוּמ אתוֹ על ְי ֵדי מ ִ ים ֶעוֹשׂה ִמ ְינ יין, ֶאת -Our pasuk says that water moistened the food that be ֶשׁ ֵאין ְטוּמ אתוֹ על ְי ֵדי מ ִ ים ֵאינוֹ ֶעוֹשׂה ִמ ְינ יין (ירושלמי חגיגה ג, ב): .came tamei in the earthenware vessel We learn from this that in order for a food to become tamei (ritually impure) it must first receive hechsheir (liter- An earthenware vessel becomes tamei when a tumah ally, preparation). This means that the food must have been source like a dead sheretz (one of the eight creeping crea- made wet by water or another halachic “liquid” — dew, tures listed in our parashah) enters its airspace, even if it wine, olive oil, blood, milk, and bee honey (Chullin 36a). does not touch its walls. The utensil is a rishon. Our pasuk says that any food that had hechsheir from Limits of Esteem water that is inside a tamei earthenware utensil will become A minchah (meal offering) is generally mixed with olive tamei (as a sheni). The word for becoming tamei is yitma According to one opinion, the Torah wishes us to .( ִי ְטמא) oil, which is one of the seven liquids that make a food 223 as if it were vowelized yetamei יטמא susceptible to tumah (ritual impurity). Sometimes a understand the word meaning that it can make something else tamei as ,( ְיט ֵ מא) minchah is not thoroughly mixed, leaving lumps of flour untouched by oil. Such lumps cannot become tamei under a shelishi. the general rule of food tumah, because they have not had Since the pasuk limits this ability to food that had hech- hechsheir (preparation), being moistened by one of the sheir from water, we learn that only food that became ta- seven halachic liquids. They can, however, become tamei mei under the rules of food tumah can transmit tumah to through the principle of the esteem for holy things (chibas another item. But if the food was tamei because of the rule hakodesh). This principle states that any kodesh (sancti- of chibas hakodesh, only it is tamei. It cannot make other fied) item, even one that is not a food — like wood or levo- items tamei (Yerushalmi Chagigah 3:2).225 nah (frankincense) — can become tamei simply because it And any beverage that — ְו כל מ ְשׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה ְבּ כל ְכּ ִלי ִי ְטמא is kodesh.224 This rule also extends to food items of kodesh that have not come in contact with water, like the dry flour can be drunk in any vessel shall become contaminated. lumps of a minchah. Though they could not become tamei under the general rules of food tumah, they do become The Beginning and the End tamei under the chibas hakodesh rule. An earthenware vessel becomes tamei (ritually impure)

216. The produce of a tree during its first three years is forbidden for benefit. See below, 19:23. 217. The forbidden produce of grapevines ֵרוֹב ע] planted together with grains or vegetables. See Devarim 22:9. 218. An ox that kills a person, or that is involved in a sin with a person is put to death by the courts through stoning. See Shemos 21:28 and below, 20:15-16. 219. If the body of a murder victim is found ,[ְו ִנְרבּע outside a town in Eretz Yisrael and it is not known who killed him, the Torah requires the elders of the town nearest the body to take a calf to a barren valley and decapitate it according to a prescribed procedure (see Devarim 21:1-9). This calf is forbidden for benefit. 220. To begin his purification procedure, a metzora must bring two birds, one of which is slaughtered over a cup of spring water. See below, 14:4-7. It is forbidden for benefit. 221. A firstborn male donkey must either be redeemed with a lamb or it must be decapitated. See Shemos 13:13. As long as it has not been redeemed, it is forbidden for benefit. 222. Milk and meat that are cooked together are forbidden for benefit. 223. See previous discussion. 224. See Chullin 36b. See discussion above, 7:19, “Holy Esteem.” 225. See Schottenstein

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תּ ֧נּוּר ְו ִכיר ִ]ים ֻי;תּץ ְט ֵמK אים M הם ְוּט ֵמH אים י Bְה ֥יוּ לI כם: תּנּוּר ְו ִכיר ִ ים ִיתְּרעוּן ְמס ֲ א ִבין ִאנּוּן ְוּמס ֲ א ִבין ְיהוֹן ְלכוֹן:

רש“י (לה) תּנּוּר ְו ִכ יר ִים. ֵכּ ִלים ה ִמּטּ ְל ְט ִלין ֵהם, ְו ֵהם ֶשׁל ֶח ֶרס, ְוֵישׁ ָל ֶהן ְתּוֹך, ְו ֵשׁוֹפת ִבּ ְט ִב ָילה: ְוּט ֵמ ִאים ִי ְהיוּ ָל ֶכם. ֶשׁלֹּא ֹת  אמר ְמ ֶצוּוּה ֲאִני ְל ְנוֹתָצם, תּ ְלמוּד לוֹמר ֶאת ה ְקּ ֵד ָרה  על ֶנ ֶקב ֶה ָח ָלל, ְוּשֵׁנ ֶיהם ִפּ ֶיהם ְלמ ְע ָלה: ֻי ָתּץ. ֶשׁ ֵאין ִל ְכ ִלי ֶח ֶרס ָט ֳה ָרה ְ”וּט ֵמ ִאים ִי ְהיוּ ָל ֶכם“, ִאם ָרָצה ְלקְיּ ָימן ְבּ ְטוּמ ָא ָתן ר שּׁאי (תורת כהנים פרק י, י): when a tumah source like a dead sheretz (one of the eight or liquid that is in the earthenware vessel is tamei, but it creeping creatures listed in our parashah) enters its air- cannot contaminate other things. The pasuk is teaching space, even if it does not touch its walls. The vessel can that a food cannot make another solid food tamei, and a liq- then make any food or drink that enters its airspace tamei uid cannot make another liquid tamei (Pesachim 18a-18b). as well. It’s in the Torah In the previous pasuk, instead of choosing the word An earthenware vessel becomes tamei (ritually impure) to say that the food inside the earthenware (ט ֵמא) tamei when a tumah source like a dead sheretz (one of the eight vessel becomes tamei (ritually impure), the pasuk uses the creeping creatures listed in our parashah) enters its air- -adding an extra yud to the word. Ac ,( ִי ְטמא) word yitma space, even if it does not touch its walls. The vessel can cording to one opinion, the Torah wishes us to understand then make any food or drink that enters its airspace tamei which means ,( ְיט ֵ מא) as if it were vowelized yetamei יטמא as well. it will contaminate others, teaching that this tamei food can ְו כל מ ְשׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה ְבּ כל ְכּ ִלי ִי ְט מא. ְו ה ְאוֹכ ִלין ֶשׁ ִנּ ְט ְמאוּ ְבּמ ְ שׁ ִקין. 226 ְבּמ ְ שׁ ִקין ְדּ מאי? ִא ֵיל  ימא ְבּמ ְ שׁ ִקין ה בּ ִ אין ֵמ ֲח מת ֶשֶׁרץ, ְדּאוֹר ְ י  יתא ִנ ְינהוּ, .contaminate another food it touches This discussion explains how the two words yitma in our ִדּ ְכ ִתיב ְ"ו כל מ ְ שׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה" (שבת יד:): pasuk might be understood. Our pasuk says that any beverage that can be drunk ְו כל מ ְשׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה ְבּ כל ְכּ ִלי ִי ְט מא. ְוה כא ֵה ִיכי דִּרישׁ, ְ"ו כל מ ְ שׁ ֶקה becomes tamei in an earthenware vessel that had become ֲא ֶשׁר ִישּׁ ֶתה ְבּכל ְכּ ִלי ִי ְט מא", ִ"י ְט מא", ְלט ֵ מּא ְטוּמ את אוֹכ ִלין. א תּה .tamei from a dead sheretz ֵאוֹמר ְלט ֵ מּא ְטוּמ את אוֹכ ִלין, אוֹ ֵאינוֹ ֶאלּא ְלט ֵ מּא ְטוּמ את מ ְ שׁ ִקין?. . . ט ֵמא Since instead of choosing the word tamei ( ) to say ר ִב ינא א מר: ִמ ֵגּוּפיהּ ִדּ ְק רא נ ִ מּי לֹא מ ִצית א ְמר ְ תּ ִ"י ְט מא" ְלט ֵ מּא ְטוּמא ת that the beverage inside the earthenware vessel becomes מ ְ שׁ ִקין, ְדּ ִאי ס ְל קא ד ְ עתּ ְך ִ"י ְט מא" ְדּ ֵס  יפא ְלט ֵ מּא ְטוּמ את מ ְ שׁ ִקין, ִ"י ְט מא" ִי ְטמא tamei, the pasuk uses the word yitma ( ), adding an ְדֵּר  ישׁא נ ִ מּי ְלט ֵ מּא ְטוּמ את מ ְ שׁ ִקין, ִניעְר ִב ְינהוּ ְו ִנ ְיכ ְתּ ִב ְינהוּ, ִמ כּל ה ֹא ֶכל extra yud to the word, the Torah is indicating that we ֲא ֶשׁר ֵיא ֵכל ְוכל מ ְ שׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה ְבּכל ְכּ ִלי ִי ְט מא ֲא ֶשׁר יבוֹא ע ליו should understand the word as is if were vowelized yetamei מ ִ ים ְוכל מ ְ שׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה ְבּכל ְכּ ִלי ִי ְט מא. ְתֵּרי ִ"י ְט מא" ל מּה ִלי? ְיט ֵ מא .meaning it will contaminate others ,( ) ֶא לּא: ִי ְט מא ְדֵּר  ישׁא ְלט ֵ מּא ְטוּמ את מ ְ שׁ ִקין, ִי ְט מא ְדּ ֵס  יפא ְלט ֵ מּא ְטוּמא ת ,We learn from this that, even according to Torah law אוֹכ ִלין. . . ִ"י ְט מא" ְדֵּר  ישׁא ֵה ִיכי דִּרישׁ, ִ"מכּל ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל ֲא ֶשׁר a tamei liquid can, in turn, make a food tamei (Shabbos יבוֹא ע ליו מ ִ ים ִי ְט מא", ִ"י ְט מא" ְלט ֵ מּא ֶאת ה מּ ְ שׁ ִקין. . . ִ"י ְט מא" ְדּ ֵאין 14b).227 ֶעוֹשׂה כּ ֵיּוֹצא בּהּ (פסחים יח.־יח:): Our complete pasuk reads, from any food that can be A Good Hechsheir eaten, upon which water comes, “yitma”; and any bever- An earthenware vessel becomes tamei (ritually impure) age that can be drunk, in any vessel, “yitma.” when a tumah source like a dead sheretz (one of the eight The beginning of the pasuk already taught that a solid creeping creatures listed in our parashah) enters its air- food that became tamei in an earthenware utensil can make space, even if it does not touch its walls. The vessel can a liquid tamei. If the word yitma at the end of our pasuk is then make any food or drink that enters its airspace tamei read as yetamei, and would be teaching that a liquid made as well. tamei by an earthenware utensil can make another liquid In order for a food to become tamei, it must first receive tamei, the pasuk should have said more simply, “any food hechsheir (literally, preparation). This means that the food that can be eaten upon which water comes, or any liquid must have been made wet by one of the following liquids: that can be drunk, in any vessel, shall make a liquid tamei.” water, dew, wine, olive oil, blood, milk, and bee honey. ִמ כּל ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל.  תּא ְשׁ מע ְ"ו כל מ ְ שׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה ְבּ כל ְכּ ִלי Since the pasuk uses the term yitma, which can be read ִי ְט מא", מאי ִ"י ְט מא" ִה ְכ ִשׁיר, ִה ְכ ִשׁיר ֵמֵר  ישׁא ִדּ ְק רא שׁ ְמע ְ תּ ֵליהּ ִ"מכּל as yetamei, both at the beginning and at the end of the ה ֹא ֶכל ֲא ֶשׁר ֵיא ֵכל וגו' ", ח ד ִבּ ְת ִלוּשׁין ְוח ד ִבּ ְמחוּבִּרין, ְוּצִר ֵיכי ְדּ ִאי pasuk, we learn that the beginning of the pasuk is talking א ְ שׁ ְמ ִעינ ן ִבּ ְת ִלוּשׁין ִמשּׁוּם ְדּא ְ ח ְשׁ ִב ְינהוּ ֲא בל, ְמחוּבִּרין ֵא ימא לֹא, ְו ִאי about a food making a liquid tamei, and the end of the תּ נא ְמחוּבִּרין ִמשּׁוּם ְדּק ְ י ֵימי ְבּ ְדוּכתּ ְ ייהוּ ֲח ִשׁ ֵיבי ֲא בל ְתּ ִלוּשׁין ֵא  ימא לֹא .pasuk is talking about a liquid making a solid food tamei ְצִר ֵיכי (פסחים טז.): According to another opinion, although the word yitma is, on one level, understood as if it were read yetamei, the When our pasuk says that any beverage that can be actual reading in both parts of the pasuk is yitma. Since drunk in any vessel shall become tamei, its simple meaning yitma means shall “be” tamei, it implies that only the food is that a liquid that can be drunk in any vessel will become

Edition, 21b note 7. 226. See the introduction to the previous discussion. 227. See Schottenstein Edition, note 10.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 269 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 11 / 35

an oven or a stove shall be demolished — they are con- taminated and they shall remain contaminated to you — tamei if it is in a tamei earthenware utensil. should be understood the same way as the similar words However, one opinion understands this as a continuation in the beginning of the pasuk. The pasuk talks about a Those words teach that .( ֲא ֶשׁר ֵיא ֵכל) of the previous pasuk, which states that any food that is food that can be eaten in the earthenware utensil becomes tamei. Reading them a spoiled food is excluded from the laws of food tumah.230 together, the two pesukim are saying, “Anything in it will In the same way, the second part of the pasuk teaches that become tamei — prepared for tumah — whether it is any a spoiled liquid is excluded from the laws of food tumah food upon which water came or upon which came any (Yerushalmi Terumos 11:2).231 beverage that can be drunk in any vessel.” Read this way, Water for Animals the pasuk is not talking about a liquid becoming tamei. In order for a food to become tamei (ritually impure), Rather, it is describing two ways that a food can receive it must first receive hechsheir (literally, preparation). This hechsheir: (1) water came upon it, or (2) a beverage that means that the food must have been made wet by one can be drunk in a vessel came upon it. of the following liquids: water, dew, wine, olive oil, blood, But why must the pasuk say the rule of hechsheir two milk, and bee honey. It is also necessary that the owner be times? pleased about this liquid contacting produce. This is true The answer is that the pasuk is referring to two types of even if he is only pleased that the liquid came into contact water. First it mentions liquids that are connected to the with other produce, and was unaware or displeased that ground, like spring water and rainwater that have - this particular food became moistened. ered in a cistern or puddle, teaching that food receives The issue in this discussion is whether the owner’s sat- hechsheir if it falls into a well, cistern, or puddle. The sec- isfaction that the water fell on an animal counts to enable ond part of the pasuk, which talks about liquids that are the water to be machshir produce. ְו כל מ ְשׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה ְבּ כל ְכּ ִלי ִי ְט מא. ר ִ בּי  יוֹנה בּ ֵעי: אף ְל ִע ְנ יין ֶה ְכ ֵשׁר drunk in “any vessel,” teaches that food receives hechsheir ְזר ִעים ֵכּן. ֵה ְיך ֲע ִב ידא? ִח ֵישּׁב ֲע ֵל ֶיהן ֶשֵׁיְּרדוּ על ה ְ בּ ֵה מה ִוּמן ה ְ בּ ֵה מה ע ל if water or another liquid is poured upon it from a vessel  האוֹכ ִלין. . . אוֹ שׁ ְ נ ייא ִהיא, ִדּ ְכ ִתיב ְ"וכל מ ְ שׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה ְבּכל ְכּ ִלי .(Pesachim 16a) ִי ְט מא". ֵמע תּה ֲא ִפילּוּ ִח ֵישּׁב ֶשֵׁיְּרדוּ ְלבוֹרוֹת ְל ִשׁ ִיחין ְוּמ ערוֹת? שׁ ְ נ ייא ִהיא Fruit Juice ה כא ִדּ ְכ ִתיב ְ"כּ ִלי" (ירושלמי עירובין א, ז, ירושלמי גיטין ב, ג): ,(In order for a food to become tamei (ritually impure it must first receive hechsheir (literally, preparation). This Our pasuk teaches that hechsheir comes about from means that the food must have been made wet by one “any” beverage that can be drunk. There is a question if includes water that fell on an animal (ְוכל) ”of the following liquids: water, dew, wine, olive oil, blood, this term “any milk, and bee honey. with the owner’s satisfaction. Is this water considered “sat- ?isfactory” enough to prepare food for tumah ְוכל מ ְשׁ ֶקה ֲא ֶשׁר ִישּׁ ֶתה ְבּכל ְכּ ִלי ִי ְט מא. ט ְ עמא ְדּר ִ בּי ִל ֶיע ֶזר ְ"וכל Although we are uncertain if satisfaction that the water מ ְ שׁ ֶקה", מה טּ ְ ע מא ְדּר בּ נן ֲ"א ֶשׁר ִישּׁ ֶתה". . . " ֲא ֶשׁר ֵיא ֵכל", ְפּ רט ְל ֶאוֹכל fell on an animal counts as hechsheir, we have no question  ס רוּח. . . ֲ"א ֶשׁר ִישּׁ ֶתה" ְפּ רט ְלמ ְ שׁ ֶקה  ס רוּח (ירושלמי תרומות יא, ב): When our pasuk says, any beverage that can be drunk that wanting rainwater to fall into pits, ditches, and caves does not count. Since the pasuk says that the liquid is “in ְבּ כל ְכּ ִלי in any vessel shall become tamei, its simple meaning is that a liquid that can be drunk in any vessel will become any vessel” ( ), it teaches that only his pleasure at 228 the water falling into something detached from the ground tamei if it is in a tamei earthenware utensil. However, it 232 also teaches the law of hechsheir, the “preparation” a food makes the water qualified to be machshir produce must have in order to become subject to tumah.229 (Yerushalmi Eruvin 1:7, Yerushalmi Gittin 2:3). An oven —  תּנוּר ְו ִכיר ִים ֻי תּץ ְט ֵמ ִאים ֵהם ְוּט ֵמ ִאים ִי ְהיוּ ל ֶכם .According to one opinion, since our pasuk talks about 35 ְוכל “any” ( ) beverage, any fruit juice can serve to be mach- or a stove shall be demolished — they are contami- shir a food. nated and they shall remain contaminated to you. Another opinion holds that the words that can be drunk imply that the pasuk is talking only about a He Didn’t Read This Pasuk ( ֲא ֶשׁר ִישּׁ ֶתה) liquid that it is common to drink. Since most fruit is not in- An earthenware vessel becomes tamei (ritually impure) tended for pressing, fruit juice is not included in the teach- when a tumah source like a dead sheretz (one of the eight ings of our pasuk. creeping creatures listed in our parashah) enters its air- The first opinion holds that the words that can be drunk space, even if it does not touch its walls.

228. An earthenware vessel becomes tamei (ritually impure) when a tumah source like a dead sheretz (one of the eight creeping creatures listed in our parashah) enters its airspace, even if it does not touch its walls. The vessel can then make any food or drink that enters its airspace tamei as well. 229. See previous discussion. 230. See discussion above, “Give It to Others,” for a similar teaching from this word. 231. See Schottenstein Edition, 100b note 6. 232. See discussion above, “A Good Hechsheir.”

