Lévitique 11

Le 11:1-47. Beasts That May and May Not Be Eaten.

1-2. the Lord spake unto Moses and to Aaron--These laws, being addressed to both the civil and ecclesiastical rulers in Israel, may serve to indicate the twofold view that is to be taken of them. Undoubtedly the first and strongest reason for instituting a distinction among meats was to discourage the Israelites from spreading into other countries, and from general intercourse with the world--to prevent them acquiring familiarity with the inhabitants of the countries bordering on Canaan, so as to fall into their idolatries or be contaminated with their vices: in short, to keep them a distinct and peculiar people. To this purpose, no difference of creed, no system of polity, no diversity of language or manner, was so subservient as a distinction of meats founded on religion; and hence the Jews, who were taught by education to abhor many articles of food freely partaken of by other people, never, even during periods of great degeneracy, could amalgamate with the nations among which they were dispersed. But although this was the principal foundation of these laws, dietetic reasons also had weight; for there is no doubt that the flesh of many of the animals here ranked as unclean, is everywhere, but especially in warm climates, less wholesome and adapted for food than those which were allowed to be eaten. These laws, therefore, being subservient to sanitary as well as religious ends, were addressed both to Moses and Aaron.

3-7. Whatsoever parteth the hoof, and is cloven-footed, and cheweth the cud--Ruminating animals by the peculiar structure of their stomachs digest their food more fully than others. It is found that in the act of chewing the cud, a large portion of the poisonous properties of noxious plants eaten by them, passes off by the salivary glands. This power of secreting the poisonous effects of vegetables, is said to be particularly remarkable in cows and goats, whose mouths are often sore, and sometimes bleed, in consequence. Their flesh is therefore in a better state for food, as it contains more of the nutritious juices, is more easily digested in the human stomach, and is consequently more easily assimilated. Animals which do not chew the cud, convert their food less perfectly; their flesh is therefore unwholesome, from the gross animal juices with which they abound, and is apt to produce scorbutic and scrofulous disorders. But the animals that may be eaten are those which "part the hoof as well as chew the cud," and this is another means of freeing the flesh of the animal from noxious substances. "In the case of animals with parted hoofs, when feeding in unfavorable situations a prodigious amount of foetid matter is discharged, and passes off between the toes; while animals with undivided hoofs, feeding on the same ground, become severely affected in the legs, from the poisonous plants among the pasture" [Whitlaw, Code of Health]. All experience attests this, and accordingly the use of ruminating animals (that is, those which both chew the cud and part the hoof) has always obtained in most countries though it was observed most carefully by the people who were favored with the promulgation of God's law.

9. These shall ye eat ... whatsoever hath fins and scales--"The fins and scales are the means by which the excrescences of fish are carried off, the same as in animals by perspiration. I have never known an instance of disease produced by eating such fish; but those that have no fins and scales cause, in hot climates, the most malignant disorders when eaten; in many cases they prove a mortal poison" [Whitlaw].

12. Whatsoever hath no fins nor scales, &c.--Under this classification frogs, eels, shellfish of all descriptions, were included as unclean; "many of the latter (shellfish) enjoy a reputation they do not deserve, and have, when plentifully partaken of, produced effects which have led to a suspicion of their containing something of a poisonous nature."

13-19. these are they which ye shall have in abomination among the fowls--All birds of prey are particularly ranked in the class unclean; all those which feed on flesh and carrion. No less than twenty species of birds, all probably then known, are mentioned under this category, and the inference follows that all which are not mentioned were allowed; that is, fowls which subsist on vegetable substances. From our imperfect knowledge of the natural history of Palestine, Arabia, and the contiguous countries at that time, it is not easy to determine exactly what some of the prohibited birds were; although they must have been all well known among the people to whom these laws were given.

the ossifrage--Hebrew, "bone-breaker," rendered in the Septuagint "griffon," supposed to be the Gypoetos barbatus, the Lammer Geyer of the Swiss--a bird of the eagle or vulture species, inhabiting the highest mountain ranges in Western Asia as well as Europe. It pursues as its prey the chamois, ibex, or marmot, among rugged cliffs, till it drives them over a precipice--thus obtaining the name of "bone-breaker."

the ospray--the black eagle, among the smallest, but swiftest and strongest of its kind.

20. All fowls that creep, &c.--By "fowls" here are to be understood all creatures with wings and "going upon all fours," not a restriction to animals which have exactly four feet, because many "creeping things" have more than that number. The prohibition is regarded generally as extending to insects, reptiles, and worms.

21-22. Yet these may ye eat of every flying creeping thing that goeth upon all four, which have legs above their feet--Nothing short of a scientific description could convey more accurately the nature "of the locust after its kind." They were allowed as lawful food to the Israelites, and they are eaten by the Arabs, who fry them in olive oil. When sprinkled with salt, dried, smoked, and fried, they are said to taste not unlike red herrings.

26. every beast ... not cloven-footed--The prohibited animals under this description include not only the beasts which have a single hoof, as horses and asses, but those also which divided the foot into paws, as lions, tigers, &c.

29. the weasel--rather, the mole.

the mouse--From its diminutive size it is placed among the reptiles instead of the quadrupeds.

the tortoise--a lizard, resembling very nearly in shape, and in the hard pointed scales of the tail, the shaketail.

30. the ferret--the Hebrew word is thought by some to signify the newt or chameleon, by others the frog.

the chameleon--called by the Arabs the warral, a green lizard.

the snail--a lizard which lives in the sand, and is called by the Arabs chulca, of an azure color.

the mole--Another species of lizard is meant, probably the chameleon.

31-35. whosoever doth touch them, when ... dead, shall be unclean until the even--These regulations must have often caused annoyance by suddenly requiring the exclusion of people from society, as well as the ordinances of religion. Nevertheless they were extremely useful and salutary, especially as enforcing attention to cleanliness. This is a matter of essential importance in the East, where venomous reptiles often creep into houses and are found lurking in boxes, vessels, or holes in the wall; and the carcass of one of them, or a dead mouse, mole, lizard, or other unclean animal, might be inadvertently touched by the hand, or fall on clothes, skin bottles, or any article of common domestic use. By connecting, therefore, the touch of such creatures with ceremonial defilement, which required immediately to be removed, an effectual means was taken to prevent the bad effects of venom and all unclean or noxious matter.

47. make a difference between the unclean and the clean--that is, between animals used and not used for food. It is probable that the laws contained in this chapter were not entirely new, but only gave the sanction of divine enactment to ancient usages. Some of the prohibited animals have, on physiological grounds, been everywhere rejected by the general sense or experience of mankind; while others may have been declared unclean from their unwholesomeness in warm countries or from some reasons, which are now imperfectly known, connected with contemporary idolatry.