## Kli Yakar on Leviticus Chapter 11

###### Kli Yakar on Leviticus 11:1:1
[Kli Yakar on Leviticus 11:1:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:1:1)

**וַיְדַבֵּר ה׳ אֶל מֹשֶׁה וְאֶל אַהֲרֹן לֵאמֹר אֲלֵיהֶם.** מִלַּת ״אֲלֵיהֶם״ צָרִיךְ בֵּאוּר, כִּי מַה שֶּׁפֵּרֵשׁ רַשִׁ״י שֶׁחוֹזֵר לְאֶלְעָזָר וְאִיתָמָר שֶׁיִּהְיוּ גַּם הֵמָּה שְׁלוּחִים בְּמִצְוָה זוֹ לְפִי שֶׁכֻּלָּם הֻשְׁווּ בִּדְמִימָה, אֵינוֹ מְחֻוָּר, כִּי לֹא נִזְכְּרוּ אֶלְעָזָר וְאִיתָמָר קֹדֶם זֶה. גַּם הַפָּסוּק אוֹמֵר: ״וַיִּדֹּם אַהֲרֹן״ אֲבָל לֹא אֶלְעָזָר וְאִיתָמָר. וְהַקָּרוֹב אֵלַי לוֹמַר שֶׁנִּרְמַז בְּמִלַּת ״אֲלֵיהֶם״ עִנְיָן יָקָר מְאֹד, וּבָא לְמַעֵט כָּל הָאֻמּוֹת. וְהוּא כְּדֶרֶךְ שֶׁכָּתְבוּ רַבִּים מִן הַמְפָרְשִׁים עִנְיַן אִסּוּרֵי הַמַּאֲכָלוֹת, שֶׁיֵּשׁ שֶׁחָשְׁבוּ שֶׁהֵמָּה בְּרִיאוּת הַגּוּפוֹת וּרְפוּאָתוֹ, כִּי הַמַּאֲכָלִים הָהֵם מוֹלִידֵי לֵחוֹת רָעוֹת, וּלְדֵעָה זוֹ נָטָה הָרַמְבַּ״ן. וְאֵינוֹ כֵן, שֶׁהֲרֵי כָּל הָאֻמּוֹת אוֹכְלֵי בְּשַׂר הַשֶּׁקֶץ וְהָעַכְבָּר וְכָל הַטְּמֵאִים, וְכֻלָּם חֲזָקִים אַף בְּרִיאִים אֵין כּוֹשֵׁל בָּהֶם, וְאוֹכְלֵיהֶם לֹא חָלֵי וְלֹא מַרְגִּישׁ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And the Lord spoke to Moses and to Aaron, saying to them.** The word *to them* requires explanation, because what Rashi interpreted — that it refers to Eleazar and Ithamar, that they too should be emissaries for this commandment since they were all equal in their silence — is not clear, because Eleazar and Ithamar were not mentioned before this, and the verse says *Aaron was silent* but not Eleazar and Ithamar. What seems closer to me is to say that the word *to them* hints at something very precious and comes to exclude all the nations. This is along the lines of what many commentators have written about the prohibitions of foods, as some thought that they were for physical health and healing, because those foods produce bad humors. The Ramban leaned toward this view, but this is not correct, because all the nations eat the meat of abominations and mice and all the unclean things, and they are all strong and healthy with no one faltering among them, and those who eat them neither become sick nor feel any ill effects.


###### Kli Yakar on Leviticus 11:1:2
[Kli Yakar on Leviticus 11:1:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:1:2)