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 270 / ספר ויקרא פרשת שמיני יא / לו ְ לו אYך מ ְע‹ ין ֛וּבוֹר ִמ ְקֵוה־מ aִים י BְהP יה ט ֑ הוֹר ְו ֹנג5ע ְבּ ִנ ְבל; תם ִי ְטG מא: לו ְבּ רם מ ְ עין ְוגוֹב ֵבּית ְכּ ִנישׁוּת מ יּא ְי ֵהי ְד ֵכי ְוּד ִי ְק רב ִבּ ְנ ִב ְל ְתּהוֹן ְי ֵהי ְמס אב:

רש“י (לו) א ְך מ ְע ָין וּבוֹר ִמ ְקֵוה מ ִים. ה ְמ ָחוּבּ ִרים לקּ ְרקע, ֵאין ְמק ְבּ ִלין ֹת  אמר  קל ָו ֶחוֹמר: ִאם ְמט ֵהר ֶאת ְט ֵמ ִאים ִמ ְטּוּמ ָא ָתם  קל ָו ֶחוֹמר ֶשׁיִּציל ֶאת ְטוּמ ָאה. ְועוֹד ֵישׁ ְל ָך ִל ְלמוֹד, ִי ְה ֶיה ָטהוֹר.  ה ֵטּוֹבל ָבּ ֶהם ִמ ְטוּמ ָאתוֹ: ְו ֵנוֹג ע ה ָטּהוֹר ִמ ִלּיטּ ֵמּא, ְל ָכ ְך ֶנ ֱא מר ְ”ו ֵנוֹגע ְבִּנ ְב ָל ָתם ִי ְט ָמא“ (תורת כהנים פרשתא ְבּ ִנ ְב ָל ָתם ִי ְט ָמא. ֲא ִפילּוּ הוּא ְבּ ְתוֹך מ ְעָין וּבוֹר ְו ֵנוֹגע ְבִּנ ְב ָל ָתם ִי ְט ָמא. ֶשׁלֹּא ט, ה):

 תּנּוּר ְו ִכיר ִים. מ ֲ ע ֶשׂה ְבּא דם ֶא חד ִמ ֵבּית ר מה ֶשׁה יה ֵנוֹהג ְבּע ְ צמוֹ ִמדּ ת OVEN AND STOVE ֲח ִסידוּת. שׁ לח ֵא ליו תּ ְ ל ִמיד ֶא חד ר בּן יוֹח נן ֶבּן ז כּאי ְל ְבוֹדקוֹ, הל ְ ך ְוּמ צאוֹ ִכּ ַיר ִיים / STOVE ַתּנּוּר / OVEN ֶשׁנּ טל ֶשׁ ֶמן ְוּנ תנוֹ על גּ ֵ בּי ִכּיר ִ ים ְוּנ טלוֹ ֵמ על ה ִ כּיר ִ ים ְוּנ תנוֹ ְל ְתוֹך ִמ ְק ֶפּה Place for one pot Place for two pots to sit ֶשׁל ְגִּר ִיסין. א מר לוֹ:  מה א תּה ֶעוֹשׂה. א מר לוֹ: ֹכּ ֵהן  גּדוֹל ֲא ִני ְוּתרוּמה ְבּט ֳה רה ֲא ִני ֵאוֹכל. א מר לוֹ: ִכּיר ִ ים ֶזה ט ֵמא אוֹ  טהוֹר. א מר לוֹ: ְו ִכי ֵישׁ  לנוּ בּ  תּוֹרה על ִכּיר ִ ים ֶשׁטּ ֵמא, ו ֲ הלֹא לֹא א ְמ רה  תּוֹרה ֶא לּא על תּנּוּר ֶשׁטּ ֵמא, ֶשׁ ֶנּ ֱאמ ר (לעיל פסוק לד) ְ”ו כל ֲא ֶשׁר ְבּתוֹכוֹ ִי ְט מא". א מר לוֹ: ְכּ ֵשׁם ֶשׁא ְמרה  תּוֹרה על תּנּוּר ֶשׁטּ ֵמא, כּ ְך א ְמ רה  תּוֹרה על ִכּיר ִ ים ֶשׁטּ ֵמא, ֶשׁ ֶנּ ֱא מר "תּנּוּר ְו ִכיר ִ ים ֻי תּץ ְט ֵמ ִאים ֵהם". א מר לוֹ: ִאם ֵכּן ה ִי ית ֵנוֹהג לֹא אכ ְ לתּ ְתּרוּמה ְט  הוֹרה ִמיּ ֶמ יך (אבות דרבי נתן יב, יג): There was once a Kohen who would cook terumah (the portion of produce given to a Kohen) on a tamei (ritually impure) tanur, oven. He thought that when the previous Narrow at top and As wide at the top pasuk said that anything in the place where the sheretz fell wide at the bottom, as it is on the bottom, with sloped walls with straight walls is tamei, it was talking only about a kirayim, stove, not an oven. © Copyright 2020, MPL. A disciple of Rabban Yochanan ben Zakkai told him that removed only by breaking them. There is a disagreement he was mistaken. Our pasuk says clearly that both an oven about how an oven can become tamei in the first place. and a stove must be demolished when they become tamei. According to one opinion, an oven can become tamei Because of his mistake, the Kohen had not eaten tahor only if it is attached to the ground to some extent.233 In (ritually pure) terumah his entire life (Avos DeRabbi Nassan this way, it is considered a usable utensil that can become 12:13). tamei. He supports his view from our pasuk. The word -is used only for structures that are at ( ֻיתּץ) ”demolished“ Demolition is the correct term (שבר) ”tached to the ground. “Breaking The ancient earthenware oven was shaped like a bot- for describing the destruction of ordinary, portable vessels. tomless pot that was ordinarily placed on the ground. To The pasuk therefore implies that an oven can become ta- help it hold its heat, clay would be applied to the entire mei only if it is attached to the ground to some extent. outer surface of the oven, from top to bottom, to thicken A second opinion argues that the pasuk did not have to its walls and to form an airtight seal where the oven met say the phrase, and they shall remain contaminated to you -since it already said they are contami ,( ְט ֵמ ִאים ִי ְהיוּ ל ֶכם) the ground. A fire would be lit on the ground inside the This additional phrase includes even an .( ְט ֵמ ִאים ֵהם) oven; and a pot would be hung above it for cooking, or nated dough would be spread on the inside wall of the oven for oven that is not at all attached to the ground, as long as it baking. had been fired up even once. This discussion deals with ovens that were not properly According to this second opinion, the term “demolished” attached to the ground. is needed to teach that even an oven that is attached to the ground can become tamei. We might have thought that ֻי תּץ. ר ִ בּי ְי  הוּדה ס בר: ְמ חוּסּר ְנ ִת  יצה ט ֵמא, ֶשׁ ֵאין ְמ חוּסּר ְנ ִת  יצה  טהוֹר. ְור בּנן ס ְבֵרי: ְ”ט ֵמ ִאים ִי ְהיוּ ל ֶכם“ ִמ כּל  מקוֹם. ְור בּנן נ ִ מּי ה ְכ ִתיב ֻ”י תּץ“? since it is attached to the ground it is like a house, which ְ ְ 234 ההוּא ְל ִאידך ִגּ  יסא, ְדּס ְל קא דּ ְ עתּך ֲא ִמ ינא ֵכּ יון ְדח ְ בֵּריהּ ְבּאְ ר עא ְכּגוּפא is not subject to regular tumah. The expression “shall ְ be demolished” teaches that even an oven that requires ְדּאְ רעא דּ ֵמי, קא מ ְ שׁ מע  לן. ְו ִאידך נ ִ מּי ה ְכ ִתיב ְ”ט ֵמ ִאים ִי ְהיוּ ל ֶכם“? — demolition — one that is fully attached to the ground ה ִ היא ִכּ ְדר ב ְיהוּדה אמ ר ְשׁ ֵמוּאל, ְדּאמ ר ר ב ְיהוּדה אמ ר ְשׁ ֵמוּאל: .can become tamei מ ֲ ח ֶלוֹקת ְבּ ֶה ֵיסּק ִראשׁוֹן, ֲאבל ְבּ ֶה ֵיסּק ֵשׁ ִני ֲא ִפילּוּ  תּלוּי ְבּצ וּאר גּמל The first opinion understands the extra phrase, they (שבת קכה.): Our pasuk teaches that ovens (and other earthenware shall remain contaminated to you, to be teaching that once vessels) cannot be purified of their tumah (ritual impu- an oven becomes a utensil by being heated up while it is rity) through immersion in a mikveh. The tumah can be attached to the ground, it remains a utensil even if it is later

233. For example, it is wedged into the mouth of a pit or cistern and is heated by a fire on the floor of the pit. 234. A house can become tamei only by tzaraas, a specific set of discolorations that can affect houses in Eretz Yisrael; see below, 14:33ff.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 271 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 11 / 36

36 only a spring or a pit, a gathering of water, shall remain pure — but one who touches their carcass shall become contaminated. detached from the ground, and it can become tamei. The adumah is different. The pasuk about the parah adumah only way for an oven that had become a utensil to lose this says,239 And sprinkle [the chatas water] upon the tent, in ,(כּל) status is by being demolished (Shabbos 125a). and upon all the vessels. The inclusive word all the phrase, upon “all” the vessels, teaches that the chatas Bugs in the Fruit water must be sprinkled separately on the utensil itself and ְט ֵמ ִאים ֵהם. תּ ֵני ה ִ זּ ִיזּין וּב ְ ז ִבּוּזין ְו ִה ְג ִזין,  יכוֹל ִבּ ְז מן ֶשׁ ֵהן בּ ֶ פּ ִירי, תּ ְ למוּד on anything attached to it (Yerushalmi Pesachim 3:2).240 לוֹמר ְ"ט ֵמ ִאים ֵהם"; ִבּ ְז מן ֶשׁ ֵהן ִבּ ְפ ֵני ע ְ צ מן, ְולֹא ִבּ ְז מן ֶשׁ ֵהן בּ ֶ פּ ִירי.  יכוֹל ְ Only a spring or a — אך מ ְע ין וּבוֹר ִמ ְקֵוה מ ִים ִי ְה ֶיה  טהוֹר .36 ֲא ִפילּוּ י ְצאוּ ְוח ְזרוּ, תּ ְ למוּד לוֹמ ר (פסוק מא) ֶ”שׁ ֶקץ הוּא", ו ֲ א ִפילּוּ י ְצאוּ .pit, a gathering of water, shall remain pure ְוח ְזרוּ (ירושלמי תרומות ח, א): ְט ֵמ ִאים) The simple meaning of the phrase they are tamei Pure for All (is that a stove and oven are tamei (ritually impure ( ֵהם א ְך מ ְעין וּבוֹר ִמ ְקֵוה מ ִים ִי ְה ֶיה  טהוֹר.  תּא ְשׁ מע "א ְ ך מ ְ עין וּבוֹר ִמ ְקֵוה when a dead sheretz (creeping creature) falls into their מ ִ ים ִי ְה ֶיה  טהוֹר", מאי ִ"י ְה ֶיה  טהוֹר" ִמ ְטּוּמ אתוֹ (פסחים טז.): airspace. ְ אך מ ְעין וּבוֹר ִמ ְקֵוה מ ִים ִי ְה ֶיה  טהוֹר. ִה ְלכוֹת שׁ בּת ֲח ִגיגוֹת ְוה ְ מּ ִעילוֹת, But this phrase can also be understood to be talking ֲהֵרי ֵהם כּ ֲ הרִרים ה ְ תּ ִלוּיין ְבּשׂ ֲ ערה. . . ר ִ בּי  יוֹנה ֲא מר ר ִ בּי ח מא בּר ְעוּקבה ,about the sheratzim that fell into the oven. In this context ְ מ ְ ק ֵשׁי: ו ֲ הלֹא ֵאין  כּתוּב ֶא לּא "א ך מ ְ ע ין וּבוֹר ִמ ְקֵוה מ ִ ים ִי ְה ֶיה  טהוֹר", ְוא ְ תּ -the word tamei means “forbidden to eat,”235 rather than rit ל ֵמד ִמ ֶמּנּוּ כּ מּה ֲה לכוֹת (ירושלמי חגיגה א, ח): are forbidden, the pasuk ( ֵהם) ”ually tamei. By saying “they teaches that the sheratzim are forbidden to be eaten only According to its plain meaning, our pasuk is teaching when they are on their own. But various types of gnats that that bodies of water that are contained in the ground can- develop and remain inside fruits are not forbidden because not become tamei (ritually impure). should also ( ִי ְה ֶיה  טהוֹר) they are attached to the fruit. But the words shall remain pure However, if these gnats left the fruit and then went back be understood as teaching that when something tamei is in, they are forbidden. We know this because another pasuk immersed in such a body of water, it becomes tahor (ritu- says,236 Every creeping thing that creeps upon the ground, ally pure) from its tumah in this mikveh (Pesachim 16a). teaches that Our pasuk is the source of many laws about how people (הוּא) ”it is” an abomination. The term “it is“ once it became forbidden by leaving the fruit, it remains or objects can become tahor. It would seem to be in the forbidden even if it returned to the fruit (Yerushalmi Teru- category of laws that have little mention in the Torah, yet mos 8:1).237 have many laws and details built upon them (Yerushalmi Chagigah 1:8). Oven Handles Types of Leaves ְט ֵמ ִאים ֵהם ל ֶכם. ל ֹ כּל ֶשׁ ְבּצְר ֵכ ֶיכם, ְל רבּוֹת ֶאת ה יּדוֹת (חולין קיח.): Our pasuk says that an oven becomes tamei (ritually The ashes of the Red Cow (parah adumah), which were impure) if a dead sheretz (creeping creature) falls into it. used to purify people of corpse tumah (ritual impurity), .it teaches that had to be mixed with water taken from a running spring ,(ל ֶכם) ”By saying they are tamei “for you the law applies to anything that is needed “for your use” of The mixture was sanctified for sprinkling on those who the oven. Therefore, even the handles of the oven — called were tamei. The water had to be in its natural, running yados — can become tamei (Chullin 118a). state when it was drawn into a vessel for the purpose of sanctification. If it first flowed into or through another ves- Attachments sel, it was no longer fit for sanctification with the parah A person or utensil that became tamei from a corpse adumah ash. becomes purified by being sprinkled with water mixed with This discussion deals with spring water flowing down a the ashes of the parah adumah, the Red Cow.238 sloping mountainside. The water will not flow into a jug unless it is directed up from the ground toward the mouth ל ֶכם. ְבּה זּ ייה ְכּ ִתיב (במדבר יט, יח) ְ”ו ִה זּה על ה ֹא ֶהל ְו על  כּל ה ֵ כּ ִלים" ְוע ל of the jug. At issue is what can be used to direct the water  כּל ה ְ מ  קוּיּ ִימין ֶשׁ ִבּ ְכ ִלי, ְבּ רם ה כא "ל ֶכם" ֹכּל ֶשׁהוּא ְל ֶצוֹר ְך ל ֶכם (ירושלמי .from the ground and cause it to flow into a jug פסחים ג, ב): ְ אך מ ְעין וּבוֹר ִמ ְקֵוה מ ִים ִי ְה ֶיה  טהוֹר. נ תן  ידוֹ אוֹ ר ְ גלוֹ אוֹ ֲע ֵלי ְי רקוֹת ”.Our pasuk says that the utensil is contaminated “to you ְכּ ֵדי ֶשׁיּ ע ְ ברוּ מ ִ ים ְלח ִבית, ִפּסוּלין, ֲע ֵלי ק ִנים ו ֲ ע ֵלי ֱא ִגוֹזים, ְכּ ֵשׁ ירה. ֶזה -teaches that when a utensil be (ל ֶכם) ”The term “to you ה ְ כּ לל: דּ בר ה ְ מק ֵ בּל ְטוּמ אה, ְפּ ִסוּלין, דּ בר ֶשׁ ֵאינוֹ ְמק ֵ בּל ְטוּמ אה, ְכּ ֵשׂ ִירין. comes tamei, anything attached to it that is of some use ְ ְמ נא ה ֵני ִמ ֵילּי? ְדּא מר ר ִ בּי יוֹח נן ִמשּׁוּם ר ִ בּי ֵיוֹסי בּר א בּא: א מר ְק רא "א ך .to you” also becomes tamei“ מ ֲ ע ין וּבוֹר ִמ ְקֵוה מ ִ ים ִי ְה ֶיה  טהוֹר". ֲהו י  יתן על ְי ֵדי ט ֳה רה ְתּ ֵהא (זבחים כה:): Purifying a utensil with the chatas water of a parah

235. When talking about foods, the word tamei can mean “forbidden to be eaten.” 236. Below, pasuk 41. 237. See Schottenstein Edi- tion, 73a note 36. 238. See Bamidbar 19:11-20. 239. Bamidbar 19:18. 240. See Schottenstein Edition, 24a note 3.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 272 / ספר ויקרא פרשת שמיני יא / לז

לז ְוh כי ִי ֹפּל֙ ִמ ִנּ ְבל ֔ תם  ע ל־כּל־ז רע ֵז֖ר וּע ֲאP שׁר ִי ָזּרMע ט ֖ הוֹר ֽהוּא: לז ו ֲ אֵרי ִי ֵפּל ִמ ְנּ ִב ְל ְתּהוֹן ע ל כּל בּ ר ְז רע ֵז רוּע ִדּי ִי ְז ְדּ רע ְדּ ֵכי הוּא:

רש“י (לז) ֶז רע ֵז ַרוּע. ְז ִר ָיעה ֶשׁל ִמ ֵיני ֵז ְר ִעוֹנין. ֵ”ז ַרוּע“ ֵשׁם ָדּ ָבר הוּא, ְכּמוֹ ְ”וִי ְתּנוּ ָלנוּ ִמן ה ֵזּרֹ ִעים“ (דניאל א, יב): ָטהוֹר הוּא. ִל ֶמּ ְד ָך ה ָכּתוּב ֶשׁלֹּא ְהוּכ שׁר ְוִנ ְת קן ִל ָקּרוֹת ֶ”אוֹכל“ ְלק ֵבּל ְטוּמ ָאה  עד ֶשָׁיּבוֹאוּ ָע ָליו מִים:

According to its plain meaning, our pasuk is teaching Since the blood of domestic animals is compared to wa- that bodies and pools of water that are contained in the ter, we might think that this blood can be used as a mikveh ground cannot become tamei (ritually impure). But the that would purify a tamei person or object. Our pasuk ְ a spring or a pit, a gathering of (א ך) ”should also be under- therefore says, “Only ( ִי ְה ֶיה  טהוֹר) words shall remain pure stood as teaching that when something tamei is immersed water, will make someone tahor. -refers back to all the bodies men (מ ִ ים) in such a body of water, it becomes tahor (ritually pure) The word water from the tumah.241 tioned earlier in the pasuk. It is as if the pasuk had said “a When the pasuk says the phrase “shall remain” pure spring of water, a pit of water, and a gathering of water.” it also teaches that a gathering of mikveh wa- Since a spring flows and water in a pit is gathered and ,( ִי ְה ֶיה  טהוֹר) ter must come into being through means of taharah. That stationary, “spring of water” excludes other flowing liquids, is, the water must be directed into the mikveh by some- while “pit of water” excludes other gathered liquids. Since thing that cannot become tamei. blood is compared to water, one might have thought that This rule applies not only to mikveh water, but also to it is fit even after other liquids were excluded. The Torah water gathered for the ashes of the parah adumah. The therefore says “gathering of water,” to also exclude blood phrase shall remain pure implies that anything that cre- (Chullin 84a). ates taharah — whether a mikveh or parah adumah wa- A Floating Sheretz ter — must come into being through means of taharah. If someone is not sure if he became tamei (ritually im- Therefore, the parah adumah water must be directed into pure), we need to know where the question came up. For a vessel by something that cannot become tamei. example, if he is uncertain whether he touched a dead A person’s body can become tamei, and so can edible sheretz (creeping creature), if he was in a public domain, vegetable leaves. Therefore, if one directed spring water he is judged to be tahor (ritually pure); if he was in a pri- into a jug with his hand, his foot, or edible vegetable leaves, vate domain, he is judged to be tamei. א ְך מ ְע ין. א מר  עוּלּא: ְכּ ִתיב "א ְ ך מ ְ ע ין", ְוּכ ִתיב ִ"י ְט מא",  הא ֵכּ יצד? צפה the water is not valid for the parah adumah. On the other ְבּ ֵכ ִלים, ט ֵמא, ְבּקְ ר קע,  טהוֹר (נזיר סד.): hand, if he directed the water using inedible leaves, which cannot become tamei, the water is valid (Zevachim 25b). The first part of our pasuk — only a spring or a pit, a A Bloody Mikveh gathering of water, “shall remain pure” — would seem to When shechitah (kosher slaughter) is performed on a say that touching the carcass of a sheretz floating in a kosher wild animal or bird, there is a mitzvah to cover the spring or pit does not make someone tamei. But the end blood that comes out of its neck with earth or something of the pasuk — but one who touches their carcass “shall similar. This is called kisuy hadam (covering the blood). become contaminated” — seems to say that wherever the The blood of a domestic animal (e.g., a cow or sheep) sheretz carcass is, one who touches it becomes tamei. does not need to be covered. A pasuk discussing the blood What is the pasuk teaching? of those animals says,242 you shall pour it onto the ground According to one opinion, it depends on where the like water. This teaches that the blood of , sheep, and sheretz is floating. The pasuk says the word tahor only goats is compared to water; just as water does not need to regarding dead sheratzim floating on water in the ground be covered, the blood of these animals also does not need — in a spring or a pit. The second half of the pasuk is to be covered. discussing a sheretz floating in a container, and it therefore .does not contradict the first half א ְך מ ְעין וּבוֹר ִמ ְקֵוה מ ִים ִי ְה ֶיה  טהוֹר. ֶאלּא ֵמע תּה י ְ ט ִבּילוּ בּוֹ? אמ ר Where there is a question as to whether a person touched ְק רא "א ְ ך מ ְ עין וּבוֹר ִמ ְקֵוה מ ִ ים ִי ְה ֶיה  טהוֹר", ה ֵני ֵאין ִמ ִידי א ֲ חִר ינא לֹא. a floating dead sheretz, if the sheretz was floating in water ְו ֵא  ימא ה ֵני ִמ ֵילּי ְל מ ֵעוּטי ְשׁ אר מ ְ שׁ ִקין ְדּלֹא ִא ְיקּרוּ מ ִ ים, ֲא בל  דּם ְדּ ִא ְיקֵּרי on the ground, the person is tahor. This accounts for the מ ִ ים ה ִכי נ ִ מּי. ְתֵּרי ִמ ֵיעוּטי ְכּ ִת ֵיבי, מ ְ ע ין מ ִ ים, וּבוֹר מ ִ ים. ֵא  ימא ִא ִידי ְו ִא ִידי first part of the pasuk. But if the sheretz was floating in ְל מ ֵעוּטי ְשׁ אר מ ְ שׁ ִקין, חד ְל מ ֵעוּטי ֲזוֹח ִלין, ְו חד ְל מ ֵעוּטי ְמכוּנּ ִסין. ְתּלתא water that was in a container, the person is tamei, since ִמ ֵיעוּטי ְכּ ִת ֵיבי, מ ְ ע ין מ ִ ים, וּבוֹר מ ִ ים, ִמ ְקֵוה מ ִ ים (חולין פד.): Our pasuk teaches that a tamei (ritually impure) person this does not resemble a spring or a pit (Nazir 64a). or object can become tahor (ritually pure) in a mikveh of You Need Forty water.243 The Cutheans were non-Jews who were resettled in

241. See previous discussion. 242. Devarim 12:24. 243. See discussion above, “Pure for All.”

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37 And if their carcass will fall upon any sowing of a seed that is sown, it remains pure.

