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11:1–47 This chapter marks a shift of focus from the rules for the priests about the day-to-day operations of the tabernacle to the obligations for all Israel to maintain holiness (vv. 44–45). The central aspect of holiness was that Israelites were to be set apart for Yahweh and distinct from other peoples (20:22–26). The focus on holiness dominates the rest of the book of Leviticus, but rituals such as washing and offering sacrifice were intimately connected with how the Israelites were to maintain holiness.

Leviticus 11 explains the categories of clean and unclean with reference to animals (vv. 46–47). The focus is avoiding ritual impurity (called uncleanness). Certain animals could not be eaten because of their inherent uncleanness (vv. 2–23, 41–43), and contact of any kind with some animals caused impurity—whether the animal was living or dead (vv. 29–40). Dead bodies especially had to be avoided (vv. 24–25, 27–28). These laws were central to a complex system of purity and impurity that affected the sacred space of the sanctuary, the priesthood, and the daily life of all Israelites. Avoiding impurity was integral to holiness.

Leviticus 11 does not provide a clear rationale for the clean and unclean food categories. Many proposals have been put forth regarding an underlying logic, but each have shortcomings or fail to account for every item. The suggestions range from the potential positive health effects of the diet to a perceived emphasis on the sanctity of life.

Holiness and Sacred Space in Israelite Religion

11:3 has a split cleft in the hoof and that chews cud Clean animals—such as cattle, goats, and sheep—have hooves split into two toes. These domesticated animals are also ruminants having a complex digestive system with a stomach of 3 or 4 chambers. Chewing their cud aids digestion. Deuteronomy 14:5 list 10 animals among wild game that also meet these criteria.

11:4–8 This section identifies some animals that are forbidden because they do not fully meet the criteria of Lev 11:3. The camel is excluded because it does not have a true split hoof. The pig is excluded because it does not chew its cud. The rock badger and rabbit are excluded because they do not have hooves. The descriptions of the rock badger and the rabbit chewing the cud are not scientifically accurate, but they are consistent with appearance since the animals seem to chew their cud. To be considered clean, the animals must both have split hooves and chew their cud.

11:4 those that chew the cud Refers to the behavior in which an animal swallows its food, stores it temporarily in a stomach compartment, and later regurgitates the food to chew it more as part of the digestion process.

unclean The Hebrew term used here, tame, means “unclean” or “impure” in the sense of ritual purity, not physical cleanliness.

11:7 the pig Swine were widely domesticated in the ancient Near East, so this particular dietary restriction stood out as a mark of identity.

Archaeologists have noted that Iron Age sites inhabited by Philistines and Ammonites attest to the popularity of the pig for consumption. By contrast, sites from the central hill country associated with Israel show no evidence of pig domestication or consumption. This evidence indicates that the Israelite taboo against consuming swine was an early and distinctive marker of Israelite identity. Later Graeco-Roman writers also took notice of the Jewish avoidance of pork as a key distinction between Jewish and Roman eating habits.

Food ISBE

11:8 they are unclean for you Israelites were rendered unclean by the prohibited animals only if they ate them or touched a carcass. For example, they could still use camels without becoming unclean.

11:9–23 The discussion of clean and unclean animals in vv. 3–8 dealt with land animals. The following verses cover animals that live in the water, animals that fly, and insects. For each category, the regulations distinguish between animals that are acceptable for food and those that are unacceptable.

Animals LTW

11:9 a fin and scales The lone criterion for cleanness for water creatures was whether the animal had both fins and scales. No distinction is made between freshwater and saltwater creatures.

11:11 dead body Death was a key cause of ritual uncleanness, so dead bodies had to be avoided. A similar warning appears in v. 8; further instructions related to uncleanness deriving from a carcass are given in vv. 24–28.

11:13 birds The Hebrew word used here, oph, may be literally rendered as “flying thing.” The list of birds here is nearly identical to that in Deut 14. In general, the clean birds include doves, pigeons, quail, chickens (hens), geese, duck, and sparrows. The impure birds—birds of prey or carrion-eaters—are connected with death. Unlike with the water creatures, there are no apparent biological features that mark certain birds as unclean.

11:19 bat Since the Hebrew word oph used in Lev 11:13 refers to anything that flies (see note on v. 13), the bat is not out of place in the list even though it is technically classified as a mammal, not a bird.

11:20 winged insect Flying insects are designated by the Hebrew phrase sherets ha'oph here, which may be literally rendered as “the swarming things that fly.”

11:21 jointed legs Refers to the hind legs which enable hopping and leaping. This feature marks these insects as exceptions to v. 20.

11:24–44 Verses 24–28 reiterates the prohibition against touching an animal’s carcass and summarizes the content of vv. 3–8. The focus of this section is explaining how impurity can be contracted by touching, as opposed to eating. In vv. 29–30, lizards and rodents are prohibited because they swarm on the land. Anything the swarming creatures come into contact with becomes unclean and must be destroyed or purified (vv. 31–38). Even contact with the carcass of a clean animal causes temporary uncleanness (vv. 39–40). While the swarming creatures were not mentioned in the earlier list of animals that could not be eaten, this passage closes by explicitly indicating these were also prohibited as food (vv. 41–44).

11:32 on which one of them falls The legal discussion distinguishes between things that can be fallen on and things that can be fallen into (v. 33). The first category includes vessels made of wood, leather, and certain kinds of cloth. The second category relates to ceramics which become contaminated only when something falls inside.

11:34 could be drunk in any such vessel Solid food moistened by water becomes unclean when it comes into contact with the carcass. Liquid in a vessel that becomes contaminated is also contaminated.

11:35 must be broken Stones and ovens could be rendered unclean by any contact and had to be destroyed. Numbers 31:32 indicates that metal vessels need not be destroyed; they could be purified in fire.

11:36 a spring or a cistern collecting water Water from a natural source like a spring or stored in the ground as in a cistern was not contaminated the same way as a ceramic vessel. While the water itself did not become impure, anyone removing a carcass from a spring or a cistern was rendered unclean.

11:37 it is clean A dead carcass touching a seed did not contaminate the seed.

11:38 it is unclean for you Like the moistened food in a vessel (Lev 11:34), dampened seed becomes impure through contact with a carcass.

11:44 I am holy The only rationale given for the regulations in this chapter is the requirement to emulate Yahweh’s own holiness. Here the rationale is related to the discussion about swarming creatures. In v. 45 this reason is given in a way that could be taken as a blanket statement for the entire discussion of clean and unclean creatures (compare 19:2).

11:46 This is the regulation of The final two verses of this chapter provide a concluding summary of the regulations about clean and unclean animals with special reference to whether the animals were acceptable for food.

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