אֶלָּא וַדַּאי שֶׁכָּל אֵלּוּ אֵין הַכַּוָּנָה בָּהֶם כִּי אִם אֶל רְפוּאוֹת הַנְּשָׁמָה. כִּי הֵם מְשַׁקְּצִים הַנֶּפֶשׁ הַטְּהוֹרָה וּמְגָרְשִׁים רוּחַ טָהֳרָה וּקְדֻשָּׁה מִן הָאָדָם, וּמוֹלִידִין אֲטִימַת הַשֵּׂכֶל וּתְכוּנַת הָאַכְזָרִיּוּת, כֵּן כָּתַב בַּעֲקֵדָה וּבְמַהֲרִי״א. וְהָרְאָיָה עַל זֶה, שֶׁפָּרָה שֶׁנּוֹלְדָה מֵחֲמוֹר אֲסוּרָה, כִּי הַיּוֹצֵא מִן הַטָּמֵא טָמֵא, שְׁמַע מִנָּהּ שֶׁהַמּוֹלִיד נוֹתֵן תְּכוּנָה רָעָה שֶׁבּוֹ בַּנּוֹלָד מִמֶּנּוּ. וְעַל זֶה הַדֶּרֶךְ נֶאֱמַר ״אַךְ אֶת זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה״, וּמֵ״ם שֶׁל ״וּמִמַּפְרִיסֵי״ מְיֻתֶּרֶת, כִּי הָיָה לוֹ לוֹמַר מִמַּעֲלֵי הַגֵּרָה וּמַפְרִיסֵי פַרְסָה, אֶלָּא שֶׁמִּלֵּי מִלֵּי קָתָנֵי, וְהָכֵי קָאָמַר: ״אַךְ אֶת זֶה לֹא תֹאכְלוּ״ אֲפִלּוּ אִם יֵשׁ לוֹ כָּל סִימָנֵי טָהֳרָה, וְהַיְינוּ אִם הוּא נוֹלָד וּבָא מִמַּעֲלֵה הַגֵּרָה לְבַד, כְּגוֹן פָּרָה מִגָּמָל, אוֹ מִמַּפְרִיסֵי פַרְסָה לְבַד, דְּהַיְינוּ פָּרָה מֵחֲזִיר, כָּךְ פֵּרְשׁוּ הַקַּדְמוֹנִים. וְכֵן נָתְנוּ טְעָמִים בְּכָל הַסִּימָנֵי טֻמְאָה, שֶׁכֻּלָּם מוֹרִים עַל קֹשִׁי הַבָּשָׂר וּמֶזֶג רַע שֶׁבּוֹ, הַמּוֹלִיד תְּכוּנוֹת רָעוֹת בְּגוּף הָאוֹכֵל, וְאֵין לְהַאֲרִיךְ בָּזֶה. וְעַל זֶה נֶאֱמַר (איוב יד ד): ״מִי יִתֵּן טָהוֹר מִטָּמֵא״, וְכִי אֶפְשָׁרִי שֶׁמִן דָּבָר טָמֵא יֵצֵא טָהוֹר, וְכִי לֹא אֶחָד הוּא הַמּוֹלִיד וְהַנּוֹלָד, כִּי הָעֻבָּר יֶרֶךְ אָבִיו הוּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**But certainly all these [dietary laws] are only intended for the healing of the soul.** For they defile the pure soul and drive away the spirit of purity and holiness from man, and produce dullness of intellect and the trait of cruelty. So wrote [the author of] Akeidat Yitzchak and Abarbanel. And the proof of this is that a cow born from a donkey is forbidden, because what comes from the unclean is unclean. This implies that the parent transfers its bad characteristics to its offspring. And in this vein it is said, *But these you shall not eat from among those that bring up cud and from among those that have split hooves*. The letter mem in *umimafrisei* [and from those that have] is superfluous, for it should have said “from those that bring up cud and those that have split hooves.” Rather, it is teaching separate points, meaning: *But these you shall not eat* even if they have all signs of purity, namely if it is born and comes from merely a cud-chewer like a cow from a camel, or merely from a split-hoofed animal, meaning a cow from a pig. This is how the ancients explained it. They also provided reasons for all the signs of impurity, as they all indicate toughness of flesh and bad temperament that produce negative qualities in the body of the one who eats them, and there is no need to elaborate on this. And on this it is said *Who can bring forth something pure from something impure?* (Job 14:4). Is it possible that from an impure thing would emerge something pure, and are not the one who begets and the one who is born as one, as the offspring is like the thigh [an extension] of its father?


###### Kli Yakar on Leviticus 11:1:3
[Kli Yakar on Leviticus 11:1:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:1:3)

וְזֶהוּ שֶׁמַּסִּיק בְּוַיִּקְרָא רַבָּה (יג ב): מָשָׁל לְרוֹפֵא שֶׁנִּכְנַס לְבַקֵּר שְׁנֵי חוֹלִים כוּ׳, כָּךְ הָאֻמּוֹת שֶׁאֵינָן לְחַיֵּי עוֹלָם הַבָּא כְּיֶרֶק עֵשֶׂב הִתִּיר לָהֶם אֶת הַכֹּל, אֲבָל יִשְׂרָאֵל שֶׁהֵם לְחַיֵּי הָעוֹלָם הַבָּא צִוָּה לָהֶם ״זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ״. וְאוּלַי מִטַּעַם זֶה אָמַר ״זֹאת הַחַיָּה״ אַף עַל פִּי שֶׁמְּסַיֵּם בִּבְהֵמָה, מִכָּל מָקוֹם הִתְחִיל בְּחַיָּה לוֹמַר שֶׁכָּל הַרְחָקוֹת אֵלּוּ הֵם לְצֹרֶךְ הַנֶּפֶשׁ שֶׁנִּקְרֵאת חַיָּה. הִנֵּה מִדְרָשׁ זֶה מַסְכִּים מִכָּל צַד לִדְבָרֵינוּ, דְּאִם לֹא כֵן מַה רָאָה עַל כָּכָה לִתֵּן טַעַם עַל מִצְוָה זוֹ לָמָּה לֹא נִתְּנָה לָאֻמּוֹת יוֹתֵר מֵעַל כָּל מִצְוָה שֶׁבַּתּוֹרָה, אֶלָּא וַדַּאי שֶׁרָצָה לְתָרֵץ יִתּוּר לָשׁוֹן שֶׁל ״אֲלֵיהֶם״, שֶׁבָּא לְמַעֵט הָאֻמּוֹת, וְלוֹמַר לְךָ שֶׁמִּסְתָּמָא אֵין שׁוּם גּוֹי רוֹצֶה לְקַיֵּם שׁוּם מִצְוָה אִם לֹא שֶׁיּוֹדֵעַ שֶׁיֵּשׁ בָּהּ תּוֹעֶלֶת גַּם בָּעוֹלָם הַזֶּה, שֶׁהֲרֵי עַל כָּל פָּנִים אֵין לָהֶם חֵלֶק בָּעוֹלָם הַבָּא, כְּמוֹ שֶׁכָּתוּב (דברים ז י): ״וּמְשַׁלֵּם לְשֹׂנְאָיו אֶל פָּנָיו לְהַאֲבִידוֹ״, וּכְדֵי שֶׁלֹּא יִטְעוּ הָאֻמּוֹת לַחְשֹׁב שֶׁטַּעַם אִסּוּרֵי מַאֲכָלוֹת לְשֵׁם בְּרִיאוּת הַגּוּפוֹת וְיִרְצוּ גַּם הֵמָּה לְהִתְנַהֵג עַל פִּי הָרְפוּאָה, עַל כֵּן אָמַר לְשׁוֹן ״אֲלֵיהֶם״, לוֹמַר לְךָ, דַּוְקָא לְיִשְׂרָאֵל שֶׁהֵם לְחַיֵּי הָעוֹלָם הַבָּא יֵשׁ תּוֹעֶלֶת בְּמִצְוָה זוֹ, אֲבָל לָאֻמּוֹת אֵין תּוֹעֶלֶת בִּשְׁמִירַת מִצְוָה זוֹ כִּי בְּלָאו הָכֵי אֵינָן לְחַיֵּי הָעוֹלָם הַבָּא.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And this is what is deduced in Leviticus Rabbah** (13:2): A parable of a doctor who came to visit two sick people, etc. Thus the gentiles who are not destined for the World to Come, like the herb of the field, [God] permitted them everything. But to Israel, who are destined for the World to Come, He commanded *This is the living creature that you may eat*. And perhaps for this reason it says *This is the living creature* even though it concludes with *beast*; nevertheless, it begins with *living creature* to tell you that all these restrictions are for the benefit of the soul, which is called *living* [*chayah*]. Indeed, this midrash agrees with our words in every respect, for otherwise, what reason did it see to give an explanation for this commandment — why it was not given to gentiles — more than for any other commandment in the Torah? Rather, certainly it came to resolve the extra wording of *to them*, which comes to exclude gentiles, and to tell you that presumably no gentile wants to fulfill any commandment unless he knows there is a benefit also in this world, since in any case he has no portion in the World to Come, as it is written *And repays those who hate Him to their face, to destroy them* (Deuteronomy 7:10). And so that the gentiles would not err and think that the reason for forbidden foods is for bodily health and they too would want to conduct themselves according to medicine, therefore it says the language *to them*, to tell you specifically to Israel, who are destined for the life of the World to Come, there is benefit in this commandment, but for gentiles there is no benefit in observing this commandment because in any case they are not destined for the life of the World to Come.


