## Sefer HaChinukh Mitzvah 154

###### Sefer HaChinukh 154:1
[Sefer HaChinukh 154:1](https://torahapp.org/share/book/Sefer%20HaChinukh/r/154:1)

**שֶׁלֹּא לֶאֱכֹל בְּהֵמָה וְחַיָּה טְמֵאָה** – שֶׁלֹּא לֶאֱכֹל בְּהֵמָה וְחַיָּה טְמֵאָה, שֶׁנֶּאֱמַר (ויקרא יא ד ז) אֶת זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת הַגָּמָל וְהַחֲזִיר וְהָאַרְנֶבֶת וְהַשָּׁפָן. וּמִינֵי שְׁאָר בְּהֵמָה טְמֵאָה לֹא בָּא עֲלֵיהֶם לָאו בְּבֵאוּר, אֲבָל מִכֵּיוָן שֶׁאָמְרָה תּוֹרָה כָּל מַפְרֶסֶת פַּרְסָה וּמַעֲלַת גֵּרָה בַּבְּהֵמָה אֹתָהּ תֹּאכֵלוּ. נֵדַע שֶׁכָּל מָה שֶׁאֵין בּוֹ שְׁנֵי הַסִּימָנִין יַחַד הוּא נִמְנָע מִלְּאָכְלוֹ, וְזֶה לָאו הַבָּא מִכְּלַל עֲשֵׂה, וְהָעִקָּר אֶצְלֵנוּ לָאו הַבָּא מִכְּלַל עֲשֵׂה עֲשֵׂה, וְאֵין לוֹקִין עָלָיו.

**Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018:**
**To not eat an impure beast or animal:** To not eat an impure beast or animal, as it is stated (Leviticus 11:4), “this shall you not eat from those that bring up the cud and separate their hoof, the camel,” “and the pig” (Leviticus 11:7), “and the hare” (Leviticus 11:6), “and the daman” (Leviticus 11:5). And a clear negative commandment about the other species of impure beasts does not appear. But since the Torah stated (Leviticus 11:3), “All that separate the hoof and [...] bring up the cud in an animal, it shall you eat,” we know that we are prevented from eating anything that does not have these two signs together. And this is a negative commandment that comes from the implication of a positive commandment. And the principle that we have is [that] a negative commandment that comes from the implication of a positive commandment, is a positive commandment, and [so] we do not administer lashes for it.