Eretz Yisrael toward the end of the era of the First Beis way. If it is still even slightly attached to the body of the HaMikdash. They were attacked by lions, and they took sheretz, it is not tamei (Chullin 127b).247  על  כּל ֶז רע ֵז רוּע ֲא ֶשׁר ִיזּ ֵר ַע ,that as a sign that they must serve the God of the Jews Who ruled the Land.244 They therefore converted to Ju- — Upon any sowing of a seed daism, but they kept many of their idolatrous practices. that is sown. According to many opinions, this proved that their conver- The Protector sion was insincere and therefore invalid. Later on, they be- Our pasuk teaches that a dead sheretz does not make a gan openly worshiping idols. Even so, they still observed seed tamei (ritually impure) if the seed had never become certain mitzvos. The Cutheans kept them properly in some moistened with water. The next pasuk teaches that if water ways, but, based on their distorted understanding of the had fallen on a seed, it will become tamei if a sheretz falls Torah, they “kept” them improperly in other ways. .on it ְ  על  כּל ֶז רע ֵז רוּע ֲא ֶשׁר ִיזּ ֵר ַע. ְדּת נא ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל: "על  כּל ֶז רע ֵז רוּע אך מ ְע ין וּבוֹר ִמ ְקֵוה מ ִים ִי ְה ֶיה  טהוֹר. ֶאֶרץ ִכּוּתים ְט  הוֹרה ִוּמ ְק ו ֶאוֹת  יה. . . ְ ְט ִהוֹרים. . . ה דא ְד ִא ְתּ מר ְלה ֲ א ִמינן ֶשׁ ֵאינן ְשׁ ִאוּבין,  הא ְל ִמ ידּת אְ רבּ ִעים ֲא ֶשׁר ִיזּ ֵר ע", ְכּ ֶדֶרך ֶשׁ ְבּ ֵני א דם ִמוֹצ ִיאין ִל ְזִר  יעה ִח טּה ִבּ ְק ִליפּ תהּ ְוּשׂעוֹרה ְ ִבּ ְק ִליפּ תהּ ו ֲ עד ִשׁים ִבּ ְק ִליפּתן (מנחות ע:, חולין קיז:, קיט., קיט:): לֹא, ְדּדְר ֵשׁי "א ך וּבוֹר ִמ ְקֵוה מ ִ ים", מה מּ ְ ע יין ְמט ֵ הר  כּל ֶשׁהוּא, אף ִמ ְקֶוה ְמט ֵ הר  כּל ֶשׁהוּא (ירושלמי עבודה זרה ה, ד): We learn from our pasuk and the next that if a dead Our pasuk teaches that a tamei (ritually impure) person sheretz falls on any sowing of a seed that is sown, the seed מ ְ עין ( ֲא ֶשׁר ִיזֵּר ע) or object can become tahor by immersion in a spring ( ) can become tamei. But the words that is sown וּבוֹר ִמ ְקֵוה מ ִ ים or a pit filled with rainwater ( ). seem extra. Obviously a sown seed was planted! The Cutheans thought that the pasuk was comparing These extra words imply that seeds can become tamei these bodies of water with each other. A spring does not when they are in the form in which people use them for need any minimum amount of water to purify a tamei per- planting. This includes wheat, barley, and lentils in their son or object. In the same way, the Cutheans thought, a pit husks. also does not need any minimum amount of rainwater in it Now, the husks are not themselves foods, but they pro- to be valid. In truth, a pit must contain at least forty se’ah tect the foods that they enclose. We learn from this that of rainwater to be a kosher mikveh. Because of this, if the a shomer (protector) combines with its food in regard to Cutheans say that a certain mikveh they made happens to tumah; if the food is smaller than the volume of an egg, so have forty se’ah of rainwater, they are not believed, since it is too small to become tamei by food-tumah, the protec- they do not believe in this requirement. tor combines with the food to make up the minimum size However, if we know on our own that their mikveh has (Menachos 70b; Chullin 117b, 119a, 119b). forty se’ah, we can assume that it was properly filled with A Holy Pot rainwater, not with water drawn in buckets. This is so be- cause it is a Biblical requirement to use non-drawn wa- Our pasuk teaches that a dead sheretz does not make a ter,245 and the Cutheans keep this law (Yerushalmi Avodah seed tamei (ritually impure) if the seed had never become Zarah 5:4). moistened with water. The next pasuk teaches that if water had fallen on a seed, it will become tamei if a sheretz falls on And if their carcass will fall. it. Our pasuk teaches that a seed does not become tamei — ְו ִכי ִי ֹפּל ִמ ִנּ ְבלתם .37 (ritually impure) when a dead sheretz (creeping creature) Still Dangling falls on it if it had never become moistened with water. The There are eight types of sheratzim (creeping creatures) next pasuk teaches that after water first falls on a seed, the whose carcasses can transmit tumah (ritual impurity). seed will become tamei from a sheretz falling on it. This is .(known as hechsheir (literally, preparation ִי ֹפּל. ה ֵא ֶבר ְוה בּ שׂר ה ְ מ ְדוּלדּ ִלין ִבּ ְב ֵה מה ְוּמ ִעוֹרין ְבּחוּט ה שּׂ ֲ ע רה,  יכוֹל  על  כּל ֶז רע ֵז רוּע ֲא ֶשׁר ִיזּ ֵר ַע. ר ִ בּי ִשׁ ְמעוֹן ֵאוֹמר: ֵאין ֵבּין נקוּב ְל ֶשׁ ֵאינוֹ ְיט ְ מּאוּ ְטוּמא ת ְנ ֵב לה, תּ ְ למוּד לוֹמר ִ"י ֹפּל", ע ד ֶשִׁיּפּוֹל, ו ֲ א ִפילּוּ ה ִכי נקוּב ֶא לּא ְלה ְ כ ִשׁיר ְזר ִעים ִבּ ְל בד. . . ְדּ ה  תּוֹרה ִר ְיבּ תה ט ֳה רה ֵא ֶצל ְזר ִעים ְטוּמ את אוֹכ ִלין ִמ יטמּוּ (חולין קכז:): ֶשׁ ֶנּ ֱא מר "על  כּל ֶז רע ֵז רוּע ֲא ֶשׁר ִיזֵּרע " (שבת צה:): Our pasuk can be understood to be saying, if something  על  כּל ֶז רע ֵז רוּע ֲא ֶשׁר ִיזּ ֵר ַע. ה  תּוֹרה ִר יבּת ְבּט ֳה רת ְזר ִעים, מה טּ עם? from” their carcass will fall…This teaches that if a limb of“ ְ"ו ִכי ִי ֹפּל ִמ ִנּ ְבל תם ע ל כּל ֶז רע ֵז רוּע ֲא ֶשׁר ִיזֵּר ע,  טהוֹר הוּא" (ירושלמי a sheretz becomes detached while the sheretz is alive (eiver כלאים ז, ו; ירושלמי מעשרות ה, א, ירושלמי שבת י, ו): min hachai), it also makes something tamei like a neveilah (carcass).246 We learn from our pasuk and the next that if a dead teaches that the limb has to be sheretz (creeping creature) falls on any sowing of a ( ִי ֹפּל) ”The word “will fall completely detached from the sheretz to be tamei in this seed that is sown, the seed becomes tamei if it received

244. See II Melachim Ch. 17. 245. A mikveh must contain at least forty se’ah of naturally gathered water. Water that was contained in a drawn water (or simply: sheuvin)] is not fit for a mikveh. Therefore, if one filled a mikveh with water drawn with ,מ ִ ים ְשׁ ִאוּבין vessel [known as a bucket, the mikveh is not valid. 246. See also discussion above, pasuk 32, “Dangling Limbs.” 247. See Schottenstein Edition, note 12.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 274 / ספר ויקרא פרשת שמיני יא / לח

לח ְוכhי ֻי תּ  ֨ן־מ ִים֙  ע ֶ֔ל־ז רע ְונ> פל ִמ ִנּ ְבל; תם ע ליו ט5 מא ֖הוּא לח ו ֲ אֵרי ִי ְתי ֲ הבוּן מ יּא ע ל בּ ר זְ רעא ְו ִי ֵפּל ִמ ְנּ ִב ְל ְתּהוֹן ֲע ִלוֹהי ְמס אב הוּא

רש“י (לח) ְו ִכי ֻי תּן מ ִים על ֶז רע. ְלא חר ֶשּׁ ִנּ ְת ְלשׁ (חולין קיח:). ֶשׁ ִאם ֹת  אמר ֵישׁ יא, ו,ט): ְו ָנ פל ִמ ִנּ ְב ָל ָתם ָע ָליו.  אף ִמ ֶשּׁ ֻנּ גּב ִמן המִּים (בבא מציעא כב.-כב:), ֶה ְכ ֵשׁר ִבּ ְמ ָחוּבּר ֵאין ְל ָך ֶז רע ֶשׁלֹּא ְהוּכ שׁר: מ ִים על ֶז רע. ֵבּין מִים ֵבּין ְשׁ ָאר ֶשׁלֹּא ִה ְק ִפּ ָידה ָתּוֹרה ֶא ָלּא ִל ְהיוֹת ָע ָליו ֵשׁם ֶ”אוֹכל“, ִוּמ ֶשָּׁיּ רד לוֹ ֶה ְכ ֵשׁר ק ָבּלת מ ְשׁ ִקין, ֵבּין ֵהם  על ה ֶזּ רע ֵבּין ה ֶזּ רע ָנ פל ְל ָתוֹכן, ה ֹכּל ִנ ְד ָרשׁ ְבּ  תוֹרת ֹכּ ֲהִנים (פרק ְטוּמ ָאה פּ עם א חת שׁוּב ֵאינוֹ ֶנ ֱע ָקר ֵה ֶימנּוּ:

seem extra. Our pasuk says a form of the word zera, seed, three ( ֲא ֶשׁר ִיזֵּר ע) hechsheir. The words that is sown Obviously a sown seed was planted! times: upon any “sowing” (zera) of “a seed” (zeirua) that is According to one opinion, these extra words teach that “sown” (yizarei’a). only a seed that is suitable to be planted — a seed com- One mention of the word teaches that a shomer, some- pletely detached from the ground — is subject to hechsheir. thing that protects the seeds, combines with the seeds for If water touches a seed that is even slightly “attached” to tumah (ritual impurity) to make up the volume of an egg, the ground, it is not subject to hechsheir. the minimum size needed to be subject to food tumah.250 Therefore, a plant growing in a pot with a hole cannot Another mention teaches that a shomer of fruits that grow become much’shar, because it receives some nourishment on trees combines with the fruits. And the last mention from the ground. However, a plant in a pot with no holes is teaches that a shomer of foods that do not grow from the considered completely detached from the ground since it earth, such as meat, eggs, and fish, combines with the receives no nourishment from outside the pot. It can there- foods (Chullin 118b). fore become much’shar (Shabbos 95b; Yerushalmi Kilayim A Bird Carcass 7:6; Yerushalmi Maasros 5:1; Yerushalmi Shabbos 10:6). In order for a food to become tamei (ritually impure), Seeds and Trees it must first receive hechsheir (literally, preparation). This Our pasuk teaches that a seed does not become tamei means that the food must have been made wet by one (ritually impure) when a dead sheretz (creeping creature) of the following liquids: water, dew, wine, olive oil, blood, falls on it if it had never become moistened with water. The milk, and bee honey.  על  כּל ֶז רע ֵז רוּע ֲא ֶשׁר ִיזּ ֵר ַע. תּ נא ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל: "על  כּל ֶז רע ֵז רוּע", next pasuk teaches that after water first falls on a seed, the מה ְזּר ִעים ֶשׁ ֵאין  סוֹפן ִליטּ ֵ מּא ְטוּמ אה ֲח  מוּרה ְוּצִר ִיכין ֶה ְכ ֵשׁר, אף כּל seed will become tamei from a sheretz falling on it. This is ֶשׁ ֵאין  סוֹפן ִליטּ ֵ מּא ְטוּמ אה ֲח  מוּרה ְצִר ִיכין ֶה ְכ ֵשׁר. י ְצ תה ִנ ְב לת עוֹף  טהוֹר .(known as hechsheir (literally, preparation ֶשׁ  סּוֹפהּ ִליטּ ֵ מּא ְטוּמ אה ֲח  מוּרה ְו ֵאין ְצִר יכה ֶה ְכ ֵשׁר (זבחים קה., כריתות  על  כּל ֶז רע ֵז רוּע ֲא ֶשׁר ִיזּ ֵר ַע. א מר ר ִ בּי  יוּדן ק ְפּוֹדק יּא ְבּ עא ֵקוּמי ר ִ בּי כא., נדה נא.): ֵיוֹסי: תּ מּן א ְמִרין: זְ ר ֵעי ִא  ילן ְק ִרוּין ְזר ִעים, ְו כא א ְ תּ א מר: זְ ר ֵעי ִא  ילן ֵאינן ְ Our pasuk teaches that a seed does not become tamei ְק ִרוּין ְזר ִעים, א מר ֵליהּ: תּ מּן ִמ ֵיעט ה כּתוּב (דברים כב, ט) ֶשׁ ֵאין ֶדֶּרך ְבּ ֵני when a dead sheretz (creeping creature) falls on it if it א דם ִל ְהיוֹת ִקוֹרין  אוֹתם ְזר ִעים, ְבּ רם הכא ִריבּה ה כּתוּב "על  כּל ֶזר ע had never become moistened with water. The next pasuk ֵז רוּע ֲא ֶשׁר ִיזֵּרע " (ירושלמי פאה א, ד; ירושלמי כלאים ח, א): When it says any sowing of a seed that is sown, the teaches that after water first falls on a seed, the seed will .are extra. After all, we know become tamei from a sheretz falling on it ( ֲא ֶשׁר ִיזֵּר ע) words that is sown that a sown seed must have been planted! Now, a seed is something that can never become an av It is teaching that the law of hechsheir applies not only to hatumah, which is the severe degree of tumah that can plants typically described as “seeds” (such as grains and make people or utensils tamei.251 Only a type of food such beans), but also to the fruit of trees. as a seed needs hechsheir in order to become tamei; a food In the case of kilayim,248 however, tree seeds are not that can contaminate with severe tumah does not require included in the prohibition, because the Torah uses the hechsheir in order to be subject to food tumah. -you shall not sow.249 This term, which has The neveilah (carcass) of a kosher bird is an av ha ,לֹא ִת ְזר ע phrase ,seed, implies specifically the sowing of zeraim tumah because it contaminates a person who swallows it ,זרע the root (“seeds” such as grain or beans). Tree seeds are not con- along with the clothes he is wearing. Therefore, it does not sidered zeraim, and so are not subject to the prohibition of need to receive hechsheir to be included in the law of food kilayim. There are no extra words to extend this Biblical tumah (Zevachim 105a; Kereisos 21a; Niddah 51a). law to fruits (Yerushalmi Pe’ah 1:4; Yerushalmi Kilayim 8:1). .But if water had been placed — ְו ִכי ֻי תּן מ ִים .38 Three Times Like a Seed  על  כּל ֶז רע ֵז רוּע ֲא ֶשׁר ִיזּ ֵר ַע. ְתּל תא ְקר ֵאי ְכּ ִת ֵיבי, "על  כּל ֶז רע ֵז רוּע ֲא ֶשׁר ְ ,(In order for a food to become tamei (ritually impure ִיזֵּר ע", חד ְל ֵשׁוֹמר ִדּ ְזר ִעים ְו חד ְל ֵשׁוֹמר ְדּ ִא  ילנוֹת, ִאידך ְל ֵשׁוֹמר בּשׂר it must first receive hechsheir (literally, preparation). This ֵוּב ִיצים ְוד ִגים (חולין קיח:):

248. The Torah forbids planting two types of plants together or near each other. This is known as kilayim. 249. See below, 19:19; Devarim 22:9. 250. See discussion above, “The Protector.” 251. See discussion above, pasuk 33, “Second to Third.”

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38 But if water had been placed upon a seed and then their carcass falls upon it, it is contaminated for you.

ִ"כּי יוּתּן" ְדּוּמ יא ְדּ ִ"כי ִי ֵתּן" מה ִי ֵתּן לד עת אף ִכּי יוּתּן נ ִ מּי לד ע ת (קידושין means that the food must have been made wet by one נט:, בבא מציעא כב:): ,of the following liquids: water, dew, wine, olive oil, blood ְו ִכי ֻי תּן. ֵעוֹדהוּ ה טּל ֲע ֵל ֶיהן ְושׂ מח ֲהֵרי ֶזה ְבּ ִ"כי ֻי תּן", נ ְגבוּ אף על ִפּי .milk, and bee honey ֶשׁשּׂ מח ֵא ינן ְבּ ִ"כי ֻי תּן" (בבא מציעא כב.): ְו ִכי ֻי תּן מ ִים  על ֶז רע. תּ ֵני ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל: ְ"ו ִכי ֻי תּן מ ִ ים על ֶז רע", מ ה ְזר ִעים ֶשׁ ֵאין  סוֹפן ְלט ֵ מּא ְטוּמ אה ֲח  מוּרה, ְצִר ִיכין ֶה ְכ ֵשׁר, אף ֹכּל ֶשׁ ֵאין In our pasuk, the word for placed is spelled with only ְ ,( ֻיתּ ן) The word is pronounced as yutan .יתן — three letters סוֹפוֹ ְלט ֵ מּא ְטוּמ אה ֲח  מוּרה, צִריך ֶה ְכ ֵשׁר (חולין קכא.): Our pasuk teaches that if water has fallen on a seed, which implies that food can become tamei if it had become the seed becomes tamei if it is touched by a dead sheretz wet in any way, even without the owner’s knowledge. How- which would make the) יותן creeping creature) falling on it. Now, a seed is something ever, the word is not spelled) that can never become an av hatumah, which is the severe yutan pronunciation unmistakable), so that it can also be meaning ,( ִי ֵתּן) degree of tumah that can make people or utensils tamei.252 understood as if it were pronounced yitein Only this type of food needs hechsheir in order to become “he will place” the water. This pronunciation implies that tamei; a food that can make something tamei with severe food can become tamei only if the owner actually places tumah does not require hechsheir in order to be subject to liquid upon it. food tumah. The combination of the two pronunciations teaches that The neveilah (carcass) of a kosher bird is an av ha- hechsheir is possible without any action of the owner, but tumah because it contaminates a person who swallows it, only where it is similar to his action. This means that the along with his clothes. Therefore, it does not need to re- owner must have knowledge of the contact and be satis- ceive hechsheir to be included in the law of food tumah253 fied with it. (Chullin 121a). Now if the owner felt satisfaction while the produce was still wet from dew, the produce can become tamei. How- One for the Corpse ever, if he found out about it only after the produce dried, In order for a food to become tamei (ritually impure), it is not similar enough to his actually wetting the fruit, and it must first receive hechsheir (literally, preparation). This the produce is not considered much’shar even though he means that the food must have been made wet by one is satisfied that it had previously been wet (Kiddushin 59b; of the following liquids: water, dew, wine, olive oil, blood, Bava Metzia 22b). milk, and bee honey. Five Examples ְו ִכי ֻי תּן מ ִים  על ֶז רע. ְכּ ִתיב ְ"ו ִכי ֻי תּן מ ִ ים על ֶז רע", ִ"מ כּל ה ֹא ֶכל ֲא ֶשׁר In order for a food to become tamei (ritually impure), ֵיא ֵכל" (פסוק לד) ל מּה ִלי. . . חד ְבּ ְטוּמ את ֵמת ְו חד ְבּ ְטוּמ את ֶשֶׁרץ (חולין it must first receive hechsheir (literally, preparation). This לו.): means that the food must have been made wet by one Our pasuk teaches that when water falls on a seed it of the following liquids: water, dew, wine, olive oil, blood, becomes tamei from a dead sheretz (creeping creature) milk, and bee honey. falling on it. But we already learned the law of hechsheir in The owner must have knowledge and be satisfied with a pasuk above!254 Why are two pesukim needed to teach the liquid having served a purpose in order for it to be the same thing? machshir the food. The answer is that one of the pesukim teaches that the We now present examples of this rule. ְו ִכי ֻי תּן. ה ֶכּוֹפה ְקע רה על ה ֶכּוֹתל ִבּ ְשׁ ִביל ֶשׁ תּוּדּח ֲהֵרי ֶזה ְבּ ִ"כי ֻי תּן", law of hechsheir applies to food receiving tumah from a ִבּ ְשׁ ִביל ֶשׁלֹּא ִי ְל ֶקה ה ֶכּוֹתל ֵאינוֹ ְבּ ִ"כי ֻי תּן" (שבת יא:, יב., חולין טז.): sheretz, and the other one teaches that it applies to tumah ְו ִכי ֻי תּן. ֲעֵר  יבה ֶשׁיּ רד ְדּ לף ְל  תוֹכהּ, מ ִ ים ה ִ נּיתּ ִזין ְוה ִ נּ ְצ ִפין, ֵא  ינן ְבּ ִ"כי ֻי תּן", .(from a corpse as well255 (Chullin 36a ְו ֶשׁ ְבּ  תוֹכהּ, ֲהֵרי ֶזה ְבּ ִ"כי ֻי תּן" (שבת יב.): Satisfaction ְו ִכי ֻי תּן. ִה ְשׁ ִכּים ְלה ִביא ְפּ ֶסוֹלת, ִאם ִבּ ְשׁ ִביל ֶשֵׁיּשׁ ע ליו טל, ֲהֵרי הוּא ,(In order for a food to become tamei (ritually impure ְבּ ִ"כי ֻי תּן", ְו ִאם ִבּ ְשׁ ִביל ֶשׁלֹּא ִיבּ ֵטל ִמ ְמּ ל ְאכתּוֹ ֵאינוֹ ְבּ ִ"כי ֻי תּן" (עירובין it must first receive hechsheir (literally, preparation). This פז:): means that the food must have been made wet by one ְו ִכי ֻי תּן. ה ֵמּוֹחק ֶאת ה ְ כֵּר  ישׁה, ְו ה ֵסּוֹחט ִבּ ְשׂ ערוֹ ִוּב ְכסוּתוֹ מ ְ שׁ ֶקה ֶשׁ ְבּתוֹכוֹ ,of the following liquids: water, dew, wine, olive oil, blood ֵאינם ְבּ ִ"כי ֻי תּן", ְו ה ְיּוֹצ ִאין ִמ ֶמּנּוּ ֲהֵרי ֵהן ְבּ ִ"כי ֻי תּן" (כריתות טו:, מכשירין .milk, and bee honey א, ה): ְו ִכי ֻי תּן. רב פּ פּא ר ִמי: ְכּ ִתיב ִ"כּי ִי ֵתּן" ְוקִר ינן ִ"כּי יוּתּן",  הא ֵכּ יצד ְבּ ִעינ ן

252. See previous note. 253. See previous discussion for the same teaching from another pasuk. 254. Pasuk 34. See discussion there, “Prepared With Water.” 255. Both pesukim are talking about a sheretz. But one of the rules used in the Oral Law to understand the Torah’s This means that if a certain law cannot .( ִאם ֵאינוֹ ִע ְנין ְלגוּפוֹ ְתּ ֵנהוּ ִע ְנין ְלד בר א ֵ חר) intent is im eino inyan legufo, teneihu inyan l’davar acheir be applied exactly as written in the Torah (because, for example, other pesukim taught us differently or because the Torah taught the law elsewhere), we apply the law to a similar case.