###### Kli Yakar on Leviticus 11:4:1
[Kli Yakar on Leviticus 11:4:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:4:1)

**אֶת הַגָּמָל כִּי מַעֲלֵה גֵרָה הוּא.** הֲוָה לֵיהּ לְמֵימַר כִּי פַרְסָה אֵינֶנּוּ מַפְרִיס, שֶׁזֶּה עִקַּר טַעַם אֶל הַטֻּמְאָה, וְכֵן בְּשָׁפָן וְאַרְנֶבֶת קָשֶׁה זֶה, וּבַחֲזִיר אָמַר: ״כִּי מַפְרִיס פַּרְסָה הוּא״, הֲוָה לֵיהּ לְמֵימַר כִּי אֵינוֹ מַעֲלֵה גֵרָה, וְלָמָּה הִתְחִיל בְּכֻלָּם בְּסִימָן טָהֳרָה שֶׁלָּהֶם. וּבֵאוּר עִנְיָן זֶה שֶׁסִּימָן טָהֳרָה שֶׁבְּכֻלָּם מוֹסִיף טֻמְאָה עַל טֻמְאָתָן, כְּדֶרֶךְ שֶׁאָמְרוּ בְּעֵשָׂו (בר״ר סה א) שֶׁנִּמְשַׁל לַחֲזִיר שֶׁפּוֹשֵׁט אֶת טְלָפָיו לְהַרְאוֹת כְּאִלּוּ כָּשֵׁר וְתוֹכוֹ מָלֵא תֹּךְ וּמִרְמָה. וְזֶה מוֹרֶה עַל כָּל מִי שֶׁאֵין תּוֹכוֹ כְּבָרוֹ כְּמִדַּת הַצְּבוּעִים הַמַּרְאִים אֶת עַצְמָם כְּשֵׁרִים, וְהֵמָּה בְּלִי סָפֵק גְּרוּעִים מִן הָרָשָׁע הַגָּמוּר שֶׁתּוֹכוֹ וּבָרוֹ שָׁוִין לְרָעָה, כְּמוֹ שֶׁפֵּרַשׁ רַשִׁ״י עַל פָּסוּק ״וְלֹא יָכְלוּ דַּבְּרוֹ לְשָׁלוֹם״ (בראשית לז ד). וְעַל כֵּן הַפְרָסַת פַּרְסָה בַּחֲזִיר הוּא סִימָן טֻמְאָה, לְפִי שֶׁבְּפַרְסָה זוֹ הוּא יָכוֹל לְהַטְעוֹת הַבְּרִיּוֹת וּלְהַרְאוֹת כְּאִלּוּ הוּא כָּשֵׁר. וְכֵן בְּהֵפֶךְ זֶה בְּגָמָל וְשָׁפָן וְאַרְנֶבֶת. וְאַף עַל פִּי שֶׁכָּל מִדּוֹת אֵלּוּ אֵינָן שַׁיָּכִין בִּבְהֵמוֹת, מִכָּל מָקוֹם הֵם מוֹלִידִים תְּכוּנָה רָעָה זוֹ בְּגוּף הָאוֹכְלָם, כִּי כָּל אוֹכְלֵיהֶם יֶאְשָׁמוּ (ע״פ ירמיה ב ג) לִהְיוֹת מִכִּתּוֹת הַצְּבוּעִים הַמַּרְאִים אֶת עַצְמָם כְּשֵׁרִים כְּמוֹ עֵשָׂו וַחֲבֵרָיו.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The camel, because it chews the cud.** [The Torah] should have said “because it does not have a split hoof,” which is the main reason for the impurity. And so with the hyrax and the hare, this is difficult. And with the pig, it says *because it has a split hoof* — it should have said “because it does not chew the cud.” Why does it begin in all cases with their sign of purity?
The explanation of this matter is that the sign of purity in all of them adds impurity to their impurity, just as they said regarding Esau (Genesis Rabbah 65:1) who is compared to a pig that extends its hooves to show as if it is kosher, while inside it is full of deceit and trickery. This indicates anyone whose inside is not like their outside, like the trait of hypocrites who present themselves as righteous. And they are without doubt worse than the completely wicked person whose inside and outside are equally bad, as Rashi explained on the verse *and they could not speak peacefully to him* (Genesis 37:4).
Therefore, the split hoof in the pig is a sign of impurity because with this hoof it can deceive people and appear as if it is kosher. And likewise the opposite is true with the camel, hyrax, and hare. And although all these traits do not apply to animals, nevertheless they produce this bad characteristic in the body of those who eat them, for *all who eat them will be held guilty* (based on Jeremiah 2:3), becoming part of the group of hypocrites who present themselves as righteous, like Esau and his companions.