###### Sefer HaChinukh 154:2
[Sefer HaChinukh 154:2](https://torahapp.org/share/book/Sefer%20HaChinukh/r/154:2)

וְאָמְנָם נֶאֶסְרוּ לָנוּ גַּם כֵּן שְׁאָר בְּהֵמָה וְחַיָּה מִקַּל וָחֹמֶר שֶׁאָנוּ אוֹמְרִים הַחֲזִיר וְהַגָּמָל שֶׁיֵּשׁ בָּהֶן סִימַן טָהֳרָה אֶחָד אָנוּ לוֹקִין עָלָיו קַל וָחֹמֶר שְׁאָר בְּהֵמָה וְחַיָּה שֶׁאֵין לָהֶן סִימַן טָהֳרָה כְּלָל, שֶׁלּוֹקִין עֲלֵיהֶן. וּלְשׁוֹן סִפְרָא (שמיני ג א ב) אֹתָהּ תֹּאכֵלוּ אוֹתָהּ בַּאֲכִילָה וְאֵין בְּהֵמָה טְמֵאָה בַּאֲכִילָה. אֵין לִי אֶלָּא בַּעֲשֵׂה, בְּלֹא תַעֲשֶׂה מִנַּיִן? תַּלְמוּד לוֹמַר אֶת זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וכו'. אֵין לִי אֶלָּא אֵלּוּ בִּלְבַד שְׁאָר בְּהֵמָה טְמֵאָה מִנַּיִן? וְדִין הוּא וּמָה אֵלּוּ שֶׁיֵּשׁ בָּהֶן סִימַן טָהֳרָה הֲרֵי הֵן בְּלֹא תַּעֲשֶׂה עַל אֲכִילָתָן, שְׁאָר בְּהֵמָה טְמֵאָה שֶׁאֵין בָּהֶם סִימַן טָהֳרָה אֵינוֹ דִּין שֶׁיְּהֵא לֹא תַעֲשֶׂה עַל אֲכִילָתָן? נִמְצָא הַגָּמָל וְהָאַרְנֶבֶת וְהַשָּׁפָן וְהַחֲזִיר מִן הַכָּתוּב, וּשְׁאָר בְּהֵמָה טְמֵאָה מִקַּל וָחֹמֶר. וְאָמְנָם הוּא לְגִלּוּי מִלְּתָא בְּעָלְמָא, כְּלוֹמַר שֶׁקַּל וָחֹמֶר בְּזֶה הָעִנְיָן מְבֹאָר בַּכָּתוּב הוּא, שֶׁאִם הִזְהִיר עַל אוֹתָן שֶׁיֵּשׁ לָהֶן סִימָן אֶחָד שֶׁל טָהֳרָה, כָּל שֶׁכֵּן עַל שֶׁאֵין לָהֶם סִימַן טָהֳרָה כְּלָל, וְלֹא שַׁיָּךְ בְּכָאן כְּלָל לוֹמַר אֵין עוֹנְשִׁין מִן הַדִּין. וּלְפִיכָךְ כָּל מִי שֶׁאָכַל כַּזַּיִת מִבְּהֵמָה טְמֵאָה מֵאֵי זֶה מִין שֶׁיִּהְיֶה לוֹקֶה מִדְּאוֹרַיְתָא. וּפֵרוּשׁ מַפְרֶסֶת פַּרְסָה הוּא שֶׁפַּרְסוֹתֶיהָ סְדוּקוֹת. וּפֵרוּשׁ שׁוֹסַעַת שֶׁסַע כְּלוֹמַר שֶׁתְּהֵא הַפַּרְסָה מֻבְדֶּלֶת לְגַמְרֵי מִלְּמַעְלָה וּמִלְּמַטָּה. אֲבָל אִם הָיְתָה סְדוּקָה לְמַטָּה וּמְחֻבֶּרֶת לְמַעְלָה אוֹ בְּהֵפֶךְ טְמֵאָה הִיא. וּפֵרוּשׁ מַעֲלַת גֵּרָה, שֶׁמְּקִיאָהּ הָאֹכֶל מִן הַמֵּעַיִם וּמְשִׁיבָה אוֹתוֹ לְפִיהָ לְכָתְשׁוֹ וּלְטָחֳנוֹ הָדֵק.

**Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018:**
However [the] other beasts and animals were forbidden to us by an a fortiori argument (*kal vechomer*): As we say that [since] we administer lashes for the pig and the camel which have one sign of purity; all the more so do we administer lashes for other beasts and animals that do not have any sign of purity at all. And the language of Sifrei, Shemini, Chapter 3:1-2 is “‘It shall you eat’ — it is for eating, but an impure animal is not for eating. I only have a positive commandment. From where [do I know it is also a] negative commandment? [Hence] we learn to say, ‘this shall you not eat from those that bring up the cud, etc.’ I only have these alone. From where [do I know] other impure beasts? It is inferred: And just like these that have one sign of purity, behold, their eating is with a negative commandment; is it not [then] inferred that the eating of other impure beasts that do not have any sign of purity would be with a negative commandment? It comes out that the camel, the hare, the daman and the pig are from Scripture, and the other impure beasts are from an a fortiori argument.” However it is only just revealing a matter — meaning to say, that the a fortiori argument about this matter is elucidated in Scripture; as if it warned about those that have one sign of purity, all the more so [is it the case] about those that do not have any sign of purity at all. And it is not relevant here to say, “Wwe do not punish from an inference.” And hence anyone that ate a *kazayit* from an impure animal — from whatever species it be — is lashed from Torah writ. And the understanding of “separates the hoof,” is that its hooves are split. And the understanding of “completely splits,” is meaning to say totally divided from above and below; but if it was split below and attached above, or the opposite, it is impure. And the understanding of “bring up the cud,” is that it regurgitates the food from its intestines to its mouth to grate it and grind it fine.