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לI כם: ס לט ְוכhי ימוּת֙ ִמן־ה ְבּ ֵה ֔מה ֲא ֶשׁר־הoיא ל כUם ְלא ְ כ לה ְלכוֹן: לט ו ֲ אֵרי ְימוּת ִמן ְבּ ִעירא ִדּי ִהיא ְלכוֹן ְל ֵמיכל

ְ means that the food must have been made wet by one ְו ִכי ֻי תּן. ֵפּירוֹת ֶשׁנּ ְפלוּ ְלתוֹך א מּת ה מּ ִ ים, וּפ שׁט ִמי ֶשׁיּ דיו ְט ֵמאוֹת ְוּנטלן ,of the following liquids: water, dew, wine, olive oil, blood י דיו ְטהוֹרוֹת, ֵוּפירוֹת ֵאינן ְבּ ִ"כי ֻי תּן", ְו ִאם ִבּ ְשׁ ִביל ֶשׁ ְיּוּדּחוּ י דיו, י דיו milk, and bee honey. The owner must have knowledge of ְטהוֹרוֹת, ְוה ֵ פּירוֹת ֲהֵרי ֵהן ְבּ ִ"כי ֻי תּן" (חגיגה יט., חולין לא:): G If someone turned over a plate on top of a wall while the contact with the liquid and be satisfied with the liquid it was raining in order to wash the plate, and some of having served a purpose in order for it to be machshir the the water dripped from the plate onto his produce, this food. ְו ִכי ֻי תּן. ה מּ ֲ ע ֶלה ֵפּ  ירוֹתיו ל גּג ִמ ְפּ ֵני ה ְ כּ ִנ ימה ְוי רד ֲע ֵל ֶיהם טל ֵאינן ְבּ ִ"כי counts as hechsheir, and the produce can now become ֻי תּן", ְו ִאם ִנ ְתכֵּ וּין ְלכ ְ ך ֲהֵרי ֵהן ְבּ ִ"כי ֻי תּן", ֶה ֱעלוּם ֵחֵרשׁ ֶשׁוֹטה ְוק טן, א ף tamei. But if the owner placed the plate there only to על ִפּי ֶשׁ ִנּ ְתכְּ וּונוּ ְלכ ְ ך ֵאינן ְבּ ִ"כי ֻי תּן", ִמ ְפּ ֵני ֶשֵׁיּשׁ ל ֶהן מ ֲ ע ֶשׂה ְו ֵאין ל ֶהן -protect the wall, then he has no use for the rain. There מ ֲ חשׁ בה. ְוא מר ר ִ בּי יוֹח נן: לֹא ְשׁנא ֶאלּא ֶשׁלֹּא ִה ֵיפּ ְך בּ ֶהן, ֲא בל ִה ֵיפּ ְך fore, if the rain hits the plate and drips onto his produce בּ ֶהן, ֲהֵרי ֶזה ְבּ ִ"כי ֻי תּן" (חולין יג.): and he is not satisfied with the rain’s contact with his ְו ִכי ֻי תּן. ְדּת ִנ ינן תּ מּן: ֶה ֱעלוּ ֵחֵרשׁ ֶשׁוֹטה ְוק טן, אף על ִפּי ֶשׁ ִח ֵישּׁב ֶשֵׁיֵּרד ,produce, it does not count as hechsheir (Shabbos 11b ה טּל ֲע ֵל ֶיהן ֵאינן ְבּ ִ"כי ֻי תּן", ִמ ְפּ ֵני ֶשֵׁיּשׁ בּ ֶהן מ ֲ ע ֶשׂה ְו ֵאין בּ ֶהן מ ְ חשׁ בה, .(12a; Chullin 16a ְו ֵא ֶיזהוּ מ ֲ ע ֶשׂה ֶשׁלּ ֶהן, ר ִ בּי חוֹנא א מר: ְבּ תפוּשׂ בּ ֶהן בּ טּל. ְות ִנינ ן תּ מּן: G If someone placed a bowl under a leak so that the leak ִהוֹר ידהּ ֵחֵרשׁ ֶשׁוֹטה ְוק טן, אף על ִפּי ֶשׁח שׁב ֶשׁ ְיּוּדחוּ ר ְ ג ֶל  יה, ֵאינן ְבּ ִ"כי -drips into it, the water that splashes out of the bowl can ֻי תּן" ֶשֵׁיּשׁ ל ֶהן מ ֲ ע ֶשׂה ְו ֵאין ל ֶהן מ ְ חשׁ בה, ְו ֵאיזוֹ מ ֲ ע ֶשׂה ֶשׁלּ ֶהן, א מר ר ִ בּי -not create hechsheir if it falls on food, but the water in  חוֹנא: ִבּ ְמשׁ ְ פ ֵשׁף בּ ֶהן בּ מּ ִ ים (ירושלמי תרומות א, א): side the bowl can create hechsheir. By placing the bowl right side up, the owner showed that he was using it If someone brought produce to the roof to protect it from not only to protect the surface below but also to collect insects and dew fell on it, this does not create hechsheir, some of the dripping water. Since he “wants” the water since he did not want it to become wet. But if he placed the inside the bowl, it can “prepare” his food to become produce on the roof in order for it to become wet from the tamei (Shabbos 12a). dew, it does count as hechsheir. G If someone went out early after the grain was harvested If a deaf-mute, a deranged person, or a minor took the intending to collect the stalks that were still wet with produce to the roof to become wet with dew, it does not dew, in order to store them with his produce, the dew count as hechsheir, because the intention of such a person creates hechsheir, since he wants the produce to be is not considered legally significant. But if he turned the wet. But if he went out early so that he should not have produce over after the dew fell, this action proves that he to interrupt his work schedule to go out and collect the wanted the produce to be wet. In this case, the dew creates stalks for storage, the dew does not create hechsheir hechsheir (Chullin 13a). (Eruvin 87b). Similarly, if this person holds it in the air so it will be- G If someone presses a leek, or he squeezes water out of come moistened by the dew, this action proves that he his hair or his garment, the liquid left inside the leek, wanted the produce to be wet. In this case, the dew will hair, or garment cannot create hechsheir. Since he create hechsheir.257 wanted all the water to come out, only the water that If a deaf-mute, deranged person, or minor led an ani- came out is what he wanted, and only that water can be mal into a river to rinse its feet, the water cannot create machshir, not the moisture that remains inside (Kereisos hechsheir because the intention of such a person is not 15b; Machshirin 1:5). considered legally significant. But if he rubs the feet of G If produce accidentally fell into a canal, it does not count the animal in the water, he shows that he wants to rinse as hechsheir. When the owner reaches into the canal to them. This action enables the water to create hechsheir take out the produce, his hands become washed, so (Yerushalmi Terumos 1:1). they become purified for him to be able to eat bread.256 However, if he reached into the water intending to wash .It is contaminated — ט ֵמא הוּא his hands as he picked up the produce, his hands become ritually pure, and — because he wanted the water on his Only It hands — the produce becomes much’shar for tumah (Cha- There are eight types of sheratzim (creeping creatures) gigah 19a; Chullin 31b). whose carcasses can transmit tumah (ritual impurity). ט ֵמא הוּא.  יכוֹל ְי ֵהא ֶאוֹכל ְמט ֵ מּא ֶאוֹכל, תּ ְ למוּד לוֹמר ְ"ו ִכי ֻי תּן מ ִ ים ע ל Knowledge That Doesn’t Count ֶז רע ְונ פל ִמ ִנּ ְבל תם ע ליו ט ֵמא הוּא", הוּא ט ֵמא ְו ֵאין ֶעוֹשׂה ְטוּמ אה כּ ֵיוֹצא ,(In order for a food to become tamei (ritually impure בּהּ (פסחים יד., יח:): it must first receive hechsheir (literally, preparation). This

256. The decreed that before eating bread one must rinse his hands from a vessel containing at least a fourth of a log of water, This requirement is also met if one immerses his hands in a channel of water. 257. See Schottenstein Edition, 1b note 8.

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Contamination of kosher animals 39 If there shall die from an animal that is for you to eat,

Our pasuk says that when a sheretz falls on the seed, “it” animals that are forbidden but do not transmit the tumah is contaminated. According to one opinion, the word “it” of neveilah. teaches that only the seed itself is tamei, but it cannot This refers to a tereifah — an animal that suffers from (הוּא) make something else “like it” tamei. one of several specific fatal defects — that remains forbid- This means that a food cannot make another food tamei. den even if it undergoes a proper shechitah. Even so, how- It can make only a liquid tamei258 (Pesachim 14a, 18b). ever, the shechitah prevents it from transmitting the tumah of a neveilah (Zevachim 69b; Chullin 74a, 85b, 128b). ל ֶכם — For you. To teach this law, the pasuk could have used a single -to say “from an ani ,( ִמ ְבּ ֵהמה) Hebrew word, mibeheimah Contaminating Handles ִמן) mal.” Instead, it says it in two words, min habeheimah This teaches the law that if just part of an animal .(ה ְ בּ ֵהמה (There are eight types of sheratzim (creeping creatures whose carcasses can transmit tumah (ritual impurity). should die, meaning that one of its limbs is cut off while the animal is alive, this limb is eiver min hachai, a limb ל ֶכם. ל ֹ כּל ֶשׁ ְבּצְר ֵכ ֶיכם, ְל רבּוֹת ֶאת ה יּדוֹת (חולין קיח.): Our pasuk says that a seed becomes tamei (ritually im- from a living thing, and the law of our pasuk — one who pure) if a dead sheretz (creeping creature) falls on it. touches its carcass shall be tamei until evening — applies. it teaches that This limb that “died” is also a source of tumah (Chullin ,(ל ֶכם) ”By saying they are tamei “for you the law applies to anything that is necessary for you in the 128b). seed or in any other food. Eight Months ְו ִכי  ימוּת ִמן ה ְבּ ֵה מה. ְלה ִביא ֶבּן ְשׁמֹנה ֶשׁ ֵאין ְשׁ ִח  יטתוֹ ְמט הְ רתּוֹ (שבת — This teaches that even the yados, “handles” of a food קלו.): such as a bone with meat on one end — become tamei if the food becomes tamei, and if something tamei touches the handle, the food becomes tamei259 (Chullin 118a). Our pasuk teaches that if a kosher animal dies without shechitah (kosher slaughter) the neveilah (carcass) makes .(If there shall die from an things that touch it tamei (ritually impure — ְו ִכי  ימוּת ִמן ה ְבּ ֵהמה .39 animal. According to one opinion, the term that you may eat tells us that shechitah prevents an animal from ( ְלא ְכלה) FROM THE SEFER HACHINUCH becoming tamei only when the animal is the type that will become edible. However, an animal born at a stage in the מצוה קסא: ִמ ְצ ות ִע ְנין ֻט ְמ את ְנ ֵב לה Mitzvah 161: The Obligation Regarding the Tumah of a pregnancy when it would not survive is treated as if it were Neveilah already dead. Since its shechitah will not permit it to be We are commanded to treat a neveilah (animal carcass) eaten, performing shechitah on such an animal does not as tamei (ritually impure) and having the capacity to make prevent it from making things that touch it tamei (Shabbos 260 other things tamei. 136a). A Tahor Fetus ְו ִכי  ימוּת ִמן ה ְבּ ֵה מה. ְבּ ֵה מה ֶשׁ ֵמּת עוּבּ רהּ ְבּ ְתוֹך ֵמ ֶעיה ְו ִהוֹשׁיט  ה ֶרוֹעה Good for Something ֶאת  ידוֹ ְונ גע בּוֹ ֵבּין ִבּ ְב ֵה מה ְט ֵמ אה ֵבּין ִבּ ְב ֵה מה ְט  הוֹרה  טהוֹר. . . ְמנ לן? ְו ִכי  ימוּת ִמן ה ְבּ ֵה מה. ִמ ְקצת ְבּ ֵהמה ְמט ְ מּ אה ִוּמ ְקצת ְבּ ֵהמה ֵאינהּ א מר ְק רא ְ"ו ִכי  ימוּת ִמן ה ְ בּ ֵה מה", זוֹ ְבּ ֵה מה ְט ֵמ אה, ֲ"א ֶשׁר ִהיא ל ֶכם ְמט ְ מּ אה, ְו ֵאיזוֹ זוֹ? זוֹ ְטֵר פה ֶשׁ ְשּׁחטהּ (זבחים סט:, חולין עד., פה:, קכח:): ְלא ְכ לה" זוֹ ְבּ ֵהמה ְט  הוֹרה. ִא ְיתּק שׁ ְבּ ֵהמה ְט ֵמאה ִל ְב ֵהמה ְט  הוֹרה, ְו ִכי  ימוּת ִמן ה ְבּ ֵה מה. ֵא ֶבר ִמן ה חי ִדּ ְמט ֵ מּא מאי ְק רא? א מר רב ְיהוּדה מ ה ְבּ ֵהמה ְט  הוֹרה עוּבּרהּ  טהוֹר, א ף ְבּ ֵהמה ְט ֵמ אה עוּבּרהּ  טהוֹר א מר רב: ְ"ו ִכי  ימוּת ִמן ה ְ בּ ֵה מה" ְו האי ִמיבּ ֵעי ֵליהּ ִל ְכ ִאיד ְך ְדּ רב ְיהוּדה (חולין ע:): א מר רב, ְדּא מר רב ְי  הוּדה א מר רב, ְוא ְמֵרי  להּ ְבּמ ְ ת ִנ  יתא תּ נא: ְ"ו ִכי  ימוּת Understood simply, our pasuk is saying that if a kosher ִמן ה ְ בּ ֵה מה" ִמ ְק צת ְבּ ֵה מה ְמט ְ מּ אה ִוּמ ְק צת ְבּ ֵה מה ֵאינהּ ְמט ְ מּ אה, ְו ֵאיזוֹ ,dies ( ֲא ֶשׁר ִהיא ל ֶכם ְלא ְכלה) ”animal “that may be eaten זוֹ? זוֹ ְטֵר פה ֶשׁ ְשּׁח טהּ! ִאם ֵכּן, ִל ְכתּוֹב ר ֲ חמ נא ִמ ְבּ ֵה מה, מאי ִ"מן ה ְ בּ ֵה מה" someone who touches its neveilah (carcass) becomes ְשׁ מע ִמ ינּהּ תְּ ר ֵתּי (חולין קכח:): Our pasuk teaches that if an animal dies without shechi- tamei (ritually impure). tah (kosher slaughter), the neveilah (carcass) makes However, the first part of the pasuk can also be un- things that touch it tamei (ritually impure). derstood as two separate phrases: If there shall die from if one] that you may eat] ,(ְו ִכי  ימוּת ִמן ה ְ בּ ֵהמה) The pasuk could have said simply, “if an animal shall an animal -shall die]. According to this read] ( ֲא ֶשׁר ִהיא ל ֶכם ְלא ְכלה) Instead, it says, if there shall die .(ְו ִכי  תמוּת ְבּ ֵהמה) ”die ing, the first phrase refers to a nonkosher animal and the . ִ(מן ה ְ בּ ֵה מה) from” an animal“ This tells us that the tumah of neveilah applies to the second to a kosher animal. Both will make someone who carcasses of only some forbidden animals; there are other touches them tamei. Since they are mentioned together,

258. See discussion above, pasuk 34, “The Beginning and the End.” 259. See discussion above, pasuk 35, “Oven Handles.” 260. See Schottenstein Edition, note 9.

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ה ֹנּג5ע ְבּ ִנ ְבל ת;הּ ִי ְטמJא ַעד־ה ע Gֶרב: מ ְוה Gֹא ֵכל֙ ְדּ ִי ְקר ב ִבּ ְנ ִב ְלתּ הּ ְי ֵהי ְמסאב ע ד ר ְ מ שׁא: מ ְוּד ֵיכוּל ִמ ִנּ ְבל ֔ תהּ ְיכבּ5ס ְבּ ָגד;יו ְוט מ5א ַעד־ה ע ֶ רב ִמ ְנּ ִב ְלתּ הּ ְיצ בּ ע ְל ִבוּשׁוֹהי ִו ֵיהי ְמסאב ע ד ר ְ משׁא

רש“י (לט) ְבּ ִנ ְב ָל ָתהּ. ְולֹא בּ ֲעָצמוֹת ְוִג ִידים, ְולֹא ְבּק ְרנִים ְוּט ָלפִים, ְולֹא ְבעוֹר (תורת כהנים פרשתא י, ה; חולין קיז:): we compare the laws of a nonkosher animal to those of a to “death.” Therefore, just as a dead animal does not come kosher animal. alive again, so too, a limb falling from a living animal can In the case of a kosher animal, the law is that if someone make something tamei only if it is a limb that the body reaches into a living animal’s womb and touches its dead does not regrow. If flesh falls from a living animal, it will fetus, he remains tahor (ritually pure). Therefore, accord- not make something tamei because the body can replace ing to one opinion, in the case of a living nonkosher animal it with new flesh. ( ְבּ ֵהמה) as well, if someone reaches into its womb and touches its A second opinion derives from the word animal dead fetus, he remains tahor (Chullin 70b). in our pasuk that flesh that fell from a living animal can- Beasts and Animals not make something tamei. The Torah is telling us that to have make things tamei, the piece that fell must share the basic (ח יּה) and chayah ( ְבּ ֵהמה) The words beheimah both broad and narrow interpretations. In their narrow characteristics of the whole animal. Just as an animal has sense, beheimah refers to the domestic species (like cattle sinews and bones, so too, only a limb that has sinews and and sheep), whereas chayah refers to the wild species bones can make something tamei. Flesh that fell from a (like deer and lions). In their broader sense, each word can living animal does not have sinews and bones, so it cannot 261 make anything tamei. ה שֶּׁרץ .include both domestic and wild animals ( ) A third opinion adds that the word hasharetz ְו ִכי  ימוּת ִמן ה ְבּ ֵה מה. א מר ר ִ בּי יוֹנ תן: נ ְ מ ִתּי לוֹ ְל ֶבן ע זּאי, למ ְ דנוּ ִנ ְבל ת teaches that, like an animal, the limb that fell off must have ְבּ ֵה מה ְט  הוֹרה ֶשׁ ְמּט ְ מּ אה, ְו ִנ ְבל ת ְבּ ֵה מה ְט ֵמ אה ֶשׁ ְמּט ְ מּ אה, ִנ ְבל ת ח יּה flesh, in addition to sinews and bones, to make something ְט ֵמ אה ֶשׁ ְמּט ְ מּ אה; ִנ ְבל ת ח יּה ְט  הוֹרה לֹא למ ְ דנוּ, ִמנִּ ין!. . . נם ִלי: וּמ ה 264 .(tamei (Chullin 128b ִיּ ְשׁמ ֵעאל ֵאוֹמר בּ דּ בר ה ֶ זּה? נ ְ מ ִתּי לוֹ: ְ"ו ִכי  ימוּת ִמן ה ְ בּ ֵה מה" זוֹ ְבּ ֵהמה A Fresh Carcass ְט ֵמ אה, ֲ"א ֶשׁר ִהיא ל ֶכם ְלא ְכ לה", זוֹ ְבּ ֵה מה ְט  הוֹרה. למ ְ דנוּ ח יּה ִבּ ְכל ל ,(If an animal dies without shechitah (kosher slaughter ְבּ ֵה מה ְוּב ֵה מה ִבּ ְכ לל ח יּה, ח יּה ְט  הוֹרה ִבּ ְכ לל ְבּ ֵה מה ְט  הוֹרה, ח יּה ְט ֵמאה the neveilah (carcass) makes things that touch it tamei ִבּ ְכל ל ְבּ ֵה מה ְט ֵמ אה, ְבּ ֵה מה ְט ֵמ אה ִבּ ְכל ל ח יּה ְט ֵמ אה, ְבּ ֵה מה ְטהוֹרה .(ritually impure) ִבּ ְכ לל ח יּה ְטהוֹרה (חולין ע:): ְו ִכי  ימוּת ִמן ה ְבּ ֵה מה.. . .ְוה ְ נּ ֵבלה ְוה ִ שּׁ ְכב ת ֶזר ע ְמט ְ מּ ִאין ל ִ חין ְו ֵאין ”When our pasuk says, if there shall die from “an animal ְמט ְ מּ ִאין ְי ֵב ִשׁין. . . ְנ ֵב לה, ִדּ ְכ ִתיב ִ"כּי  ימוּת" ְכּ ֵעין ִמיתה (נדה נו.): this refers to a nonkosher beheimah. When it ,(ה ְ בּ ֵהמה) in our ְו ִכי  ימוּת continues that is for you to eat, this refers to a kosher be- The simple understanding of the words 262 heimah. The pasuk then says that whoever touches the pasuk is, “If there shall die…” carcass of either of them is tamei. However, it can also be understood to mean, “when it Since, in the broader sense, each term can be used to dies.” This teaches that the carcass must still be as it was include both domestic and wild animals, just as the car- when the animal died. This means that it must be moist casses of both a kosher and nonkosher beheimah are (Niddah 56a). tamei, the same is true of both a kosher and nonkosher .That is for you — ֲא ֶשׁר ִהיא ל ֶכם .(chayah (Chullin 70b Falling Flesh Handles Contaminate ְו ִכי  ימוּת ִמן ה ְבּ ֵה מה.  יכוֹל ְי ֵהא בּ שׂר ה ֵפּוֹרשׁ ִמן ה חי ט ֵמא? תּ ְ למוּד -Our pasuk teaches that if an animal dies without shechi לוֹמר ְ"ו ִכי  ימוּת ִמן ה ְ בּ ֵה מה", מה ִמ יתה ֶשׁ ֵא ינהּ  עוֹשׂה ֲח ִל ִיפין, אף ֹכּל tah (kosher slaughter), the neveilah (carcass) makes ֶשׁ ֵאינוֹ ֶעוֹשׂה ֲח ִל ִיפין, ִדּ ְבֵרי ר ִ בּי ֵיוֹסי ה ְ גּ ִל ִילי. ר ִ בּי ֲע ִק  יבא ֵאוֹמר: ְ"בּ ֵה מה", .(things that touch it tamei (ritually impure מה ְבּ ֵה מה ִגּ ִידים ו ֲ ע צמוֹת, אף ֹכּל ִגּ ִידים ו ֲ ע צמוֹת. ר ִ בּי ֵאוֹמר: ְ"בּ ֵה מה" ל ֶכם. ל ֹ כּל ֶשׁ ְבּצְר ֵכ ֶיכם, ְל רבּוֹת ֶאת ה יּדוֹת (חולין קיח.): מ ה ְבּ ֵהמה בּשׂר ִגּ ִידים ו ֲ ע צמוֹת, א ף ֹכּל בּשׂר ִגּ ִידים ו ֲ ע צמוֹת (חולין teaches that anything that you (ל ֶכם) ”The term “for you קכח:): Our pasuk teaches that a limb that falls from a live ani- need to help you with the carcass can make things tamei. mal makes something tamei like a dead animal.263 This means that the “yados,” handles, of a neveilah — According to one opinion, since our pasuk also says, if such as hide that you would use to lift the flesh attached to it teaches that the piece that be- it — can makes things tamei like the neveilah itself (Chullin ,(ְו ִכי  ימוּת) there shall die comes detached from a living animal must be comparable 118a).

261. See discussion above, pasuk 2, “Domestic Animals Are Included.” 262. See previous discussion. 263. See discussion above, “Good for Something.” 264. See the Gemara there for the practical difference between these three opinions.