###### Kli Yakar on Leviticus 11:4:2
[Kli Yakar on Leviticus 11:4:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:4:2)

וּבָזֶה מְיֻשָּׁב מַה שֶּׁדָּרְשׁוּ (ויק״ר יג ה) ״אֶת הַגָּמָל״ זוֹ בָּבֶל, שֶׁנֶּאֱמַר (תהלים קלז ה): ״בַּת בָּבֶל הַשְּׁדוּדָה אַשְׁרֵי שֶׁיְּשַׁלֶּם לָךְ גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ״. ״וְאֶת הַשָּׁפָן״ זוֹ מָדַי, כִּי מַעֲלַת גֵּרָה הִיא, שֶׁמְּגַדֶּלֶת צַדִּיקִים, שֶׁנֶּאֱמַר (אסתר ב כא): ״וּמָרְדֳּכַי יוֹשֵׁב בְּשַׁעַר הַמֶּלֶךְ״. ״אַרְנֶבֶת״ זוֹ יָוָן, כִּי מַעֲלַת גֵּרָה הִיא. אֲלֶכְּסַנְדְּרוֹס כַּד חֲזֵי לְשִׁמְעוֹן הַצַּדִּיק קָאֵם עַל רַגְלוֹהִי וּמְבָרְכוֹ כוּ׳ (עיין יומא סט.). ״הַחֲזִיר״ זוֹ אֱדוֹם, שֶׁמַּפְרִיס פַּרְסָה, מַרְאֶה עַצְמוֹ כָּשֵׁר, וְגֵרָה לֹא יִגָּר, שֶׁאֵינוֹ מְגַדֵּל צַדִּיקִים אֶלָּא הוֹרְגָן כוּ׳. וְיֵשׁ לְהִתְפַּלֵּא עַל מִדְרָשׁ זֶה, מַה רָאָה עַל כָּכָה לְהוֹצִיא כָּל הַמִּקְרָאוֹת הָאֵלּוּ מִפְּשׁוּטָם. אֶלָּא וַדַּאי שֶׁכַּוָּנָתוֹ לְתָרֵץ אַרְבַּע לְשׁוֹנוֹת ״כִּי״ שֶׁהִזְכִּיר, שֶׁעָשָׂה מִן הַסִּימָן טָהֳרָה טַעַם עַל הַטֻּמְאָה. וּבְלִי סָפֵק שֶׁכַּוָּנַת הַפָּסוּק לִרְמוֹז עַל מִדַּת הַצְּבוּעִים שֶׁסִּימָן טָהֳרָה שֶׁלָּהֶם מוֹסִיף לָהֶם טֻמְאָה, וְזֶה לֹא יִצְדַּק בִּבְהֵמוֹת כְּלָל כִּי אִם בָּאָדָם. עַל כֵּן רוֹצֶה לוֹמַר שֶׁכָּל הָאוֹכֵל מֵהֶם מְקַבֵּל טִבְעָם, כִּי הַדָּבָר הַנֶּאֱכָל יָשׁוּב לְטֶבַע הָאוֹכֵל. וְהֵבִיא רְאָיָה מִן הַמְּפֻרְסָם שֶׁכָּל אַרְבַּע מַלְכֻיּוֹת אֵלּוּ הָאוֹכְלִים מִן אַרְבָּעָה מִינִים אֵלּוּ, כֻּלָּם קִבְּלוּ טִבְעָם שֶׁהֵם מַרְאִים אֶת עַצְמָם כִּכְשֵׁרִים כְּאִלּוּ כַּוָּנָתָם לְהֵיטִיב לְיִשְׂרָאֵל, וְתוֹכָם רַע וָמַר כִּי כָּל מַחְשְׁבוֹתָם רַק רַע כָּל הַיּוֹם. וְיִשְׂרָאֵל לֹא נִזְהֲרוּ מֵהֶם בִּרְאוֹתָם כִּי הֵם מְגַדְּלִים קְצָת צַדִּיקִים, וּבֶאֱמֶת שֶׁלְּצֹרֶךְ הֲנָאָתָם עָשׂוּ כֵן, וְתוֹכָם הָיוּ שׂוֹנְאֵי יִשְׂרָאֵל.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**This resolves what they interpreted (Vayikra Rabbah 13:5) “the camel [gamal] — this is Babylon,”** as it says (Psalms 137:8) *Daughter of Babylon, the despoiled one, who repays you the recompense that you dealt [gamalta] to us.* “And the hyrax — this is Media,” because *it chews its cud* — it raises righteous people, as it says (Esther 2:21) *And Mordechai sat at the king’s gate.* “The hare — this is Greece,” because *it chews its cud*. Alexander, when he saw Shimon HaTzaddik, stood on his feet and blessed him, etc. (see Yoma 69a). “The pig — this is Edom,” which *has a split hoof* — shows itself as kosher, but *does not chew its cud* — it does not raise righteous people but rather kills them, etc.
One must wonder about this midrash — what reason did it have to remove all these verses from their literal meaning? Rather, certainly its intention was to explain the four instances of the word *because* [ki] that the Torah mentions, where it makes the sign of purity into a reason for impurity. Undoubtedly, the verse’s intention is to allude to the nature of hypocrites, whose sign of purity adds to their impurity. This interpretation cannot be applied to animals at all, but only to humans. Therefore, the meaning is that whoever eats from these animals absorbs their nature, as the consumed food transforms into the nature of the consumer.
It brings evidence from the well-known fact that all four of these kingdoms, which eat from these four species, all absorbed their natures — they present themselves as kosher, as if their intention is to benefit Israel, but their inner nature is evil and bitter, as all their thoughts are only evil all day long. And Israel was not cautious around them, seeing that they raised some righteous people, but in truth they did so only for their own benefit, while inwardly they were enemies of Israel.