###### Sefer HaChinukh 154:3
[Sefer HaChinukh 154:3](https://torahapp.org/share/book/Sefer%20HaChinukh/r/154:3)

מִשָּׁרְשֵׁי הַמִּצְוָה. מָה שֶׁכָּתַבְנוּ בְּאַזְהָרַת טְרֵפָה בְּסֵדֶר מִשְׁפָּטִים, כִּי יֹדֵעַ אֱלֹהִים כִּי כָּל הַמַּאֲכָלוֹת שֶׁהִרְחִיק מֵעַמּוֹ אֲשֶׁר בָּחַר, יֵשׁ בָּהֶם נְזָקִים מְצוּיִים לַגּוּפִים שֶׁהֵם כֵּלִים לַנְּפָשׁוֹת לִפְעֹל בָּהֶם וּלְהִתְעַלּוֹת עַל יְדֵי מַעֲשֵׂיהֶם הַטּוֹבִים. וְעַל כֵּן הִרְחִיקָנוּ מֵהֶם לְמַעַן יִפְעֲלוּ הַנְּפָשׁוֹת פְּעֻלָּתָן וְלֹא יִנְעֲלוּ [דֶּלֶת] בִּפְנֵיהֶם רֹעַ מֶזֶג הַגּוּפוֹת וְטִמְטוּם הַלְּבָבוֹת, וּכְמוֹ שֶׁכָּתַבְתִּי שָׁם.

**Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018:**
What we wrote in the warning of the “torn” animal in the Order of *Mishpatim* (Sefer HaChinukh 73) is from the roots of the commandment — as God knows that all of the foods that He distanced from His people that He chose, have [properties] in them [that] injure bodies, [and] that stop the souls from activating them and elevating them with good deeds. Therefore, He distanced us from them, in order that the souls will make their impact; and that a bad constitution and a blockage of the heart not seal the door in front of them, as I wrote there.


###### Sefer HaChinukh 154:4
[Sefer HaChinukh 154:4](https://torahapp.org/share/book/Sefer%20HaChinukh/r/154:4)

מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (זבחים ע א) שֶׁלֹּא חָלַק הַכָּתוּב בִּבְהֵמָה וְחַיָּה טְמֵאָה בֵּין בְּשָׂרָהּ לְחֶלְבָּהּ, שֶׁהַכֹּל אָסוּר. וּבְשַׂר אָדָם אַף עַל פִּי שֶׁנִּקְרָא הָאָדָם נֶפֶשׁ חַיָּה וְאֵינוֹ מַעֲלֶה גֵּרָה וְשׁוֹסֵעַ שֶׁסַע, אֵין בְּשָׂרוֹ בִּכְלַל אִסּוּר בְּהֵמָה טְמֵאָה לַעֲבֹר עָלָיו בְּלָאו, וּלְפִיכָךְ הָאוֹכֵל מִבְּשָׂרוֹ אוֹ שׁוֹתֶה מֵחֶלְבּוֹ, בֵּין חַי בֵּין מֵת, אֵין לוֹקִין עָלָיו, אֲבָל מִכָּל מָקוֹם אָסוּר הוּא בַּעֲשֵׂה, שֶׁהֲרֵי מָנָה הַכָּתוּב שִׁבְעַת מִינֵי חַיָּה וְאָמַר בָּהֶן (דברים יד ד) זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ, מִכְּלָל שֶׁכָּל שֶׁהוּא חוּץ מֵאֵלּוּ לֹא תֹּאכְלוּ, וְלָאו הַבָּא מִכְּלַל עֲשֵׂה עֲשֵׂה זֶהוּ דַּעַת הָרַמְבַּ"ם זִכְרוֹנוֹ לִבְרָכָה. (משנה תורה, מאכלות אסורות ב ג) אֲבָל הָרַמְבַּ"ן זִכְרוֹנוֹ לִבְרָכָה כָּתַב (ויקרא יא ג) שֶׁבְּשַׂר הָאָדָם אֲפִלּוּ עֲשֵׂה אֵין בּוֹ, וְהֵבִיא רְאָיָה מִמָּה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (כריתות כא ב) דַּם מְהַלְּכֵי שְׁתַּיִם וְחֶלְבָּם, אֲפִלּוּ מִצְוַת פְּרִישָׁה אֵין בּוֹ. וְכָתַב הוּא זִכְרוֹנוֹ לִבְרָכָה דְּהוּא הַדִּין לַבָּשָׂר שֶׁמֻּתָּר כְּמוֹ הַדָּם, שֶׁאִם לֹא כֵן, אֵיךְ יְהֵא מֻתָּר הַדָּם, וּכְמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (שם כד א) דָּם שֶׁל בֵּין הַשִּׁנַּיִם מוֹצְצוֹ וּבוֹלְעוֹ, וְהָא קַיְמָא לַן (בכורות ה א) כָּל הַיּוֹצֵא מִן הַטָּמֵא טָמֵא. וּמִכָּל מָקוֹם, בְּשַׂר (יִשְׂרָאֵל) מֵת, אָסוּר בַּהֲנָאָה. וְיֶתֶר רְאָיוֹתָיו בְּסִפְרוֹ. וּשְׁאָר פְּרָטֵי הַמִּצְוָה מְבֹאָרִים בְּפֶרֶק שְׁלִישִׁי מֵחֻלִּין וּבִמְקוֹמוֹת אֲחֵרִים [משנה תורה, הלכות מאכלות אסורות פ"ב].

**Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018:**
From the laws of the commandment is that which they, may their memory be blessed, said (Zevachim 70a) that Scripture did not distinguish with an impure beast or animal between its meat and its *chelev* — as it is all forbidden. And [regarding] flesh of a person, his flesh is not included in the prohibition of an impure beast, to transgress a negative commandment for it, even though man is called a living (or animal) soul and he does not bring up the cud or completely divide [his foot]. And therefore, we do not administer lashes for one who eats from his flesh or drinks from his *chelev* — whether alive or dead. But it is nonetheless forbidden with a positive commandment, as behold Scripture numbered seven species of animals and stated about them (Deuteronomy 14:4), “These are the animals that you may eat.” And a negative commandment that comes from the implication of a positive commandment, is a positive commandment. This is the opinion of Rambam, may his memory be blessed (Mishneh Torah, Laws of Forbidden Foods 2:3). But Ramban, may his memory be blessed, wrote (Ramban on Leviticus 11:3) that there is not even a positive commandment about the flesh of a man. And he brought a proof from that which they, may their memory be blessed, said (Keritot 21a), “There is not even a commandment of separation from the blood and *chelev* of those that walk on two [legs].” And he, may his memory be blessed, wrote that the law is the same for flesh, that it is permitted like the blood. As if not, how could blood be permissible — and as they, may their memory be blessed, said (Keritot 22a), “Blood that is between the teeth, he should suck and swallow” — and it is established for us (Bekhorot 5a), “All that comes out of the impure is impure.” And nonetheless, the flesh of the dead (Israelite) is forbidden to benefit from. And the rest of his proofs are in his book. And the rest of the details of the commandment are elucidated in the third chapter of *Chullin* and in other places. (See Mishneh Torah, Laws of Forbidden Foods 2.)


###### Sefer HaChinukh 154:5
[Sefer HaChinukh 154:5](https://torahapp.org/share/book/Sefer%20HaChinukh/r/154:5)

וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּבִנְקֵבוֹת. וְהָעוֹבֵר עָלֶיהָ וְאָכַל כַּזַּיִת בְּהֵמָה טְמֵאָה אוֹ שָׁתָה רְבִיעִית מֵחֲלָבָהּ בְּמֵזִיד, לוֹקֶה, וּבְשׁוֹגֵג, פָּטוּר.

**Sefer HaChinukh, translated by R. Francis Nataf, Sefaria 2018:**
And [it] is practiced in every place and at all times by males and females. And one who transgresses it and eats a *kazayit* of an impure animal or a *reviit* of *chelev* volitionally is lashed; and inadvertently, is exempted.