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one who touches its carcass shall become contaminated until evening. 40 And one who eats from its carcass shall immerse his clothing and remain contaminated until evening;

One of Eleven However, if the hide is attached to a kezayis of meat, someone who touches the hide does become tamei. We ֲא ֶשׁר ִהיא ל ֶכם ְלא ְכ לה. א חת ֶע ְשֵׂרה ִ"היא" ְכּ ִתיב ְבּיוּ"ד בּ  תּוֹרה. . . ְ"ו ִכי know this because our pasuk could have stated that the  ימוּת ִמן ה ְ בּ ֵה מה ֲא ֶשׁר ִהיא ל ֶכם ְלא ְכ לה" (אבות דרבי נתן לד, ד): Instead, it says that the person .(ט ֵמא) ”person “is tamei ִי ְטמא Generally, the word Hebrew hi, meaning “it,” is spelled Our pasuk is one of the eleven times “shall become tamei” ( ). The extra letter yud adds that .( ִהוא) hei, vav, the way it is pro- a shomer of a neveilah has the same status as a yad in ,( ִהיא) this word is spelled hei, yud, aleph nounced (Avos DeRabbi Nassan 34:4). that it can make something tamei if it is attached to a full kezayis of neveilah meat (Chullin 118a).267 One who touches its carcass shall — ה ֹנּ ֵגע ְבּ ִנ ְבל תהּ ִי ְטמא become contaminated. Inedible Parts If an animal dies without shechitah (kosher slaughter), A Live Carcass the neveilah (carcass) makes things that touch it tamei If an animal dies without shechitah (kosher slaughter), (ritually impure). ְבּ ִנ ְבל תהּ. ְולֹא ְבעוֹר ְולֹא ב ֲ ע צמוֹת ְולֹא ְב ִג ִידין ְולֹא ְבקְ רנִ ים ְולֹא ִב ְטלפ ִ ים the neveilah (carcass) makes things that touch it tamei (חולין עז:): .(ritually impure) ְבּ ִנ ְבל תהּ. ְלא חר ִמ  יתה הוּא ְדּקְ ר ייהּ ר ֲ חמנא ְנ ֵב לה, ֵמחִ יּים לֹא ִא ְקֵּרי is extra, since the pasuk ( ְבּ ִנ ְבלתהּ) The term its carcass ְנ ֵבלה (חולין לז.): clearly said that it is talking about a dead animal. The Our pasuk defines what a neveilah, carcass, is. It says Torah is teaching that only contact with its carcass — the -someone who touches animal’s edible flesh — makes a person tamei. But if some (ְו ִכי  ימוּת) ”that if “the animal dies the neveilah becomes tamei. This implies that as long as one touches the hide, bones, sinews, horns, or hooves the animal is alive, even if it is close to death, it is not a of a dead animal, he does not become tamei (Chullin neveilah. Therefore, if an animal is about to die, but is not 77b). a tereifah,265 one may slaughter it and eat its meat (Chullin 37a). Untouchable ְבּ ִנ ְבל תהּ. ְולֹא ְבּ ִקוּלית ְס  תוּמה,  יכוֹל ֲא ִפילּוּ ִנ ְיקּ בה תּ ְ למוּד לוֹמר "ה ֹ נּ ֵג ע. . . Handles and Protectors ִי ְט מא" ֶאת ֶשׁ ֶא ְפ שׁר ִליגּ ע ט ֵמא, ְו ֶאת ֶשׁ ִאי ֶא ְפ שׁר ִליגּ ע  טהוֹר (חולין handle, is something attached to an object ,(יד) A yad קכו:): that is used to hold it (for example, the stem of a fruit). ה ֹ נּ ֵג ע -protector, is something attached to an Our pasuk says that anyone who touches ( ) a car ,( ֵשׁוֹמר) A shomer object that protects it (for example, the peel of a fruit). If cass becomes tamei. This teaches that a marrow bone something tamei (ritually impure) touches the stem or peel from a dead animal can make something tamei only of a fruit, the food becomes tamei even though the yad if it is possible to touch the marrow. If the bone has no 268 or shomer that is removed from the fruit is not a food and opening, it does not make something tamei (Chullin would not become tamei on its own. Similarly, if the stem 126b). or peel of a tamei fruit touches something that can become ְוה ֹא ֵכל ִמ ִנּ ְבל תהּ ְיכ ֵבּס ְבּג דיו tamei, that object becomes tamei from the fruit’s yad or 40. — And one who eats from shomer. its carcass shall immerse his clothing. ְבּ ִנ ְבל תהּ. ְולֹא ְבּעוֹר ֶשׁ ֵאין ע ליו ְכּז ִ ית בּ שׂר, ְועוֹר מ ְ שׁ ִלימוֹ ִל ְכז ִ ית.  יכוֹל Swallowed Tumah ֶשׁ ֲא ִני ִמוֹציא אף עוֹר ֶשֵׁיּשׁ ע ליו ְכּז ִ ית בּ שׂר, ה ֵנּוֹג ע ְכּ ֶנ ֶגד בּ שׂר ֵמ ֲא  חוֹריו, ,(If an animal dies without shechitah (kosher slaughter  יכוֹל לֹא ְי ֵהא ט ֵמא, ו ֲ א ִפילּוּ מ ֲ ע ֵשׂה יד נ ִ מּי לֹא ע ִביד? תּ ְ למוּד לוֹמ ר the neveilah (carcass) makes someone who touches it or ִ"י ְט מא" (חולין קיח.): Our pasuk says that someone becomes tamei only by carries it tamei (ritually impure). ְוה ֹא ֵכל ִמ ִנּ ְבל תהּ ְיכ ֵבּס ְבּג דיו. ְטוּמ אה ְב  לוּעה ֵאינהּ ְמט ְ מּ אה. . . ְמנ לן? ְ touching the meat of a carcass. If he touches the hide that ִדּ ְכ ִתיב ְ"וה ֹא ֵכל ִמ ִנּ ְבלתהּ ְיכ ֵ בּס ְבּג דיו", ִמי לֹא ע ְ ס ִקינ ן ְדּאכ ל  סמוּך ,is attached to less than a kezayis (olive’s volume) of meat ִל ְשׁ ִק יעת ה ח מּה, ְוקא מר ר ֲ חמ נא  טהוֹר (חולין עא.): -he does not become tamei, even if the hide and meat to gether measure a kezayis.266 The shomer cannot combine Our pasuk teaches that when someone takes some with the meat to equal the measure of a kezayis. neveilah and eats it, he must immerse himself and his

265. It does not suffer from one of several specific fatal conditions. 266. A kezayis is the amount needed for the tumah of a neveilah, carcass. See discussion below, pasuk 40, “The Right Measure.” 267. Although a shomer does combine with food to meet the minimum size requirement for food-tumah (see pasuk 37, “The Protector”), it does not combine with meat to meet the kezayis minimum for neveilah-tumah. See Schottenstein Edition, note 5. 268. A bone of a neveilah does not make something tamei. See previous discussion.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 280 / ספר ויקרא פרשת שמיני יא / מא

ְוה ֹנּ ֵשׂא֙ ֶא ִת־נ ְבל ֔ תהּ ְיכבּ5ס ְבּ ָגד;יו ְוט מ5א ַעד־ה ע Gֶרב: ְוּד ִיטּוֹל  ית ְנ ִב ְל תּהּ ְיצ בּע ְל ִבוּשׁוֹהי ִו ֵיהי ְמס אב עד ר ְ מ שׁא: מא ְו כל ִר ֲח שׁא ְדּר ֵחשׁ מא ְו כל־השּׁUֶרץ השֹּׁ. רץ  על־ה אֶ רץ שׁ lֶקץ ֖הוּא ֥לֹא י3א3 כל: ע ל אְ רעא ִשׁ ְק צא הוּא לא ִי ְת ֲא ֵכל:

רש“י (מ) ְו ה ֹנּ ֵשׂא ֶאת ִנ ְב ָל ָתהּ. ֲח ָמוּרה ְטוּמ את מ ָשּׂא ִמ ְטּוּמ את מ ָגּע, ֶשׁ ה ֵנּוֹשׂא  ל ֵנּוֹשׂא ְו ל ֵנּוֹגע ְכּ ֵדי ֲא ִכ ָילה, ְוהוּא ְכ ָזִית (תורת כהנים שם ז; נדה מב:): ְו ָט ֵמא עד ִמטּ ֵמּא ְבָּגִדים ְו ה ֵנּוֹגע ֵאין ְבָּגָדיו ְט ֵמ ִאין, ֶשׁלֹּא ֶנ ֱא מר בּוֹ ְיכ ֵבּס ְבָּגָדיו: ְו ָה ֹא ֵכל ָה ָע ֶרב.  אף  על ִפּי ֶשׁ ָטּ בל ָצ ִר ְיך ה ֲע ֵרב ָשׁ ֶמשׁ: (מא) השֹּׁ ֵרץ על ָה ָא ֶרץ. ִמ ִנּ ְב ָל ָתהּ. ָיכוֹל ְתּט ְמּ ֶאנוּ ֲא ִכ ָילתוֹ, ְכּ ֶשׁהוּא ֵאוֹמר ְבִּנ ְב לת עוֹף ָטהוֹר ְ”נ ֵב ָלה ְל ִהוֹציא ֶאת היּ ִתּוּשׁין ֶשׁבּ ְכּ ִל ִיסין ְ[ו ֶשׁ בּ ִפּוֹלין], ְו ֶאת ה ִזּ ִיזין ֶשׁ ָבּ ֲע ָד ִשׁים (תורת כהנים ְוּט ֵר ָפה לֹא יֹאכל ְל ָט ְמ ָאה ָבהּ“ (להלן כב, ח) ָ[בהּ], ָאוֹתהּ ְמט ְמּ ָאה ְבּ ָגִדים פרק יב, א; חולין סז:), ֶשׁ ֲה ֵרי לֹא ָשׁ ְרצוּ  על ָה ָא ֶרץ ֶא ָלּא ְבּ ְתוֹך ָה ֶאוֹכל, ֲא ָבל ִמ ֶשָּׁיְּצאוּ בּ ֲא ִכ ָיל ָתהּ, ְו ֵאין ִנ ְבלת ְבּ ֵה ָמה ְמט ְמּ ָאה ְבָּגִדים בּ ֲא ִכ ָיל ָתהּ ְבּלֹא מ ָשּׂא, ְכּגוֹן ִאם ָל ֲאִוּיר ְו ָשׁ ְרצוּ ֲה ֵרי ֶנ ֱא ָסרוּ: לֹא ֵי ָא ֵכל. ְלחֵיּיב  על המּ ֲא ִכיל ְכּ ֵאוֹכל (תורת כהנים ְתּ ָח ָבהּ לוֹ ֲח ֵבירוֹ ְבּ ֵבית ה ְבּ ִל ָיעה. ִאם ֵכּן  מה תּ ְלמוּד  לוֹמר ָ”ה ֹא ֵכל“, ִל ֵיתּן ִשׁיעוּר שם) ְו ֵאין ָקרוּי ֶ”שׁ ֶרץ“ ֶא ָלּא ָדּ ָבר ָנ ְמוּך ְק צר רְגלִים, ֶשׁ ֵאינוֹ ִנ ְר ֶאה ֶא ָלּא ְכּ ֵרוֹחשׁ ָוָנד:

one who carries) a neveilah) והנשא clothing in a mikveh, and he will become tahor (ritually Our pasuk says that is והנשא pure) in the evening. becomes tamei. But depending on how this word or (ְוה ֹ נּ ֵשׂא) Now since the pasuk does not specify when the person vowelized, it can be read either as v’hanosei V’hanosei refers to the one who .(ְוה ִ נּשּׂא) ate the neveilah, we know that the law applies even if he as v’haneesa ate the neveilah just before sunset and immersed himself carries the neveilah; v’haneesa refers to that which is in a mikveh immediately afterward. In such a case, the carried. neveilah has not at all been digested yet, so why does it The word here is v’hanosei, but if the Torah wished it to not make him tamei as if he is carrying it? be understood only as v’hanosei (the one who carries), with ,ְו ה ֵנּוֹשׂא ,We learn from this that a tamei object that is swallowed the word would have been written it out fully without the vav, the Torah ,והנשא does not make something else tamei (Chullin 71a).269 the letter vav. By writing indicates that the word is to be understood to teach about .ְוה ִ נּשּׂא and ְוה ֹ נּ ֵשׂא The Right Measure both If an animal dies without shechitah (kosher slaughter), According to one opinion, the Torah is teaching two the neveilah (carcass) makes someone who touches it or things: (1) V’hanosei teaches that one who carries a nev- carries it tamei (ritually impure). eilah is tamei. (2) V’haneesa teaches that the piece of nev- eilah he carries must be something that can be carried as ְוה ֹא ֵכל ִמ ִנּ ְבל תהּ ְיכ ֵבּס ְבּג דיו. מה תּ ְ למוּד לוֹמר ְ"וה ֹא ֵכל" ִל ֵיתּן ִשׁיעוּר a single unit, so that when he lifts one part of the kezayis ְל ֵנוֹג ע ְוּל ֵנוֹשׂא ְכּ ֵאוֹכל,  מה ֵאוֹכל ִבּ ְכז ִ ית אף ֵנוֹג ע ְו ֵנוֹשׂא ִבּ ְכז ִ ית (נדה olive size), the rest follows on its own. If someone carries) מב:): Our pasuk seems to be saying that if someone eats meat two separate half-kezayis pieces of neveilah on a splinter of an animal neveilah (carcass) he becomes tamei (ritually he is not tamei, since the two pieces cannot themselves be impure), even though he did not touch it. But this is not carried as a single unit (Chullin 124b). true. Only the neveilah of a kosher bird makes someone Touching and Carrying ְוה ֹנּ ֵשׂא. ִקוּלית ְנ ֵבלה ְו ִקוּלית ה ֶ שֶּׁרץ ה ֵנּוֹג ע בּ ֶהם ְס ִתוּמים ְט ִהוֹרים. . . tamei through swallowing even without touching.270 What ְבּמ גּע. ִמנִּ ין ֶשׁ אף ְבּמ שּׂא? תּ ְ למוּד לוֹמר "ה ֹ נּ ֵגע " (פסוק לט) ְ”וה ֹ נּ ֵשׂא“, ֶאת ?does our pasuk mean ֶשׁ בּא ִל ְכ לל מ גּע  בּא ִל ְכ לל מ שּׂא, לֹא  בּא ִל ְכ לל מ גּע לֹא  בּא ִל ְכ לל מ שּׂא The answer is that our pasuk is teaching the amount (חולין קכה.): of neveilah that a person must touch or carry to become tamei. Just as the minimum amount for eating is gener- Our pasuk teaches that one who carries a neveilah (car- ally a kezayis (olive’s volume),271 so too a kezayis is the cass), even without coming into contact with it, becomes minimum amount of neveilah that can transmit tumah to tamei (ritually impure). someone who touches or carries it (Niddah 42b). We know that a person does not become tamei from touching a bone that has marrow inside when the bone is And one who carries its carcass. entirely closed.272 However, we would think that if someone — ְוה ֹנּ ֵשׂא ֶאת ִנ ְבלתהּ carries a closed bone he does become tamei, like anyone Splinters carrying neveilah without actually touching it. If an animal dies without shechitah (kosher slaughter), The previous pasuk taught that one who touches a the neveilah (carcass) makes someone who touches it or neveilah becomes tamei, and our pasuk teaches about carries it tamei (ritually impure). carrying the neveilah. The Torah teaches these laws ְ together so that we apply the rules of one to the other. This ְוה ֹנּ ֵשׂא. ְשׁ ֵני ֲחצ ֵאי ֵז ִיתים ֶשׁ ְתּח בן ְבּ ֵק  יסם, ֲא ִפילּוּ ִמוֹליך ֵוּמ ִביא  כּל היּוֹם tells us that someone who carries an unbroken marrow כּוּלּוֹ  טהוֹר, מאי ט ְ ע מא? ְכּ ִתיב ִ"נ שּׂא" ְוקִר ינן ֵ"נוֹשׂא" ְבּ ִע ינן ֵנוֹשׂא ְוהוּא .(bone does not become tamei (Chullin 125a ְדּ ִנ  ישּׂא ְבּ בת א ח ת (חולין קכד:):

269. See Schottenstein Edition, note 26. 270. See below, 17:15. 271. See discussion below, pasuk 42, “How Much?” 272. See discussion above, pasuk 39, “Untouchable.”

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and one who carries its carcass shall immerse his clothing and remain contaminated until evening. 41 Every creeping thing that creeps upon the land is an abomination, it shall not be eaten.

And every worms that are in the stems of olives and the stems of — ְו כל ה ֶשּׁ ֶרץ השֹּׁ ֵרץ  על הא ֶרץ ֶשׁ ֶקץ הוּא .41 grapes. These worms develop in the trees, not in the fruits. creeping thing that creeps upon the land is an They are therefore considered to have crept upon the abomination. ground (Chullin 67b).275 FROM THE SEFER HACHINUCH According to another opinion, we learn that gnats that ,develop inside a fruit are permitted from the next pasuk מצוה קסב: ֶשׁלֹּ א ֶל ֱא ֹכל ֶשׁ ֶרץ ה אֶרץ ֶשׁ ֶקץ ֵהם Mitzvah 162: The Prohibition to Eat Land-Sheratzim which says, they are an abomination ( ). The term -limits the pasuk’s prohibition only to crea ( ֵהם) ”they are“ tures that already creep on the ground, but not those that The Punishment 273 will eventually do so. The pesukim above taught that there are eight specific Now, we would think that if the gnats left the fruit and types of dead sheratzim (creeping creatures) that transmit then returned to it, they should be permitted since they are tumah (ritual impurity). Our pasuk now teaches that all now no longer creeping on the ground. This is not so. Our ”The term “it is .( ֶשׁ ֶקץ הוּא) creeping creatures — not only those eight — are forbidden pasuk says, it is an abomination teaches that it keeps its status, meaning that once (הוּא) .to be eaten the gnat leaves the fruit, it remains forbidden even if it later ְוכל ה ֶשּׁ ֶרץ השֹּׁ ֵרץ על הא ֶרץ. האי מאן ְדּאכ ל ִבּ ִינ יתא ְדּ ֵבי ְכּר בא, מ ְ ל ִק ינן ֵליהּ ִמשּׁוּם ֶ"שֶׁרץ ה שֵֹּׁרץ על האֶרץ" (מכות טז:): returns (Yerushalmi Terumos 8:1). Our pasuk prohibits eating a creature that creeps upon Clean Beer the ground. If someone eats a cabbage worm, he is punished with In Talmudic times, beer was produced from dates that malkus (lashes) for this sin (Makkos 16b).274 were often infested with worms in their early stages of de- velopment, so the beer needed sifting before it could be On the Tree drunk. Since such beer was too dense to pass through a cloth sifter, it was common to filter it by pouring it through ְו כל ה ֶשּׁ ֶרץ השֹּׁ ֵרץ  על הא ֶרץ. א מר ְשׁ ֵמוּאל: ִקישּׁוּת ֶשׁ ִה ְת ִל  יעה ְבּ ִא ֶבּיה, -slivers of wood and reeds. The insects would attach them ֲא  סוּרה ִמשּׁוּם "ה ֶ שֶּׁרץ ה שֵֹּׁרץ על האֶרץ". ֵל  ימא ְמסֵ יּ יע ֵליהּ, ְדּת ֵני ֲח דא: selves to the slivers and the cleaned beer would pass "על האֶרץ" ְל ִהוֹציא ֶאת ה ִ זּ ִיזּין ֶשׁבּ ֲ עד ִשׁים, ְו ֶאת ה יּ ִתּוּשׁים ֶשׁ ִבּ ְכ ֵל ִיסים, ְ .through ְותוֹל עת ֶשׁ ִבּ ְתמִרים ְו ֶשׁ ִבּ ְג ְרוֹגרוֹת, ְות ְ ניא ִאידך "כּל ה ֶ שֶּׁרץ ה שֵֹּׁרץ ע ל ְוכל ֶשׁ ֶרץ השֹּׁ ֵרץ  על הא ֶרץ. א מר רב  הוּנא: לֹא ִל ְשׁ ֵפּי ִא ִינשׁ ִשׁ ְיכרא האֶרץ" ְל רבּוֹת תּוֹל עת ֶשׁ ְבּ ִעיקֵּרי ֵז ִיתים ְו ֶשׁ ְבּ ִעיקֵּרי ְגּפ ִנים. . . ִא ִידי ְו ִא ִידי ְבּ ִצ ְב י יתא ְבּ ְאוּר תּא, ִדּ ְיל מא פִּרישׁ ְל ֵעיל ִמ ִצּ ְב י יתא ְוה דר נ ִפיל ְלכ סּא, ְבּ ִא ֶבּ  יה, ולֹא ק ְ שׁ יא,  הא ְבּ ֵפ ירא  הא ְבּ ִאילנא (חולין סז:): ְוהֵוי ֵעוֹבר ִמשּׁוּם ֶ"שֶׁרץ ה שֵֹּׁרץ על האֶרץ". . . א מר ֵליהּ רב ִח ְס דּא ְלר ב ֶשׁ ֶקץ הוּא. ה ִ זּ ִיזין וּב ְ ז ִבּ ִיזין ְוּבה ְ ג ִזין,  יכוֹל ִבּ ְז מן ֶשׁ ֵהן בּ ְ פִּרי, תּ ְ למוּד לוֹמ ר  הוּנא, תּ ְ ניא ִדּ ְמס יּיע ל ְך:  "כּל ה ֶ שֶּׁרץ ה שֵֹּׁרץ על האֶרץ" ְל רבּוֹת י ְ ב ִחוּשׁין (פסוק מב) ֶ”שׁ ֶקץ ֵהם“, ִבּ ְז מן ֶשׁ ֵהן ִבּ ְפ ֵני ע ְ צ מן, ְולֹא ִבּ ְז מן ֶשׁ ֵהן בּ ְ פִּרי. ֶשׁ ִסּ ְינּ נן, ט ְ ע מא ְדּ ִס ְינּ נן,  הא לֹא ִס ְינּ נן שֵׁרי (חולין סז.):  יכוֹל ֲא ִפילּוּ י ְצאוּ ְוח ְזרוּ, תּ ְ למוּד לוֹמר ֶ"שׁ ֶקץ הוּא“, ו ֲ א ִפילּוּ י ְצאוּ ְוח ְזרוּ Our pasuk says that it is forbidden to eat a creature (ירושלמי תרומות ח, א): Our pasuk says that it is forbidden to eat creatures that “that creeps upon the land,” but it begins with the word -This teaches that even worms that were fil .(ְוכל) ”This means that the crea- “every .( על האֶרץ) ”creep “upon the land tures have actually crept on the ground. If worms develop tered out of beer are included in the prohibition concern- inside a fruit and have not yet crept upon the ground, they ing creatures that creep on the land. However, if they were are permitted. not filtered out, it is permitted to drink them with the beer, According to one opinion, produce that is still attached since they have not crept on the land.276 to the ground or to a tree is considered like the ground We learn from this that one should not filter beer at itself in this regard. Therefore, if a cucumber became night, because a worm might become separated from wormy while attached to the ground, it is forbidden, for the beer and crawl momentarily upon the chips and the worms that have moved around inside the attached then fall into the cup. Since it is dark, when one sees cucumber are considered to have “crept upon the land.” it in the cup the next day, he will think that it never left It is only if they develop inside a detached fruit (and never the beer and is therefore permitted. But since in real- left that fruit) that they are permitted. ity it did crawl out on the wood chips that night, he will our pasuk also be eating a sheretz “that creeps on the land” (Chullin ,(ְוכל) ”By beginning with the word “every includes certain creatures in the prohibition. This includes 67a).