###### Kli Yakar on Leviticus 11:4:3
[Kli Yakar on Leviticus 11:4:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:4:3)

וּמַה שֶּׁאָמְרוּ ״אֶת הַגָּמָל״ זוֹ בָּבֶל, אֵין כַּוָּנָתוֹ לְפָרֵשׁ הַמִּקְרָא וּלְהוֹצִיאוֹ מִפְּשׁוּטוֹ, אֶלָּא לוֹמַר לְךָ שֶׁתֹּאַר הַגָּמָל מָצוּי בְּמַלְכוּת בָּבֶל. כִּי כְּשֵׁם שֶׁהַגָּמָל מַעֲלֵה גֵּרָה הוּא, וּמִצַּד זֶה הוּא נִרְאֶה כָּשֵׁר, כָּךְ מַלְכוּת בָּבֶל הֶרְאוּ אֶת עַצְמָם כְּגוֹמְלֵי חֲסָדִים עִם יִשְׂרָאֵל. וְהַכָּתוּב אוֹמֵר (תהלים קלז ה): ״אַשְׁרֵי שֶׁיְּשַׁלֶּם לָךְ גְּמוּלֵךְ שֶׁגָּמַלְתְּ לָנוּ״ וְגוֹ׳, לוֹמַר לְךָ שֶׁהַגְּמוּל הַהוּא הָיָה עַל צַד הַזִּיּוּף. וְכֵן מָדַי וְיָוָן שֶׁהָיוּ מְקָרְבִים הַצַּדִּיקִים כְּמָרְדֳּכַי וְשִׁמְעוֹן הַצַּדִּיק, וְהַכֹּל עַל צַד הַזִּיּוּף. וְכֵן אֱדוֹם עוֹשִׂים כְּמַעֲשֵׂה הַחֲזִיר שֶׁמַּרְאִין טְלָפֵיהֶם כִּכְשֵׁרִים, לוֹמַר שֶׁאֵין פּוֹשְׁטִין יְדֵיהֶם בְּגָזֵל לִקַּח מָמוֹן יִשְׂרָאֵל בִּזְרוֹעַ, וְהֵם הוֹרְגִים אוֹתָם. וְאֵין לְהַאֲרִיךְ מִזֶּה יוֹתֵר. וְעַל צַד הַמְּלִיצָה עָשָׂה סֶמֶךְ מִן גָּמָל לְבָבֶל, וְשָׁפָן לְמָדַי כוּ׳. וּמִכָּל מָקוֹם לְעוֹלָם אֵין כַּוָּנָתוֹ לְפָרֵשׁ הַמִּקְרָאוֹת חוּץ מִפְּשׁוּטָם.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And what it said, “the camel” refers to Babylon,** his intention is not to interpret the verse and remove it from its simple meaning but to tell you that the characteristic of the camel is found in the kingdom of Babylon. For just as the camel [gamal] chews its cud and from this perspective appears kosher, so too the kingdom of Babylon showed themselves as bestowing [*gomlei*] kindness upon Israel, and the Scripture says *Happy shall he be, that repays you your deed which you bestowed [gemulkha shegamalta] to us* (Psalms 137:8), indicating that this deed was counterfeit. Similarly, Media and Greece drew close the righteous ones like Mordecai and Simon the Righteous, all in a false manner. And likewise Edom acts like the pig, which shows its split hooves as if kosher, suggesting they do not extend their hands in robbery to take Israel’s money by force, yet they kill them. There is no need to elaborate further on this. And poetically, he made a connection from the camel to Babylon, the hyrax to Media, etc., but nevertheless, his intention is never to interpret the verses outside of their simple meaning.


###### Kli Yakar on Leviticus 11:13:1
[Kli Yakar on Leviticus 11:13:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:13:1)

**וְאֶת אֵלֶּה תְּשַׁקְּצוּ מִן הָעוֹף.** ״מִן״ מַשְׁמַע מִקְצָת מִמֶּנּוּ, דְּהַיְנוּ הַמִּעוּט, לְפִי שֶׁבָּעוֹפוֹת אָמְרוּ חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין סג:) שֶׁהַטְּהוֹרִים מְרֻבִּים מִן הַטְּמֵאִים, עַל כֵּן מָנָה הַטְּמֵאִים. וּבַבְּהֵמוֹת טְמֵאִים מְרֻבִּים, עַל כֵּן מָנָה הַטְּהוֹרִים בְּפָרָשַׁת רְאֵה (דברים יד ד-ה). וְטַעֲמוֹ שֶׁל דָּבָר, לְפִי שֶׁיְּסוֹד הֶעָפָר יוֹתֵר עָב וְגַס וּמוֹלִיד עֲכִירַת הַשֵּׂכֶל יוֹתֵר מִן הָאֲוִיר. וְהַבְּהֵמוֹת יֵשׁ בָּהֶם חֵלֶק גָּדוֹל מִן יְסוֹד הֶעָפָר יוֹתֵר מִן יְסוֹד הָאֲוִיר, וּמִטַּעַם זֶה אֵינָן יְכוֹלִין לָעוּף בָּאֲוִיר. עַל כֵּן הַטְּמֵאִים מְרֻבִּים לְרֹב עַפְרוּרִיּוּת שֶׁבָּהֶם, וְעַל צַד הַזָּרוּת נִמְצָא בָּהֶם גַּם טְהוֹרִים זְעֵיר שָׁם. וּבְהֵפֶךְ זֶה הָעוֹפוֹת, יֵשׁ בָּהֶם חֵלֶק גָּדוֹל מִיְּסוֹד הָאֲוִיר הַזַּךְ וְהַדַּק יוֹתֵר מִיְּסוֹד הֶעָפָר, עַל כֵּן רֻבָּם טְהוֹרִים. וְעַל צַד הַזָּרוּת נִמְצְאוּ בָהֶם קְצָת טְמֵאִים, וְהֵמָּה מְעַטִּים. כִּי הָאָרֶץ מְגַדֶּלֶת גַּשְׁמִיּוּת וְהָאֲוִיר מְגַדֵּל טָהֳרָה וְרוּחָנִיּוּת. לְכָךְ נֶאֱמַר (ויקרא כ כה): ״וְהִבְדַּלְתֶּם בֵּין הַבְּהֵמָה הַטְּהֹרָה לַטְּמֵאָה וּבֵין הָעוֹף הַטָּמֵא לַטָּהֹר״, הִקְדִּים בַּבְּהֵמוֹת הַטְּהוֹרִים וּבָעוֹפוֹת הַטְּמֵאִים, לְפִי שֶׁכָּל בּוֹרֵר דָּבָר מִתּוֹךְ חֲבֵרוֹ בּוֹרֵר הַמּוּעָט מִתּוֹךְ הַמְרֻבֶּה, וּכְאִלּוּ אָמַר שֶׁיַּבְדִּיל בַּבְּהֵמוֹת הַטְּהוֹרִים מִתּוֹךְ הַטְּמֵאִים, וּבְהֵפֶךְ זֶה בָּעוֹפוֹת.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**And these you shall detest from the birds.** The word *from* [min] implies a portion of it, meaning the minority, because our Sages taught (Chullin 63b) that among birds, the clean ones outnumber the unclean ones; therefore, Scripture enumerated the unclean ones. Whereas among animals, the unclean ones outnumber the clean ones; therefore, Scripture enumerated the clean ones in Parashat Re’eh (Deuteronomy 14:4-5). The reason for this is that the element of earth is thicker and coarser, and produces more cloudiness of intellect than the element of air. Animals have a greater portion of the element of earth than the element of air, and for this reason they cannot fly in the air. Therefore, the unclean ones are more numerous due to the abundance of earthiness in them, and only as an exception are there a few clean ones among them. Conversely, birds have a greater portion of the element of air, which is pure and thin, than the element of earth. Therefore, most of them are clean, and only as an exception are there some unclean ones among them, and these are few. For the earth grows physicality, while the air grows purity and spirituality. That is why it says *And you shall distinguish between the clean animal and the unclean, and between the unclean bird and the clean one* (Leviticus 20:25). It places the clean first for animals and the unclean first for birds, because when one selects something from among its fellows, one selects the minority from the majority, as if saying that one should separate the clean animals from among the unclean ones, and conversely for birds.


###### Kli Yakar on Leviticus 11:44:1
[Kli Yakar on Leviticus 11:44:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:44:1)

**וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים וְגוֹ׳.** לְפִי שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (שבת קד) הַבָּא לִטַּהֵר מְסַיְּעִין לוֹ, הַבָּא לִטַּמֵּא פּוֹתְחִין לוֹ, אֲבָל מִכָּל מָקוֹם אֵין מְסַיְּעִין לוֹ. לְכָךְ נֶאֱמַר אֵצֶל הַבָּא לִטַּהֵר ״וְהִתְקַדִּשְׁתֶּם וִהְיִיתֶם קְדוֹשִׁים״, דֶּרֶךְ הוֹדָעָה, לוֹמַר שֶׁאִם תַּתְחִילוּ לְהִתְקַדֵּשׁ מִלְּמַטָּה, אָז וַדַּאי ״וִהְיִיתֶם קְדוֹשִׁים״, כִּי אֲנִי מְקַדֵּשׁ אֶתְכֶם מִלְּמַעְלָה וּמְסַיֵּעַ לָכֶם כְּדֵי שֶׁתִּהְיוּ קְדוֹשִׁים כָּמוֹנִי, ״כִּי קָדוֹשׁ אָנִי״. אֲבָל אֵצֶל הַבָּא לִטַּמֵּא אָמַר ״וְלֹא תִטַּמְּאוּ בָּהֶם וְנִטְמֵתֶם בָּם״, וְלֹא אָמַר ״וִהְיִיתֶם טְמֵאִים״, לְפִי שֶׁאֵינוֹ מִלְּתָא דִּפְסִיקָא, כִּי אַף עַל פִּי שֶׁהָאָדָם מַתְחִיל בְּקַלְקָלָה, מִכָּל מָקוֹם שֶׁמָּא לֹא אַהֲנוּ מַעֲשָׂיו אַחַר שֶׁאֵין מְסַיְּעִין לוֹ מִן הַשָּׁמַיִם, אֶלָּא פּוֹתְחִין לוֹ, כִּי הַפֶּתַח פָּתוּחַ לוֹ וְאֵין סוֹגֵר בַּעֲדוֹ. וְעַל צַד הָרֶמֶז אָמַר ״וְנִטְמֵתֶם״ חָסֵר אָלֶ״ף, לוֹמַר לְךָ שֶׁיְּחִידוֹ שֶׁל עוֹלָם בָּרוּךְ הוּא סָר מִמֶּנּוּ, וְאֵין לוֹ חֵלֶק בְּטֻמְאָתוֹ, וּמַעֲשָׂיו יְרַחֲקוּהוּ.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**“And you shall sanctify yourselves and you will be holy, etc.”** According to what our Sages of blessed memory said (Shabbat 104a), “One who comes to purify himself is assisted, while one who comes to defile himself is given an opening.” Nevertheless, one who comes to defile himself is not assisted. Therefore, regarding one who comes to purify himself, it says, *And you shall sanctify yourselves and you will be holy* as a statement of fact, meaning that if you begin to sanctify yourselves from below, then certainly *you will be holy* because *I will sanctify you* from above and assist you so that you may be holy like Me, *for I am holy*. But regarding one who comes to defile himself, it says, *Do not defile yourselves with them and you will become defiled through them*. It does not say “and you will be defiled” because it is not a definite outcome, since even though a person begins to corrupt himself, perhaps his actions will not be effective since he is not assisted from heaven, but rather only given an opening, as the door is open for him and no one closes it before him. And as a hint, it says *venitmetem* [you will become defiled] without the letter alef [which has the numerical value of one], to tell you that the Unique One of the world, blessed be He, turns away from him, and He has no part in his defilement, and his actions will distance him.