273. Pasuk 29 and on. 274. See Schottenstein Edition, notes 18 and 19. 275. See Schottenstein Edition, note 8. 276. See previous discussion.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 282 / ספר ויקרא פרשת שמיני יא / מב־מג

ְ ְ ְ ְ מב ֹכּל ֩ ֵ֨הוֹלך  על־*גּ ֜ חוֹן ְו ֣ ֹכל | .הוֹלך  ע ַל־אְר ֗בּע ֚ ַעד כּל־ מב ֹכּל ִדּ ְמה לּ ך על ְמ ִעוֹהי ְו ֹכל ִדּ ְמה לּ ך על אְ ר בּע עד  כּל ְס ִגיאוּת ר ְ גל ִאין ְלכל ַמ ְרבּ.ה ר ְג֔ל ִים ְל כל־השּׁ Uֶרץ השֹּׁר.ץ  על־ה א ֶ רץ ֥לֹא ִר ֲח שׁא ְדּר ֵחשׁ על אְ ר עא לא ֵת ְיכ ֻלנּוּן ֲאֵרי ִשׁ ְקצא ִאנּוּן: מג לא ְתשׁ ְ קּצוּן ית ֽ ֹת ְאכ ֖לוּם ִכּי־שׁ lֶקץ 3 הם: מג  א ְל־תּ ַשׁ ְקּצוּ֙ ֶאת־נ ְפ ֣שֹׁ ֵת ֶ֔יכם נ ְ פשׁ ֵתיכוֹן ְבּכל ִר ֲחשׁא ְדּר ֵחשׁ ְולא ְבּ כל־השּׁUֶרץ השּׁMֹ רץ ְו ֤לֹא ִתטּ ְמּאוּ֙ בּ ֶ֔ הם ְו ִנ ְט ֵמU תם G בּם: ִת ְסתּ ֲ אבוּן ְבּהוֹן ְו ִת ְסתּ ֲ אבוּן פּוֹן ְבּהוֹן:

* ו' דגחון רבתי והיא חצי התורה באותיות

רש“י (מב) ֵהוֹל ְך על ָגּחוֹן. ֶזה ָנ ָחשׁ (תורת כהנים שם ב; חולין סז:). ְוּלשׁוֹן ָ”גּחוֹן“ ֶזה נ ָדּל (שם ושם), ֶשׁ ֶרץ ֶשֵׁיּשׁ לוֹ רְגלִים ֵמרֹאשׁוֹ ְו עד ְזָנבוֹ ְל ָכאן ְוּל ָכאן, ְו ִקוֹרין ְשׁ ִחָיּיה, ֶשׁ ֵהוֹל ְך  שׁח ְו ֵנוֹפל [נ“א: ְוָנפוּל]  על ֵמ ָעיו: ֹכּל ֵהוֹל ְך. ְל ָה ִביא ה ִשּׁ ְל ִשׁוּלין, צינטפיי“ד: (מג) אל ְתּ שׁ ְקּצוּ. בּ ֲא ִכ ָיל ָתן, ֶשׁ ֲה ֵרי ְכ ִתיב ”נ ְפ ֵשׁוֹת ֶיכם“, ְו ֵאין ִשׁיקּוּץ ְו ֶאת  ה ֶדּוֹמה  ל ֶדּוֹמה (שם ושם): ֵהוֹל ְך על א ְר בּע. ֶזה ע ְק ָרב: ָכּל. ְל ָה ִביא ֶאת ֶנ ֶפשׁ ְבּמ ָגּע, ְו ֵכן ְ”ולֹא ִתטּ ְמּאוּ“ בּ ֲא ִכ ָיל ָתן: ְו ִנ ְט ֵמ ֶתם ָבּם. ִאם א ֶתּם ִמטּ ְמּ ִאין ה ִח ִפּוּשׁית, אשקרבו‘‘ט ְבּלע“ז, ְו ֶאת  ה ֶדּוֹמה  ל ֶדּוֹמה (שם ושם): מ ְר ֵבּה ר ְג ל ִים. ָבּ ֶהן ָבּ ָא ֶרץ, אף ֲאִני ְמט ֵמּא ֶא ְת ֶכם ָבּ ָעוֹלם ה ָבּא ִוּב ִישׁיבת ָמ ְע ָלה (יומא לט.):

ְ ְ Among every creeping — ְל כל ה ֶשּׁ ֶרץ השֹּׁ ֵרץ  על הא ֶרץ — ֹכּל ֵהוֹלך  על  גּחוֹן ְו ֹכל ֵהוֹלך  על א ְר בּע  עד  כּל מ ְר ֵבּה ר ְגל ִים .42 Everything that creeps on its belly, and everything that thing that creeps upon the land. walks on four legs, up to all those with numerous legs. FROM THE SEFER HACHINUCH מצוה קסג: ֶשׁלֹּ א ֶל ֱא ֹכל ִמ ֵיני ְשׁ ר ִצים דּ ִקּים  ה נּוֹל ִדים Right in the Middle ִבּ ְז ר ִעים ְוּב ֵפירוֹת  גחוֹן.  וא''ו ְדּ  "גחוֹן" ֶח ְצ יין ֶשׁל ִאוֹתיּוֹת ֶשׁל ֵס ֶפר תּוֹרה (קידושין ל.): Mitzvah 163: The Prohibition to Eat Small Sheratzim  גחוֹן.  וא''ו ְדּ  "גחוֹן" צִר ְיך ִל ְהיוֹת זקוּף, ֶשׁ ִהיא ֲח ִצי ִאוֹתיּוֹת ֶשׁל תּוֹרה That Are Hatched in Seeds and Fruits (סופרים ט, ב): We are commanded not to eat the various types of tiny belly, in our pasuk is the , גחוֹן The letter vav in the word sheratzim that hatch inside seeds (beans whose seeds are midpoint of the Torah. Therefore, it is written large in a eaten, and grains) and fruit that are connected to the ground, Torah Scroll (Kiddushin 30a; Soferim 9:2). or those that hatch inside detached produce, from the time Like a Snake they emerge from the produce and creep on the ground. ֹכּל ֵהוֹל ְך על  גּחוֹן. ֶזה נ חשׁ, ֹ"כּל" ְל רבּוֹת ה ִ שּׁ ְילשׁוּל ְו ֶאת ה ֶדּוֹמה Unopened Eyes ְל ִשׁ ְילשׁוּל. ”ע ל אְ ר בּע“. ֶזה ע ְ ק רב, ֹ”כּל ֵהוֹל ְך“ ְל רבּוֹת ֶאת ה ִ ח ִיפּוּשׁית ְל כל ה ֶשּׁ ֶרץ השֹּׁ ֵרץ  על הא ֶרץ. ְל רבּוֹת ֶא ְפ ִרוֹחים ֶשׁלֹּא ִנ ְפ ְתּחוּ ֵע ֵינ ֶיהם ְו ֶאת ה ֶדּוֹמה ְל ִח ִיפּוּשׁית. ”מְ ר ֵבּה ר ְ גל ִ ים“. ֶזה נ דּל, "עד  כּל" ְל רבּוֹת ֶאת (ביצה ו:, חולין סד.): ה ֶדּוֹמה ְו ֶאת ה ֶדּוֹמה ְל ֶדוֹמה (חולין סז:): Our pasuk teaches that anything that creeps on the land G When our pasuk says that something that “creeps on is forbidden to be eaten. its belly” is forbidden to be eaten, it is obviously talking adds ( ְלכל) According to one opinion, the word every about a snake. But it also begins with the extra word that newly hatched kosher chicks whose eyes have not yet -This adds an earthworm and every .( ֹכּל) ”everything“ opened are like creatures that “creep upon the land” and thing similar to an earthworm, even if it moves by twist- may not yet be eaten (Beitzah 6b; Chullin 64a). ing itself rather than crawling.277 You may not eat them, for they — לֹא ֹת ְאכלוּם ִכּי ֶשׁ ֶקץ ֵהם ”G When it says that something that “walks on four legs is forbidden to be eaten, it is talking about a scorpion. are an abomination. Although a scorpion has eight legs, it mainly uses four of them to walk. The Torah begins this phrase with the A Minor Infraction לֹא ֹת ְאכלוּם ִכּי ֶשׁ ֶקץ ֵהם. "לֹא תּ ֲ א ִכילוּם", ְלה ְ ז ִהיר ה ְ גּ ִדוֹלים ע ל to add a beetle — which ,(ְו ֹכל) ”extra word “everything ה ְ קּט ִ נּים. . . ְדּלֹא ִל ְיספּוּ ְלהוּ ְבּיד ִ ים (יבמות קיד.): — has six legs but mainly uses four of them for walking and everything similar to a beetle.278 Our pasuk teaches that anything that creeps on the land G And when it says that something “with numerous legs” is forbidden to be eaten. But this seems extra, since the is forbidden to be eaten, it is talking about a centipede. previous pasuk says that it is forbidden to eat creeping .to creatures ( עד כּל) ”The Torah begins this phrase with “up to all לֹא) include things that are similar to a centipede, in that We therefore understand the words lo sochlum -you may not eat them,” as if they were vowel“ ,( ֹת ְאכלוּם they have many legs but not along their entire body, as -you may not cause oth“ ,(לֹא תּ ֲ א ִכילוּם) well as other insects similar to those, in that they have ized lo saachilum more than four legs (Chullin 67b).279 ers to eat them.” We learn from this that adults are not

277. See Schottenstein Edition, note 31. 278. See Schottenstein Edition, note 33. 279. See Schottenstein Edition, note 34.

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Prohibition of 42 Everything that creeps on its belly, and everything that walks on four legs, up to all eating creeping those with numerous legs, among every creeping thing that creeps upon the land, you creatures may not eat them, for they are an abomination. 43 Do not make your souls abominable by means of any creeping creature that creeps; do not contaminate yourselves through them, lest you become contaminated through them. allowed to give minors creeping creatures to eat (Yevamos abominable,” it is understood to be teaching that we may 114a).280 not eat any food that most people feel is disgusting. For example, one should not eat a live locust, even if it is How Much? (kosher and does not require shechitah (kosher slaughter לֹא ֹת ְאכלוּם ִכּי ֶשׁ ֶקץ ֵהם. ֲא ִכיל ת ְשׁר ִצים ֶלוֹקה ע ליו ְבּכ זּ ִ ית, מאי (Shabbos 90b). ט ְ ע מא? ֲא ִכ  ילה ְכּ ִתיב ְבּהוּ (מעילה טז:): By means of any creeping creature — ְבּ כל ה ֶשּׁ ֶרץ השֹּׁ ֵרץ -The rule is that when the Torah mentions the term “eat .it refers to a minimum of a kezayis (olive’s that creeps ,( ֲא ִכילה) ”ing לֹא) volume). A form of this word is used in our pasuk which says that it is forbidden to eat a forbidden A Doubtful Touch ,( ֹת ְאכלוּם ְבּ כל ה ֶשּׁ ֶרץ השֹּׁ ֵרץ. ְכּ ִתיב ְ"בּ כל ה ֶ שֶּׁרץ ה שֵֹּׁרץ",  כּל  מקוֹם ֶשׁהוּא ֵשׁוֹרץ. .creature ְוּכ ִתיב (לעיל פסוק כט) ”ע ל האֶרץ",  הא ֵכּ יצד? ו דּאי מ גּעוֹ ט ֵמא, ס ֵפק We learn from this that if someone eats a kezayis of a מ גּעוֹ  טהוֹר (נזיר סד.): (creeping creature he is punished with malkus (lashes (Me’ilah 16b). Our pasuk seems to say that a creeping creature is for- bidden wherever it is creeping. But we learned above284 They are Yours that a sheretz (one of the eight creeping creatures) is tamei לֹא ֹת ְאכלוּם ִכּי ֶשׁ ֶקץ ֵהם. ְו הא ְכּ ִתיב "לֹא ֹת ְאכלוּם ִכּי ֶשׁ ֶקץ ֵהם"? ֲאמ ר (ritually impure) only if it is creeping “on the land.” Ac- ר ִ בּי מ נא: ִמ ֵיעט ִאיסּוּר ֲהנ ייה ֶשׁבּוֹ (ירושלמי ערלה ג, א; ירושלמי פסחים ב, cording to one opinion, the two pesukim are talking about א): different cases. According to one opinion, whenever the Torah says that If someone definitely touched a dead sheretz, he is something is forbidden to be eaten, it is also forbidden tamei regardless of where it is located — in water or on to have benefit from it. We would therefore think that the ground. This accounts for our pasuk, which makes no since our pasuk says that it is forbidden to “eat” creeping restrictions on place.285 creatures, it is also forbidden to have benefit from them. If there is a question as to whether or not the dead However, the pasuk about nonkosher fish says,281 They sheretz was touched, the person is tahor (ritually pure) shall remain an abomination “to you.” The term “to you” if the sheretz was floating in water. This accounts for the is extra and teaches that nonkosher creatures “shall pasuk above, which suggests that these creatures make (ל ֶכם) 282 be yours” to benefit from (Yerushalmi Orlah 3:1; Yeru- things tamei only on the ground, but not in water (Nazir 283 shalmi Pesachim 2:1) . 64a). -Do not contaminate your — ְולֹא ִתטּ ְמּאוּ בּ ֶהם ְו ִנ ְט ֵמ ֶתם בּם Do not make your souls —  אל ְתּשׁ ְקּצוּ ֶאת נ ְפשֹׁ ֵת ֶיכם .43 abominable. selves through them, lest you become contaminated FROM THE SEFER HACHINUCH through them. Tumah From Eating מצוה קסד: ֶשׁלֹּ א ֶל ֱא ֹכל ִמ ֶשּׁ ֶרץ המּ ִים ְולֹא ִתטּ ְמּאוּ בּ ֶהם ְו ִנ ְט ֵמ ֶתם  בּם. ְוה ְכ ִתיב ְ"ולֹא ִתטּ ְ מּאוּ בּ ֶהם ְו ִנ ְט ֵמ ֶתם Mitzvah 164: The Prohibition to Eat Water-Sheratzim  בּם", א מר רב פּפּא ִמ כּאן ֶשׁ ְטּוּמא ת ְגִּוויּה ְדּאוֹר ְ י  יתא, ִמ ְדּר בּ נן ְוּקרא We are commanded not to eat water-sheratzim, meaning א ְ סמ ְ כ תּא ְבּע ְלמא (יומא פ:): .any of the tiny creatures that swim in water When our pasuk says, do not contaminate yourselves It’s Disgusting through them, it cannot be prohibiting someone to become .tamei (ritually impure) by touching a creeping creature אל ְתּשׁ ְקּצוּ ֶאת נ ְפשֹׁ ֵת ֶיכם. ר ב כּ ֲ הנא ֲהוה ק ֵאים ק ֵ מּיהּ ְדּ רב, ו ֲ הוה Only Kohanim are commanded not to become tamei, and ק ְמע ֵ בּר ִשׁוֹשׁ יבא א ֵפּוּמּיהּ, א מר ֵליהּ: שׁ ְ ק ֵליהּ, ְדּלֹא ֵל ְימרוּ ֵמ יכל קא ֵכיל -even they are prohibited only from contaminating them ֵליהּ, ְוקע בר ִמשּׁוּם בּל ְתּשׁ ְ קּצוּ ֶאת נ ְ פשֹׁ ֵת ֶיכם (שבת צ:): Even though our pasuk is speaking about eating selves through a human corpse. Rather, the pasuk means creeping creatures when it says not to “make your souls that we are not allowed to eat creeping creatures.

280. See Schottenstein Edition, note 52. 281. Above, pasuk 11. 282. See discussion above, pasuk 11, “Abomination Forever.” 283. See Schottenstein Edition, Yerushalmi Pesachim 13b note 9. 284. Pasuk 29. 285. Actually, our pasuk does not refer to tumah in the sense of ritual contamination; it refers to spiritual contamination that results from eating creeping creatures. Apparently, the fact that the .become tamei, indicates that it refers also to tumah in the usual sense , ִתטּ ְ מּאוּ Torah uses the expression

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 284 / ספר ויקרא פרשת שמיני יא / מד־מו

מד K כּי ֲאK ני ֘יהוה ֱא ֽלֹ ֵה ֶיכ ֒ם ְו ִה ְת ַק ִדּ ְשׁ ֶתּם֙ ו Bְה ִיP יתם ְקדֹ ִ֔שׁים כּoי מד ֲאֵרי ֲאנא ְיי ֱאל ֲהכוֹן ְו ִת ְתק ְ דּשׁוּן ְוּתהוֹן ק ִ דּ ִישׁין ֲאֵרי ק ִ דּישׁ ֲאנא ְולא ָק ֖דוֹשׁ א ִ ני ְו ֤לֹא ְתט ְמּאוּ֙ ֶאת־נ ְפ ֣שֹׁ ֵת ֶ֔יכם ְבּ כל־השּׁUֶרץ הGרֹמ5שׂ ְתס ֲ אבוּן ית נ ְ פשׁ ֵתיכוֹן ְבּכל ִר ֲחשׁא ְדּר ֵחשׁ ע ל אְ ר עא: מה ֲאֵרי ֲאנא ְיי  על־ה אGֶרץ: מפטיר מה כּKי | ֲאK ני ֗יהוה המּ ֲע_לה ֶא ְת ֶכם֙ ֵמאPֶרץ ְדּא ֵ סּק י ְתכוֹן ֵמאְ ר עא ְד ִמ ְצר ִ ים ְל ֶמ ֱהֵוי ִמ ְצ ֔ר ִים ל Bְה ֥יֹת לU כם 3 לאל8ֹ הים ו Bְה ִי P יתם ְקדֹ ִ֔שׁים o כּי ָק ֖דוֹשׁ א Gִני: ְלכוֹן ֶל ֱא להּ ְוּתהוֹן ק ִ דּ ִישׁין ֲאֵרי ק ִ דּישׁ ֲא נא: מו  דּא אוֹר ְ י תא ִד ְב ִע ירא ְוּדעוֹפא מו ֣זֹאת X תּוֹרת ה ְבּ ֵהמ ה֙ ְוה ֔ עוֹף ְו ֹכל֙ נ Pֶפשׁ ה ַח ֔יּה הGרֹמ Uֶשׂת בּמּ ִ ים ְוּד ֹכל נ ְ פשׁ תא חְ י תא ִדְּר ֵח שׁא ְבּמ יּא

רש“י (מד) ִכּי ֲא ִני ה’ ֱאלֹ ֵה ֶיכם. ְכּ ֵשׁם ֶשׁ ֲא ִני ָקדוֹשׁ ֶשׁ ֲא ִני ה‘ ֱאלֹ ֵה ֶיכם, ָכּ ְך (מה) ִכּי ֲא ִני ה’ ה מּ ֲע ֶלה ֶא ְת ֶכם.  על ְמ נת ֶשׁ ְתּק ְבּלוּ ִמְצוֹ תי ֶה ֱע ֵל ִיתי ֶא ְת ֶכם ְ”ו ִה ְתק ִדּ ְשׁ ֶתּם“, ק ְדּשׁוּ ֶאת עְצ ְמ ֶכם ְלמ ָטּה (תורת כהנים פרק יב, ג): ִו ְה ִי ֶיתם (תורת כהנים שם ד). ָ[דּ ָבר א ֵחר, ִ”כּי ֲאִני ה‘ המּ ֲע ֶלה ֶא ְת ֶכם“, ְבּ ָכוּלּן ְכּ ִתיב ְקדֹ ִשׁים. ְל ִפי ֶשׁ ֲאִני ֲאק ֵדּשׁ ֶא ְת ֶכם ְלמ ְע ָלה ְו ָל ָעוֹלם ה ָבּא (יומא שם): ְולֹא ְ”ו ֵהוֹצ ִאתי“, ְו ָכאן ְכּ ִתיב ”המּ ֲע ֶלה“. ָתָּנא ְד ֵבי ר ִבּי ִי ְשׁ ָמ ֵעאל: ִא ְל ָמ ֵלי לֹא ֶה ֱע ֵל ִיתי ְת ט ְמּאוּ. ל ֲעבוֹר ֲע ֵל ֶיהם ְבּ ָל ִאוין ה ְר ֵבּה, ְו ָכל ָלאו מ ְלקוּת. ְו ֶזהוּ ֶשׁ ָא ְמרוּ בּ ְגּ ָמ ָרא: ֶאת ִי ְשׂ ָר ֵאל ִמ ִמְּצ ָרִים ֶא ָלּא ִבּ ְשׁ ִביל ֶשׁ ֵאין ִמטּ ְמּ ִאין ִבּ ְשׁ ָרִצים ְ(כּמוֹ ִמְצ ִרים ְוּכנ ֲעִנים) [נ“א: ָא כל ִפּוּט ָיתא ֶלוֹקה א ְר בּע, ְנ ָמ ָלה ֶלוֹקה ָח ֵמשׁ, ִצ ְר ָעה ֶלוֹקה ֵשׁשׁ (מכות טז:): ִכּ ְשׁ ָאר אוּמּוֹת] דָּיּים, וּמע ְל ָיוּתא ִהיא ְלגבְּייהוּ ְוֶזהוּ ְלשׁוֹן ”מ ֲע ֶלה“ (בבא מציעא סא:)]:

Therefore, when our pasuk says, lest you become con- Our pasuk says that if we sanctify ourselves we will be- taminated through them, it implies that if you do sin by come holy. This teaches that if someone sanctifies himself eating creeping creatures, you will become tamei from just a little, he will be given help from Hashem to become doing so. even holier. According to one opinion, this is a Scriptural hint (as- Also, if a person sanctifies himself in this world, his soul machta) for the Rabbinic law that if someone eats a tamei becomes sanctified in the higher realms as well. And by food, he becomes tamei286 (Yoma 80b). sanctifying himself in this world, he will be sanctified in the ( 39a). Don’t Begin World to Come Yoma Holy Waters ְולֹא ִתטּ ְמּאוּ בּ ֶהם ְו ִנ ְט ֵמ ֶתם  בּם. תּנא ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל: ֲע ֵבירה ְו ִה ְתק ִדּ ְשׁ ֶתּם. ֵאלּוּ מ ִ ים ִר ִאשׁוֹנים, ִ"ו ְה ִי ֶיתם ְקדֹ ִשׁים", ֵאלּוּ מ ִ ים א ֲ ח ִרוֹנים, ְמט ְ מ ֶט ֶמת ִלבּוֹ ֶשׁל א דם, ֶשׁ ֶנּ ֱא מר ְ"ולֹא ִתטּ ְ מּאוּ בּ ֶהם ְו ִנ ְט ֵמ ֶתם  בּם", א ל ִ"כּי  קדוֹשׁ", ֶזה ֶשׁ ֶמן, ֲ"א ִני ה’ ֱאלֹ ֵה ֶיכם", זוֹ ְבּרכה (ברכות נג:): ִתּ ְקֵרי ְ"ו ִנ ְט ֵמ ֶאתם" ֶא לּא ְו ִנטּ ְ מ ֶטם, א דם ְמט ֵ מּא ע ְ צמוֹ ְמ עט ְמט ְ מּ ִאין אוֹתוֹ הְ ר ֵבּה, ִמ ְלּמ טּה ְמט ְ מּ ִאין אוֹתוֹ ִמ ְלמ ְ ע לה,  בּעוֹלם ה ֶ זּה ְמט ְ מּ ִאין אוֹתוֹ G When our pasuk says, you shall sanctify yourselves, it .refers to washing our hands before we eat bread  ל  עוֹלם ה בּא (יומא לט.): lest you become con- G When it says, you will be holy, it refers to mayim“ ,(ְו ִנ ְט ֵמ ֶתם) The term venitmeisem acharonim, washing our hands before we recite Bircas .(ְו ִנ ְט ֵמ ֶאתם) taminated,” is usually written with an aleph Written without the aleph — the way it is written in our pa- HaMazon (Grace After Meals). -which G When it continues, for I am holy, it refers to the per ,(ְו ִנטּ ְ מ ֶטם) suk — it can be vowelized as venitamtem means “lest you become obstructed.” fumed oil with which we clean our hands at the end of The pasuk is therefore understood also to be saying: the meal. Do not contaminate yourselves; [but if you do,] you will G And when it begins, I am Hashem your God, it is talking become [even more] contaminated. This teaches that if about the Bircas HaMazon itself (Berachos 53b).287 someone commits a relatively light sin, he will eventually commit more serious sins. Positive Holiness ְו ִה ְתק ִדּ ְשׁ ֶתּם. מ ְ מ ֶזֶרת ְוּנ ִת  ינה מאי ִא  יכּא ְל ֵמ ימר? ְכּ ִתיב ְ"ו ִה ְתק ִ דּ ְשׁ ֶתּם". ִאי Also, if a person contaminates himself down here in the ה ִכי,  כּל ה  תּוֹרה  כּוּלּהּ נ ִ מּי ֲע ֵשׂה ְולֹא ת ֲ ע ֶשׂה הוּא, ִדּ ְכ ִתיב ְ"ו ִה ְתק ִ דּ ְשׁ ֶתּם"! world, his soul becomes contaminated in the higher realms (יבמות כ:): as well. And by contaminating himself in this world, he will be contaminated in the World to Come (Yoma 39a). When our pasuk says, you shall sanctify yourselves, it adds a positive mitzvah to refrain from nonkosher food, as .You shall sanctify your- taught in our parashah — ְו ִה ְתק ִדּ ְשׁ ֶתּם ִו ְה ִי ֶיתם ְקדֹ ִשׁים .44 selves and you will be holy. This cannot be a general statement, because that would be adding a positive mitzvah to every prohibited act in the Just Begin Torah, which obviously cannot be true (Yevamos 20b). ְו ִה ְתק ִדּ ְשׁ ֶתּם ִו ְה ִי ֶיתם ְקדֹ ִשׁים. א דם ְמק ֵ דּשׁ ע ְ צמוֹ ְמ עט, ְמק ְ דּ ִשׁין אוֹתוֹ Reward for Holiness הְ ר ֵבּה, ִמ ְלּמ טּה ְמק ְ דּ ִשׁין אוֹתוֹ ִמ ְלמ ְ ע לה,  בּעוֹלם ה ֶ זּה ְמק ְ דּ ִשׁין אוֹתוֹ ְו ִה ְתק ִדּ ְשׁ ֶתּם ִו ְה ִי ֶיתם ְקדֹ ִשׁים. כּל ה ְ מק ֵ דּשׁ ֶאת ע ְ צמוֹ ִבּ ְשׁ עת תּ ְ שׁ ִמישׁ,  ל  עוֹלם ה בּא (יומא לט.):

286. This is only a hint, because the pasuk is actually discussing spiritual contamination, not ritual contamination. See previous note. 287. See Schottenstein Edition, note 54.

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 285 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 11 / 44-46

44 For I am HASHEM your God — you shall sanctify yourselves and you will be holy, for I am holy; and you shall not contaminate your souls through any creeping creature that crawls on the earth. 45 For I am HASHEM Who brought you up from the land of Egypt to be a God unto you; you shall be holy, for I am holy. 46 This is the law of the animal, the bird, every living creature that swarms in the water,

ְ and would have been reason enough for Hashem to take הְ ו יין לוֹ בּ ִנים ְזכִרים, ֶשׁ ֶנּ ֱא מר ְ"ו ִה ְתק ִ דּ ְשׁ ֶתּם ִו ְה ִי ֶיתם ְקדֹ ִשׁים" ְוס ִמיך ֵליהּ .(us out (Bava Metzia 61b (להלן יב, ב) ִ”א שּׁה ִכּי ת ְ זִריע " (שבועות יח:): זֹאת  תּוֹרת ה ְבּ ֵה מה ְו העוֹף Our pasuk teaches that we should act in a sanctified manner. This includes having relations with one’s wife in a 46. — This is the law of the modest manner. animal, the bird. 288 The pasuk a little later says, When a woman conceives Eat Meat זֹאת  תּוֹרת ה ְבּ ֵה מה ְו העוֹף. ר ִ בּי ֵאוֹמר: עם האֶרץ  אסוּר ֶל ֱאכוֹל בּ שׂר, and gives birth to a male. Since these pesukim are close ֶשׁ ֶנּ ֱא מר "זֹאת תּוֹרת ה ְ בּ ֵה מה ְו העוֹף".  כּל  ה ֵעוֹסק בּ  תּוֹרה  מוּתּר ֶל ֱאכוֹל -together, we learn that if someone sanctifies himself dur ְבּ שׂר ְבּ ֵה מה  ועוֹף, ְו כל ֶשׁ ֵאינוֹ ֵעוֹסק בּ  תּוֹרה  אסוּר ֶל ֱאכוֹל ְבּ שׂר ְבּ ֵהמה ing relations with his wife, he will be rewarded with male  ועוֹף (פסחים מט:): .(children (Shevuos 18b And Our pasuk says the word torah, law, next to the word — ְולֹא ְתט ְמּאוּ ֶאת נ ְפשֹׁ ֵת ֶיכם ְבּ כל ה ֶשּׁ ֶרץ הרֹ ֵמשׂ  על הא ֶרץ you shall not contaminate your souls through any “animal.” We learn from this that someone who is involved creeping creature that crawls on the earth. in Torah study may eat meat of an animal or a bird. But if he does not study Torah, he should not eat meat (Pesachim FROM THE SEFER HACHINUCH 49b).289 מצוה קסה: ֶשׁלֹּ א ֶל ֱא ֹכל ִמ ֶשּׁ ֶרץ המּ ִים Bird Tumah Mitzvah 165: The Prohibition to Eat Sheratzim That Develop in Decaying Matter The special way of slaughtering a bird offering is called melikah. The Kohen uses his thumbnail rather than a knife We are commanded not to eat any sheratzim (creeping to cut the bird’s neck, and he cuts the back of the neck creatures) that develop from the decay of organic things. rather than the front. If someone kills an ordinary kosher bird this way, it is a neveilah (carcass) and makes some- .(For I am one who eats it tamei (ritually impure — ִכּי ֲא ִני ה' המּ ֲע ֶלה ֶא ְת ֶכם ֵמ ֶא ֶרץ ִמ ְצר ִים .45 Hashem Who brought you up from the land of Egypt. A kosher bird that is a neveilah makes someone tamei if he eats it, even if he does not touch it. זֹאת  תּוֹרת ה ְבּ ֵהמה ְו העוֹף. מל ק ְו ִנ ְמ ֵצאת ְטֵר  יפה, ר ִ בּי ֵמ ִאיר ֵאוֹמר: Worth It ֲא ִני ה' המּ ֲע ֶלה ֶא ְת ֶכם. ְי ִצ יאת ִמ ְצר ִ ים ְדּכ תב ר ֲ חמנא גּ ֵ בּי ְשׁר ִצים למּה ֵאינוֹ ְמט ֵ מּא ְבּ ֵבית ה ְ בּ ִל  יעה. . . ר ִ בּי ֵמ ִאיר ְק רא א ְ שׁ כּח ְוקד רשׁ "זֹאת תּוֹר ת ְ ה ְ בּ ֵה מה ְו העוֹף", ְו ִכי ְבּ ֵאיזוֹ  תּוֹרה שְׁו  ותה ְב ֵה מה ְלעוֹף ְועוֹף ִל ְב ֵה מה. . . ֶאלּא ִלּי, א מר ֵליהּ א מר ה קּדוֹשׁ  בּרוּך הוּא: ֲא ִני הוּא ֶשׁ ִה ְבח ְ נ ִתּי ֵבּין ִט פּה ֶשׁל לוֹמר ל ְך: מה ְבּ ֵה מה דּ בר ֶשׁמּ ְ כ ִשׁ ירהּ ל ֲ א ִכ  ילה ְמט ֵ הר ְטֵריפ תהּ ִמ ְטּוּמא תהּ, ְבּכוֹר ְל ִט פּה ֶשׁ ֵא ינהּ ֶשׁל ְבּכוֹר, ֲא ִני ע ִתיד ִליפּ רע ִמ ִמּי ֶשׁ ְמּעֵרב ִקְר ֵבי ד ִגים ְט ֵמ ִאין, ְבּ ִקְר ֵבי ד ִגים ְט ִהוֹרין ְוּמוֹכ רן ְל ִי ְשׂר ֵאל. א מר ֵליהּ: ֲא נא "ה מּ ֲ ע ֶלה" אף עוֹף דּ בר ֶשׁמּ ְ כ ִשׁיר בּ ֲ א ִכ  ילה ְמט ֵ הר ְטֵר  יפתוֹ ִמ ְטּוּמ אתוֹ (זבחים סט.־סט:):  קא ק ְ שׁיא ִלי. מאי ְשׁנא ה כא "ה מּ ֲ ע ֶלה" ְדּכ תב ר ֲ חמ נא?. . . תנא ְדּ ֵבי ר ִ בּי -Our pasuk mentions the laws of an animal and bird to ִי ְשׁמ ֵעאל: א מר ה קּדוֹשׁ  בּ ְרוּך הוּא: ִא ְילמ ֵלא לֹא ֶה ֱע ֵל ִיתי ֶאת ִי ְשׂר ֵאל .gether, teaching us to apply the laws of one to the other ִמ ִמּ ְצר ִ ים ֶא לּא ִבּ ְשׁ ִביל דּ בר ֶזה ֶשׁ ֵאין ִמטּ ְ מּ ִאין ִבּ ְשׁר ִצים דִּ יּי (בבא מציעא According to one opinion, this teaches that if the Kohen סא:): performs melikah on a bird offering and it is found to be After having taught the laws of kashrus in our parashah, invalid as a tereifah,290 someone who eats it does not be- Hashem mentions how He took the Jews out of Egypt. come tamei as he would if he ate a bird neveilah; rather, it Hashem is saying that when He took the Jews out, He had is compared to an animal. to distinguish between the Egyptian firstborn children and If an animal was slaughtered properly but found to be the other children. In the same way, Hashem can tell when a tereifah, it does not become tamei as a neveilah.291 The a cheating fish-seller mixes nonkosher fish parts in the same is true of a bird. If melikah was performed properly kosher fish, and He will punish this person. on a sanctified bird, it may not be eaten, but someone who In this pasuk, Hashem says, I brought you “up,” instead eats it does not become tamei (Zevachim 69a-69b). of the more usual “I took you out.” By saying it this way, Hashem is saying that the fact that the Jews would not eat Animals and Birds זֹאת  תּוֹרת ה ְבּ ֵה מה ְו העוֹף. ְו ִכי ְבּ ֵאיזוֹ  תּוֹרה שְׁו ותה ְבּ ֵה מה ְלעוֹף ְועוֹף creeping creatures was enough reason to bring them out  ִל ְב ֵה מה. . . לוֹמר ְלך: מה ְבּ ֵה מה ִבּ ְשׁ ִח  יטה אף עוֹף ִבּ ְשׁ ִח  יטה. ִאי מה ְלּה לּן ,(”of Egypt. Keeping these laws elevates us (“brings us up

288. Below, 12:2. 289. See Schottenstein Edition, note 7. 290. A tereifah is an animal with one of a well-defined group of fatal defects. Such an animal may not be eaten even if it is properly slaughtered. 291. See discussion above, pasuk 39, “Good for Something.”

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 286 / ספר ויקרא פרשת שמיני יא / מז

ְוּל כל־נ Uֶפשׁ השֹּׁר lֶצת  על־ה אGֶרץ: מז ְלה ְב ִ ֕דּיל 5 בּין הטּ מא . וּבין ְוּלכל נ ְ פשׁא ִדְּר ֵחשׁא ע ל אְ ר עא: מז ְלא ְ פר שׁא ֵבּין ְמסא בא ֵוּבין דּ ְ כיא הטּ ֑ הֹר k וּבין ה ַחיּ ה֙ הנּIֱא ֶ֔כ ֶלת ֵוּבין֙ ה ַח ֔יּה ֲאU שׁר ֥לֹא ת3א3 כל: פ פ פ ֵוּבין חְ י תא ְדּ ִמ ְתא ְ כ לא ֵוּבין חְ י תא ִדּי צ"א פסוקים. עבדי"ה סימן  לא ִמ ְתא ְ כ לא:

רש“י (מז) ְל ה ְב ִדּיל. לֹא ִב ְל ָבד  ה ֶשּׁוֹנה, ֶא ָלּא ֶשְׁיּ ֵהא ֵיוֹדע וּמ ִכּיר ָוּב ִקי ָבּ ֶהן (תורת ְלִנ ְשׁ חט רוּבּוֹ (שם ז): ֵוּבין ה חָיּה ה ֶנּ ֱא ֶכ ֶלת. ָצ ִר ְיך לוֹמר ֵבּין ְצ ִבי ְל ָערוֹד, כהנים שם ו): ֵבּין ה ָטּ ֵמא ֵוּבין ה ָטּהֹר. ָצ ִר ְיך  לוֹמר ֵבּין ֲחמוֹר ְל ָפ ָרה, ו ֲהלֹא ו ֲהלֹא ְכּ ָבר ְמ ָפוֹר ִשׁים ֵהם. ֶא ָלּא ֵבּין ֶשׁ ְנּוֹלדוּ ָבהּ ִס ָימֵני ְט ֵר ָפה ְכּ ֵשׁ ָרה, ְל ְנוֹלדוּ ְכּ ָבר ְמ ָפוֹר ִשׁים ֵהם. ֶא ָלּא ֵבּין ְט ֵמ ָאה ְל ָך ִל ְט ָהוֹרה ְל ָך, ֵבּין ִנ ְשׁ חט ֶחְציוֹ ֶשׁל ָקֶנה ָבהּ ִס ָימֵני ְט ֵר ָפה ְפּ ָסוּלה (שם ח):

slaughter. We also cannot say that a bird can be killed in ְבּרוֹב ְשׁנִ ים אף  כּאן ְבּרוֹב ְשׁנִ ים, תּ ְ למוּד לוֹמר "זֹאת“. ר ִ בּי ֱא ִל ֶיע ֶזר ֵאוֹמר. . .  any manner like a fish, because it is mentioned next to לוֹמר ְלך,  מה עוֹף ֶה ְכ ֵשׁרוֹ ִמן ה צּ וּאר, אף ְבּ ֵה מה ֶה ְכ ֵשׁ רהּ ִמן ה צּ וּאר. . . animals, which must have both of their pipes cut during ְור ִ בּי ֱא ִל ֶיע ֶזר האי ”זֹאת“ מאי ע ִביד ֵליהּ? ִאי לאו ”זֹאת“, ֲהוה ֲא ִמ ינא: shechitah. We learn from this that a bird is slaughtered by  מה עוֹף ְבּ ִס ימּן ֶא חד, אף ְבּ ֵה מה ְבּ ִס ימּן ֶא חד, כּ תב ר ֲ חמ נא ”זֹאת“. תּ ֵני .(cutting only one pipe (Chullin 27b בּר ק פּ רא: ”זֹאת תּוֹרת ה ְ בּ ֵה מה ְו העוֹף“. ֵה ִטיל ה כּתוּב ְלעוֹף ֵבּין ְבּ ֵהמה ְלד ִגים. ְלחְ יּיבוֹ ִבּ ְשׁ ֵני ִסימּ ִנין ִאי ֶא ְפ שׁר, ֶשׁ ְכּ בר הוּקּשׁ ְלד ִגים, ְל ְפוֹטרוֹ To distinguish between — ְלה ְב ִדּיל ֵבּין הטּ ֵמא ֵוּבין הטּהֹר .47 ְבּלֹא ְכּלוּם ִאי ֶא ְפ שׁר ֶשׁ ְכּ בר הוּקּשׁ ִל ְב ֵה מה,  הא ֵכּיצ ד ֶה ְכ ֵשׁרוֹ ְבּ ִסימּן .the contaminated and the pure ֶאחד (חולין כז:): Our pasuk mentions the laws of an animal and bird to- A Good Connection ְלה ְב ִדּיל ֵבּין הטּ ֵמא ֵוּבין הטּהֹר. א מר ר ִ בּי ִח יּיא בּר א בּא א מר ר ִ בּי יוֹח נן: .gether, teaching us to apply the laws of one to the other  כּל ה ֵפּוֹרשׁ ֵמ ִא ְשׁתּוֹ  ס ְמוּך ְלֶו ְס תּהּ הְ ו יין לוֹ בּ ִנים ְזכִרים, ִדּ ְכ ִתיב ְ"לה ְ ב ִדּיל There is a special way of slaughtering a bird offering ֵבּין ה טּ ֵמא ֵוּבין ה טּהֹר“ ְוס ִמ ְיך ֵליהּ (להלן יב, ב) ִ”א שּׁה ִכּי ת ְ זִר יע ְוי ְלדה -called melikah. This involves the Kohen using his thumb ז כר" (שבועות יח:): nail rather than a knife to cut the bird’s neck, and he cuts the back of the neck rather than the front. Our parashah gave clear instructions on what is permit- According to one opinion, our pasuk teaches that just as ted to be eaten and what is forbidden. It would not seem a kosher animal becomes permitted to be eaten through necessary for it to conclude that we have to separate be- .(ה טּהֹר) and kosher (ה טּ ֵמא) shechitah (kosher slaughter), so, too, does a kosher bird tween nonkosher that is not being brought as an offering. The next parashah begins with the pasuk,293 When a Now, in the case of an animal, a majority of both its tra- woman conceives and gives birth to a male. chea (“windpipe”) and esophagus (“food pipe”) must be By connecting it to our pasuk, we can understand the cut for shechitah to be valid. For a bird it is enough to cut words “contaminated” and “pure” in our pasuk as a refer- the majority of just one pipe. Since our pasuk begins with .ence to the next passage זֹאת .also means to separate ( ְלה ְ ב ִדּיל) the word this ( ), it teaches that the law of an animal The word lehavdil and bird is the same in only one way — they both require There are times that a husband must separate himself from shechitah. his wife — avoiding relations — because of possible tumah According to another opinion, the comparison between (ritual impurity). an animal and a bird refers to a bird offering. Just as a bird If he does so, he will be rewarded by the birth of male offering is valid when melikah is performed on its neck,292 children, as mentioned by the pasuk below (Shevuos so the shechitah of an animal is valid when it is performed 18b).294 on its neck. Now, in the case of a bird, it is enough to cut Between the — ֵבּין החיּה ה ֶנּ ֱא ֶכ ֶלת ֵוּבין החיּה ֲא ֶשׁר לֹא ֵתא ֵכל .just one pipe; but for an animal both pipes must be cut it teaches that creature that may be eaten and the creature that may ,(זֹאת) Since our pasuk begins the word this the law of an animal and bird is the same in only one way not be eaten. — they both need to be slaughtered at the neck. A third opinion has a completely different understanding The Eighteen ֵבּין הח יּה ה ֶנּ ֱא ֶכ ֶלת ֵוּבין הח יּה ֲא ֶשׁר לֹא ֵתא ֵכל. תּ נא ְדּ ֵבי ר ִ בּי ִי ְשׁמ ֵעאל. . . of our pasuk. It says, This is the law of the animal and the ֵאלּוּ ְשׁ ֶמוֹנה ֶע ְשֵׂרה ְטֵרפוֹת ֶשׁ ֶנּ ֶא ְמרוּ ְלמֹ ֶשׁה ִמ ִסּינ י (חולין מב.): ,bird and every living creature that swarms in the water meaning fish. The bird is mentioned between the animal According to one opinion, when our pasuk mentions and the fish. creatures “that may not be eaten,” it refers to the eighteen On the one hand, we cannot require that a bird be types of tereifah295 animals. Since the pasuk describes slaughtered by cutting both pipes like an animal, because these types of tereifah animals as “living,”296 we can infer it is mentioned next to fish, which do not need any kosher that tereifah animals can live for a full year297 (Chullin 42a).

292. Above, 5:8. 293. 12:2. 294. See Schottenstein Edition, note 22. 295. A tereifah is an animal with one of a well-defined group also has (ח יּה) ”of fatal defects. Such an animal may not be eaten even if it is properly slaughtered. 296. The Hebrew word for “animal the meaning of “living.” 297. See discussion above, pasuk 2, “The Tereifah Lives On.”