###### Kli Yakar on Leviticus 11:45:1
[Kli Yakar on Leviticus 11:45:1](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:45:1)

**כִּי אֲנִי ה׳ הַמַּעֲלֶה אֶתְכֶם וְגוֹ׳.** עַל פֵּרוּשׁ רַשִׁ״י קָשֶׁה, לָמָּה פֵּרַט זֶה בְּמִצְוָה זוֹ יוֹתֵר מִבִּשְׁאָר מִצְווֹת, וְעוֹד יֵשׁ כַּמָּה שִׁנּוּיִים בֵּין הַשֶּׁרֶץ הַשּׁוֹרֵץ, וּבֵין הַשֶּׁרֶץ הָרוֹמֵשׂ עַל הָאָרֶץ הַדָּבוּק בְּיוֹתֵר בַּקַּרְקַע שֶׁאֵין הִלּוּכוֹ נִכָּר, כִּי בּוֹ נֶאֱמַר ״עַל הָאָרֶץ״ וְלֹא בַּשּׁוֹרֵץ, וּבָרוֹמֵשׂ הִזְכִּיר טֻמְאָה אֵצֶל הַנֶּפֶשׁ, שֶׁנֶּאֱמַר: ״וְלֹא תְטַמְּאוּ אֶת נַפְשׁוֹתֵיכֶם״, וּבַשּׁוֹרֵץ אָמַר ״וְלֹא תְשַׁקְּצוּ אֶת נַפְשׁוֹתֵיכֶם״.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**For I am the Lord who brings you up, etc.** Regarding Rashi’s explanation, it is difficult to understand why this detail is specified in this commandment more than in other commandments. Additionally, there are several differences between *the swarming things that swarm* and *the swarming things that creep on the earth*, which cling more closely to the ground and whose movement is not noticeable. For regarding the latter, it says *on the earth*, which is not mentioned regarding the one that swarm. And with the ones that creep, impurity is mentioned in relation to the soul, as it is said *and do not defile your souls*, while regarding the ones that swarm, it says *and do not make your souls detestable*.


###### Kli Yakar on Leviticus 11:45:2
[Kli Yakar on Leviticus 11:45:2](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:45:2)

עַל כֵּן אוֹמֵר אֲנִי, שֶׁכָּל הַקָּרוֹב הַקָּרוֹב בְּיוֹתֵר אֶל הָאָרֶץ וְרָחוֹק הוּא מִן הָאֲוִיר יֵשׁ בּוֹ חֵלֶק גָּדוֹל מִן הָעַפְרוּרִיּוּת מֵאוֹתָן הַגְּבוֹהִים קְצָת מִן הָאָרֶץ, כִּי הוּא פּוֹנֶה וּמַבִּיט אֶל מְקוֹר חָצְבּוֹ, וְזֶה טַעַם שֶׁאֵין הָאָדָם הוֹלֵךְ עַל אַרְבַּע כִּי חֶצְיוֹ גַּשְׁמִי וְחֶצְיוֹ רוּחָנִי וּפָנָה לְמַעְלָה, וּלְשׁוֹן טֻמְאָה גָּרוּעַ מִלְּשׁוֹן שִׁקּוּץ הַמּוֹרֶה עַל דָּבָר נִתְעָב אֶל הָאָדָם אַף עַל פִּי שֶׁאֵין טֻמְאָה בְּעַצְמוּתוֹ, לְפִיכָךְ הָרוֹמֵשׂ עַל הָאָרֶץ וְנִגְרָר עָלֶיהָ, שֶׁאֵין הִלּוּכוֹ נִכָּר, יֵשׁ בּוֹ חֵלֶק גָּדוֹל מִן הָעַפְרוּרִיּוּת, לְפִיכָךְ הוּא מְטַמֵּא הַנֶּפֶשׁ בְּיוֹתֵר. וּלְפִי שֶׁהַגּוּף עָלוּל בְּיוֹתֵר לְקַבֵּל טֻמְאָה מִן הַנֶּפֶשׁ, עַל כֵּן אָמַר בַּשֶּׁרֶץ הַשּׁוֹרֵץ שֶׁהוּא רָחוֹק קְצָת מִן הָאָרֶץ ״אַל תְּשַׁקְּצוּ אֶת נַפְשׁוֹתֵיכֶם״, שֶׁאֵינָן גּוֹרְמִין לַנֶּפֶשׁ כִּי אִם שִׁקּוּץ וְלֹא טֻמְאָה, ״וְלֹא תִטַּמְּאוּ בָהֶם״, הַיְינוּ הַגּוּף הֶעָלוּל בְּיוֹתֵר וּמְקַבֵּל גַּם הַטֻּמְאָה. אֲבָל הַשֶּׁרֶץ הָרוֹמֵשׂ עַל הָאָרֶץ, שֶׁהוּא גָּרוּעַ מִמֶּנּוּ, נֶאֱמַר בּוֹ: ״וְלֹא תְטַמְּאוּ אֶת נַפְשׁוֹתֵיכֶם״, וְקַל וָחֹמֶר לַגּוּף וְקַל וָחֹמֶר לְשִׁקּוּץ, וְנָתַן טַעַם לַדָּבָר: ״כִּי אֲנִי ה׳ הַמַּעֲלֶה אֶתְכֶם מֵאֶרֶץ מִצְרַיִם״, מָקוֹם נָמוּךְ, אֶל אֶרֶץ יִשְׂרָאֵל שֶׁהוּא גָּבוֹהַּ מִכָּל הָאֲרָצוֹת (זבחים נד;), כְּדֵי לְהַרְחִיק אֶתְכֶם מִן הָעַפְרוּרִיּוּת הַשּׁוֹלֵט בְּיוֹתֵר בְּמָקוֹם נָמוּךְ שֶׁאֵין הָאֲוִיר שׁוֹלֵט שָׁם מִבְּמָקוֹם גָּבוֹהַּ, עַל כֵּן תִּהְיוּ זְהִירִים בְּיוֹתֵר מִן הַשֶּׁרֶץ הָרוֹמֵשׂ עַל הָאָרֶץ. וְזֶה טַעַם נָכוֹן וּבָרוּר.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**Therefore I say,** that anything that is closer to the earth and further from the air has a greater portion of earthiness, compared to those somewhat elevated from the earth, because it turns and looks toward its source of origin. This is the reason why humans do not walk on all fours, because they are half physical and half spiritual, and face upward. The term “impurity” [*tumah*] is worse than the term “abomination” [*shikutz*] which indicates something detestable to a person even though it has no inherent impurity. Therefore, that which crawls on the earth and drags itself upon it, whose movement is not distinct, has a greater portion of earthiness. Consequently, it defiles the soul to a greater extent. And since the body is more susceptible to receiving impurity than the soul, therefore regarding *swarming things that swarm* [*sheretz hashoretz*] which are somewhat distant from the earth, it says *do not make your souls abominable*, as they only cause the soul abomination but not impurity, and *do not become impure through them*, referring to the body which is more susceptible and also receives impurity. But regarding *the swarming things that crawl on the earth*, which are worse, it says *do not defile your souls*, and all the more so the body, and all the more so regarding abomination. And the reason given for this is *for I am the Lord who brought you up from the land of Egypt*, a low place, to the land of Israel which is higher than all other lands (Zevachim 54b), in order to distance you from the earthiness that dominates more in low places where air does not rule as it does in high places. Therefore, you should be especially careful regarding swarming things that crawl on the earth. This is a correct and clear explanation.


###### Kli Yakar on Leviticus 11:45:3
[Kli Yakar on Leviticus 11:45:3](https://torahapp.org/share/book/Kli%20Yakar%20on%20Leviticus/r/11:45:3)

וְטַעַם הַשְּׁחִיטָה יוֹכִיחַ, כִּי הַשְּׁחִיטָה בָּאָה לְהָסִיר טֻמְאַת הָעַפְרוּרִיּוּת שֶׁבַּבְּהֵמָה שֶׁנּוֹצְרָה מִן הָאָרֶץ, אֲבָל הַדָּגִים שֶׁנּוֹצְרוּ מִן הַמַּיִם שֶׁמְּקוֹרָם טָהֳרָה אֵינָן צְרִיכִין שְׁחִיטָה כְּלָל אֶלָּא בַּאֲסִיפָה לְבַד סָגֵי, וְהָעוֹפוֹת שֶׁנּוֹצְרוּ מִן הָרֶקֶק, עֵרוּב עָפָר וּמַיִם, דַּי לָהֶם בְּסִימָן אֶחָד לְמִעוּט הָעַפְרוּרִיּוּת שֶׁבָּהֶם. וּמַה שֶּׁהַמַּיִם מְבִיאִים טֻמְאָה עַל הָאֹכֶל, תִּמְצָא מְבֹאָר לְקַמָּן פָּרָשַׁת חֻקַּת בְּסוֹד הַפָּרָה שֶׁמְּטַמְּאָה הַטְּהוֹרִים וּמְטַהֶרֶת הַטְּמֵאִים.

**Sefaria Kli Yakar, 2026 (Claude 3.7, ed. Francis Nataf) ✧:**
**The reason for slaughter proves this,** for slaughter comes to remove the impurity of earthiness in animals that were created from the earth. But fish, which were created from water whose source is purity, do not need slaughter at all, but gathering alone is sufficient. And birds, which were created from muck — a mixture of earth and water — require only one sign [of kosher slaughter] due to the minimal earthiness in them. And regarding why water brings impurity upon food, you will find this explained later in the section of Chukat, in the secret of the red heifer that makes the pure impure and purifies the impure.