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 287 / VAYIKRA/LEVITICUS PARASHAS SHEMINI 11 / 47

and for every creature that creeps on the ground; 47 to distinguish between the con- taminated and the pure, and between the creature that may be eaten and the creature that may not be eaten.

הפטרת שמיני / HAFTARAS SHEMINI שמואל־ב ו:א — ז:יז / I Shmuel 6:1 — 7:17 ו א ו ֨ יֹּ ֶסף ֥עוֹד דּוQד ֶא  ת־כּל־בּ ֥חוּר ְבּ ִי ְשׂרO אל ְשׁלNֹ שׁים ,avid once again gathered every chosen one in Israel 1 6 Dthirty thousand. 2 rose up and went, with the א ֶ\לף: ב ו יּ Zקם ׀ ו יּ Xֶל ְך דִּ ֗וד ְו כל־העם֙ ֲאU שׁר ִא ֔תּוֹ ִמבּ SֲעOלי entire people that was with him, from Baalei-Yehudah to bring ְי ` הוּדה ְלה Sֲע ֣לוֹת ִמ֗שּׁם ֚ ֵאת ֲא֣רוֹן ה ֱ\אלֹ ִ֔הים ֲא ֶשׁ ִר־נ ְקרZא :up from there the Aron of God upon which is called the Name ֵ֗שׁם X שׁם ֧יהוה ְצב ֛אוֹת יcֹ שׁב ה ְ כֻּרb בים ע\ ליו: ג ו יְּ ר ִ֜כּבוּ the Name of HASHEM — Master of Legions, Who is enthroned upon the Keruvim — is upon it. 3 They placed the Aron of God ֶא ֲת־א֤רוֹן ה ֱ\אלֹ ִהים֙ ֶא ֲל־עגZלה ֲחד֔שׁה וִ֨ יּשּׂ ֻ ֔אהוּ ִמc בּית upon a new wagon and bore it from the house of Avinadav ֲאj בינi דב ֲאU שׁר בּ ִ גּ ְב` עה ְו ֻעZ זּא ְוא ְ ח ֗יוֹ ְבּ ֵני֙ ֲאh בינ ֔דב ֽ ֹנ ֲהb גים -that was in Givah, and and Achyo the sons of Avina dav guided the new wagon. 4 They bore it from the house of ֶאת־ה ֲ\עגlלה ֲחד\ שׁה: ד וִ יּשּׂ ֻ ֗אהוּ ִמבּkית ֲאj בינדב֙ ֲאשׁUר Avinadav that was in Givah, with the Aron of God, and Ahio בּ ִ גּ ְב֔עה b עם ֲא֣רוֹן ה ֱ\אלnֹ הים ְוא ְ ח ֕יוֹ הOֹל ְך ִל ְפנcי ה\אֽרוֹן: walked in front of the Aron. 5 David and the entire House of Israel were rejoicing before HASHEM with all the cypress-wood ה ְודוhד ׀ ְו כ X ל־בּית ִי ְשׂר ֵ ֗אל ְמשׂ Sֲח ִקים֙ ִל ְפX ני ֔יהוה ְבּ ֖ ֹכל instruments, with harps, lyres, and drums, with and ֲעX צי ְב n רוֹשׁים ְוּב ִכ ֹנּ֤רוֹת ִוּב ְנב ִלים֙ ְוּב ֻת ִ֔פּים ִוּב ְמנSע ְ נb עים .cymbals 6 They came to the threshing-floor of Nachon — and Uzzah ְוּב ֶצ ְל ֱצj לים: ו ו יּ ֖בֹאוּ ע ֣ ֹד־גֶּרן נ ֑כוֹן וִ יּ ְשׁ ֨לח ֻע֜זּה ֶא ֲל־א֤רוֹן reached out to the Aron of God and grasped it, for the oxen ה ֱ\אלֹ ִהים֙ ו֣ יֹּ ֶאחז ֔בּוֹ N כּי שׁ ְ\מ ֖טוּ ה בּ\ קר: ז ו יּ jח q ר־אף יהוה֙ had shifted it. 7 The anger of HASHEM flared up against Uzzah and God struck him there for the error; Uzzah died there by ְבּ ֻע֔זּה ו יּc כּהוּ s שׁם ה ֱ\אלbֹ הים על־הr שּׁל ו יּ Zמת ֔שׁם b עם ֲא֥רוֹן .the Aron of God ה ֱ\אלjֹ הים: ח ו יּ hחר ְלדִ ֔וד ע ל ֩ ֲא ֶ֨שׁר פּu רץ ֛יהוה פּtֶרץ ְבּ ֻעזּ`ה David was upset because of the breach with which 8 HASHEM had broken forth against Uzzah; he called that place וִ יּ ְק ֞רא ל מּ ֤קוֹם ההוּא֙ פּUֶרץ ֻע֔זּה x עד ה֥ יּוֹם ה זּwה: ט וִ יּרlא ְ Breach of Uzzah to this very day. 9 David feared HASHEM on דQ וד ֶא ֖ת־יהוה בּ֣ יּוֹם ה ֑ הוּא ו ֕ יֹּ ֶאמר z איך י ֥בוֹא ֵאxלי ֲא֥רוֹן that day, and he said: ‘‘How can the Aron of HASHEM come 10 ֽיהוה: י ְו ֽלֹא־אבZה דִ ֗וד ְלהNסיר ֵאsליו ֶא ֲת־א֥רוֹן ֖יהוה to me?’’ David refused to remove the Aron of HASHEM to himself to the City of David; and David diverted it to the house ע h ל־עיר דּn וד ו יּX טּהוּ דִ ֔וד c בּית ֹע} ב ֱד־א ֖דֹם ה ִ גּj תּי: יא וֵ֩ יּ ֶשׁב֩ .of Oved-edom the Gittite ֲא ֨רוֹן ֜יהוה X בּית ֹעc בד ֱא ֛דֹם ה ִ גּbתּי ְשׁלZֹ שׁה ֳחדn שׁים ו ְ יבֶ|ר ְך -The Aron remained in the house of Oved-edom the Git 11 ְ tite for three months, and HASHEM blessed Oved-edom and ֛יהוה ֶא ֹת־עc בד ֱא ֖דֹם ְו ֶא  ת־כּ ֵל־בּ ֽיתוֹ: יב וֻ יּ ֗גּד ל מּ Uֶלך דִּו ֘ד :his entire household. 12 It was related to King David, saying ֵלאמֹ ֒ר ֵבּר ְ~ך ֗יהוה ֶא ֵ֨ת־בּית ֹעk בד ֱאדֹם֙ ְו ֶא  ת־כּ ֲל־א ֶשׁר־ HASHEM has blessed the house of Oved-edom and all that‘‘ ְ is his because of the Aron of God.’’ So David went and he ֔לוֹ בּ Sֲע ֖בוּר ֲא֣רוֹן ה ֱ\אלֹהnים ו יּ Xֶלך דִּ ֗וד ו ֩ יּע ל ֩ ֶא ֲת־א ֨רוֹן brought up the Aron of God from the house of Oved-edom to ה ֱ\אלֹ ִ֜הים ִמ ֵ֨בּית ֹעc בד ֱא ֛דֹם N עיר דּוbד ְבּ ִשׂ ְמ\ חה: יג ו ְ י ִ֗הי the City of David, with gladness. 13 Whenever the bearers of the Aron of HASHEM walked six paces, he slaughtered an ox כּי צ ֲ\ע ֛דוּ ֽ ֹנ ְשׂc אי ֲאֽר ֖וֹן־יהוה ִשׁZ שּׁה ְצעn דים וִ יּ ְז€ בּח ֖שׁוֹר and a fatted ox. 14 David danced with all his strength before ְוּמj ריא: יד ְודQ וד ְמכְ רc כּר ְבּ כ ֖ ֹל־עז ִל ְפX ני ֑יהוה ְודִ ֕וד ח ֖גוּר HASHEM, and David was girdled in a linen tunic. 15 David and the entire House of Israel brought up the Aron of HASHEM with ֵא ֥פוֹד \ בּד: טו ְודִוד֙ ְו כ X ל־בּית ִי ְשׂר ֵ ֔אל מ Sֲעbלים ֶא ֲת־א֣רוֹן .loud joyous sound and the sound of the shofar ֑יהוה ִבּ ְת i רוּעה ְוּב ֥קוֹל \ שׁוֹפר: טז ְוהיה֙ ֲא֣רוֹן ֔יהוה i בּא h עיר ,When the Aron of HASHEM arrived at the City of David 16 דּn וד ִוּמ ֨יכל בּת־שׁ ֜אוּל ִנ ְשׁ ְקZ פה ׀ ְבּ~ עד הSח ֗ לּוֹן ו ֵ ֨ תֶּרא ֶאת־ daughter of Shaul looked out the window and saw King David leaping and dancing before HASHEM, and she was ה מּ ֶ‚ל ְך דִּוד֙ ְמפk זּז ְוּמכְ ר ֵכּר֙ ִל ְפX ני ֔יהוה וN תּ ֶבז ֖לוֹ ְבּ ִל\ בּהּ: .contemptuous of him in her heart 17 יז ו יּ ִ ֜באוּ ֶא ֲת־א֣רוֹן ֗יהוה ו יּƒ צּגוּ ֹאתוֹ֙ ִבּ ְמ ֔קוֹמוֹ ְבּ ֣ת ְוֹך ה ֹ֔א ֶהל They brought the Aron of HASHEM and set it up in its place, in the tent that David had pitched for it; and David ֲא„ שׁר נ \ט ֖ה־לוֹ דּn וד ו ֨ יּ על דּN וד ֹע ֛לוֹת ִל ְפc ני ֖יהוה ְוּשׁלj מים: -brought up olah offerings before HASHEM, and peace offer 18 יח ו ְ י~ כל דִּ ֔וד ֵמה Sֲע ֥לוֹת \ ה iעוֹלה ְוה ְ שּׁלn מים ו ְ יבZֶר ְך ֶאת־ ings. When David had finished bringing up the olah offering and the peace offering, he blessed the people with the Name ה֔עם ְבּO שׁם ֥יהוה ְצב ֽאוֹת: יט ו ְ יח ֵ֨ לּק ְל כל־ה֜עם ְל כל־ -of HASHEM, Master of Legions. 19 He distributed to all the peo ֲה ֣מוֹן ִי ְשׂר ֵא ֘ל ְל ֵמh אישׁ ְו ע ִד־אשּׁ ֒ה ְל ִ ֗אישׁ ח€ לּת ֶ֨ל ֶחם֙ א ֔ חת ple, to all the multitude of Israel, to man and woman alike, a ְ loaf of bread, a portion of beef, and a container of wine; then ְו ֶא ְשׁZ פּר ֶא֔חד ו Sֲא ִשׁ i ישׁה ֶא` חת ו יּ cֶלך  כּל־הi עם N אישׁ ְל ֵב ֽיתוֹ: .the entire people, everyone, went to his home

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd 288 / ספר ויקרא הפטרת שמיני

Sephardim and Chabad Chassidim conclude the here. ְ כ ו יּ lשׁב דּוbד ְלברXך ֶא ֵת־בּ ֑יתוֹ ו ֵ תּ ֵ֞צא ִמq יכל בּ  ת־שׁאוּל ֙ David returned to bless his household. Michal daughter 20 ִל ְק~ ראת דִּ ֔וד ו ֗ ֹ תּ ֶאמר מ ִה־נּ ְכ ֨בּד ה ֜ יּוֹם מ Uֶל ְך ִי ְשׂר ֵ ֗אל of Shaul went out to meet David and she said, ‘‘How honored was the king of Israel today, who exposed himself today in ֲא ֶ֨שׁר ִנ ְג לה היּוֹם֙ ְל ֵע ֵיני֙ א ְ מ ֣הוֹת ֲעב ֔דיו ְכּ ִהגּ ֥לוֹת ִנ ְג ֖לוֹת the eyes of his servants’ maidservants, as one of the boors א€ חד הֵ\רj קים: כא ו֣ יֹּ ֶאמר דִּו ֘ד ֶא ִל־מיכ ֒ ל ִל ְפX ני ֗יהוה ֲא ֶ֨שׁר ’’!might expose himself ְ David answered Michal, ‘‘Before HASHEM Who chose me 21 בּ \ח ƒ ר־בּי מ}א ִב ֙יך ִוּמ כּ ֵל־בּ ֔יתוֹ ְלצ ֨ וֹּת ֹאN תי נQ גיד על־ע€ם over your father and over his entire household to appoint ֖יהוה ע ִל־י ְשׂר† אל ְושׂjח ְ קbתּי ִל ְפc ני ֽיהוה: כב ְוּנק ֤ לֹּ ִתי עוֹד֙ me as ruler over the people of HASHEM, of Israel — before HASHEM did I rejoice. 22 Had I held myself even more lightly ִמ ֔זֹּאת ְוהN י ִיתי שׁi פל ְבּ ֵע` יני ְו ִעם־ה ֲ\א מהוֹת֙ ֲאU שׁר א ֔מְר ְתּ than this and had I been lowly in my own eyes — and with ִעi מּם ִאכּב }דה: כג ְוּל ִמיכ ל ֙ בּת־שׁ ֔אוּל לֹא־ה lיה iלהּ י ֶ`לד the maidservants of whom you spoke, among them will I be ְ ’’!honored x עד ֥יוֹם \ מוֹתהּ: ז א ו ְ י ִ֕הי j כּי־י€ שׁב ה מּ tֶלך ְבּ ֵב ֑יתוֹ S ו ֛יהוה Michal daughter of Shaul had no child, until the day of 23 ֵהj נ יח ֥־לוֹ ִמסּבbיב ִמ כּ ֽ ֹל־א ְי\ ביו: ב ו ֤ יֹּ ֶאמר ה ֶ֨ מּ ֶל ְך֙ ֶאל־ .her death נZ תן ה נּ ִ ֔ביא ְרX אה ֔נא א ֹ\נN כי O יוֹשׁב ְבּX בית ֲארn זים ו Sֲארוֹן֙ hen the king dwelled in his home and HASHEM had 1 7 ְ ְ W given him rest from his enemies all around, 2 the king ה ֱ\אלֹ ִ֔הים יOֹ שׁב ְבּ ֥תוֹך ה ְ יִר \ יעה: ג ו֤ יֹּ ֶאמר נתן֙ ֶאל־ה ֶ֔ מּ ֶלך -said to Nassan the Prophet, ‘‘See now, I dwell in a house of ce ֛ ֹכּל ֲא„ שׁר ִבּ ְלב ְ\ב֖ך Xל ְך ֲע† שׂה N כּי ֖יהוה ִעמּ ְ\ך: ד ו ְ יb הי בּ לּ ְ~ילה ’’!dar wood while the Aron of God dwells within the curtain 3 Nassan said to the king, ‘‘Whatever is in your heart, go and ה ֑ הוּא ו Sְי ִהי֙ ְדּ ב ֔ר־יהוה ֶאל־נi תן ֵל ֽאמֹר: ה ל ְך ְוא\מְ רתּ֙ do, for HASHEM is with you.’’ k ֶאל־ע ְ בh דּי ֶאל־דִּ ֔וד ֖ ֹכּה א~ מר ֑יהוה הSאs תּה ִתּ ְב ֶנ N ה־לּי ב xִית :That night the word of HASHEM came to Nassan, saying 4 5 ‘‘Go and say to My servant, to David, ‘So says HASHEM, will ְל ִשׁ ְבj תּי: ו h כּי ֤לֹא י ֨שׁ ְב ִתּי֙ ְבּ ֔ב ִית ְ֠ל ִמ ֠יּוֹם ה Sֲעלֹ ִ ֞תי ֶא ְת־בּנkי you build a house for My dwelling? 6 For I have not dwelt ִי ְשׂר ֵאל ֙ ִמ ִמּ ְצ ֔ר ִים ְוx עד ה֣ יּוֹם הˆ זּה וא wְה ֶיה֙ ִמ ְתה ֵ֔ לּ ְך ְבּ ֖ ֹא ֶהל in a house from the day I brought the Children of Israel up from Egypt to this day, and I have moved about in a tent ְוּב ִמ ְשׁ\ כּן: ז ְבּ ֥ ֹכל ֲא ֶשׁ ִר־ה ְתה ֘ לּ ְ כ ִתּ ֘י ְבּ כ ְל־בּנXי ִי ְשׂר ֵא ֒ל and a tabernacle. 7 Wherever I moved about among all the ֲהדבZר ִדּ ֗בְּר ִתּי ֶאת־א ח ד֙ ִשׁ ְבX טי ִי ְשׂר ֵ ֔אל ֲאU שׁר ִצִ ֗וּ ִיתי Children of Israel, did I say a word to one of the leaders of ִלְר ֛עוֹת ֶאת־עN מּי ֶא ִת־י ְשׂרO אל ֵל ֑אמֹר sל מּה ֽלֹ ְא־ב ִנית„ם -Israel, whom I have appointed to shepherd My people Is rael, saying: ‘‘Why have you not built Me a house of cedar bלי c בּית ֲארזjים: ח ְ֠וע ֠ תּה ֽ ֹכּ ֹה־ת ֞אמר ְלע ְ בh דּי ְלדִ ֗וד ֤ ֹכּה ,wood?’’ ‘ 8 And now, so shall you say to My servant David אמ ר֙ ֣יהוה ְצב ֔אוֹת ֲאƒ ני ְלק ְ ח ִ ֨תּ יך֙ ִמן־ה נֶּ ֔וה מ}אx חר ה ֑ צֹּאן So says HASHEM, Master of Legions, I have taken you from‘ the sheepfold, from following the flock, to become ruler over  ל jְה ֣יוֹת נ ִ ֔גיד על־עb מּי ע ִל־י ְשׂר} אל: ט וא wְהU יה ִע ְמּ ֗ך ְבּ ֹכל ֙ My people, over Israel. 9 And I was with you wherever you ֲאU שׁר ה ֔ל ְכתּ ו\א ְ כר Nתה ֶא  ת־כּ ֽ ֹל־א ְיt ב יך ִמפּˆ נ יך ְועשׂ ִƒתי went, I cut down all your enemies before you, and I gave you great renown, like the renown of the great men who are  ְלך֙ X שׁם גּ ֔דוֹל ְכּc שׁם ה ְ גּדbֹלים ֲא„ שׁר בּאֶ\רץ: י ְושׂ ְ מhתּי in the world. 10 I dedicated a place for My people, for Israel; I ֠מ ֠קוֹם ְלע ִ֨ מּי ְל ִי ְשׂרk אל ְוּנט ְ ע ִתּיו֙ ְושׁ~ כן תּ ְ ח ֔תּיו ְו ֥לֹא ִיְרגּxז planted him there and he dwelt in his place so that he shall tremble no more; iniquitous people will no more afflict him ֑עוֹד ְו ֽלֹא־יֹƒסיפוּ ְב} ני־עְ ולה֙ ְל ע ֔נּוֹתוֹ כּ Sֲאt שׁר בּj ר \ אשׁוֹנה: as before. 11 From the day that I appointed judges over My יא ְוּל ִמן־ה ֗ יּוֹם ֲא ֶ֨שׁר ִצƒ וּ ִיתי ֽשֹׁ ְפ ִטים֙ על־עh מּי ִי ְשׂר ֵ ֔אל people Israel and gave you rest from all your enemies, and ֖   .HASHEM told you that HASHEM will make a dynasty for you ו Sֲה ִנ ֥ ֹיח ִתי ְלך ִמ כּ ֽ ֹל־א ְיˆ ביך ְו ִהגּƒיד ְל ֙ך ֔יהוה ִכּי־ב xִית When your days are completed and you lie with your 12 י Sֲע ֶשׂ ְה־לּ֥ך ֽיהוה: יב h כּי ׀ ִי ְמ ְל ֣אוּ י ֶ ֗מ יך ְושׁ\כ ְ בתּ֙ ֶא ֲת־אבֹ ֶ ֔ת יך forefathers, I shall establish after you your offspring who ו Sֲהj קימֹƒ תי ֶאת־זְ ר ֲעך֙ א Sֲחֶ ֔ר יך ֲא„ שׁר ֵיO צא ִמ ֵמּˆ ע יך ו Sֲהj כ ֹינתbי .will issue from your loins, and I shall establish his kingdom 13 He shall build a house for My sake, and I shall establish ֶאת־מ ְ מל ְ כ ֽתּוֹ: יג ֥הוּא ִי ְב ֶנה־בּ xִית ִל ְשׁn מי ְו ֽ ֹכנ ְ נQתּי ֶא ִת־כּסּcא the throne of his kingdom forever. 14 I shall be a Father unto him and he shall be a son unto Me; therefore, when he sins, מ ְ מל ְ כ ֖תּוֹ ע \ ד־עוֹלם: יד ֲא ִני֙ א wְה ֶי ֣ה־לּוֹ ְל ֔אב ְו ֖הוּא י jְה ֶיה־ I shall chastise him with the rod of men and with afflictions h לּי ְל† בן ֲא ֶשׁר֙ ְבּה ֲ~עוֹ ֔תוֹ ְו ֽהֹכ ְ ח ִתּיו֙ ְבּשׁ Xֶבט ֲאנ ִ֔שׁים ְוּב ִנ ְגעOי of human beings. 15 But My kindness will not be removed ְבּc ני א\ דם: טו ְוח ְ סb דּי ֽלֹא־י ֣סוּר ִמˆ מּנּוּ כּ Sֲא‚ שׁר ֲה ִס ֨רֹ ִתי֙ ֵמעhם from him as I removed it from Shaul, whom I removed from before you. 16 The security of your house and your kingdom    שׁ ֔אוּל ֲא„ שׁר ֲה ִס֖רֹ ִתי ִמ ְלּפw ניך: טז ְו ֶנ ְא ֨מן } בּ ְית ֧ך וּמ ְ מל ְ כ ְתּ ֛ך will be forever before you; your throne will be established ע iד־עוֹלם ְלפˆ נ יך ִכּ ְס ֲא֔ך י jְהי„ה נ ֖כוֹן ע \ ד־עוֹלם: יז ְכּ ֹכל ֙ ’’ ’.forever 17 In accordance with all these words and this entire vision, ה ְ דּבh רים ה ֵ ֔א ֶלּה ְוּכ ֖ ֹכל ה Sִחזּ ֣יוֹן הˆ זּה z כּן ִדּ„ בּר נi תן ֶאל־דּj וד: .so Nassan spoke to David

Reproduced from the Milstein Edition of Chumash With Talmud with permission of the copyright holder ArtScroll / Mesorah Publications Ltd