Leviticus 11:34

Lev 11:34 Of all meat which may be eaten, [that] on which [such] water cometh shall be unclean: and all drink that may be drunk in every [such] vessel shall be unclean.

Ver. 34. Such water.] Coming out of such an unclean place, or vessel.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 11:34. That on which such water cometh — That flesh, or herbs, or other food which is dressed in water, in a vessel so polluted, shall be unclean: not so, if it be food which is eaten dry, as bread, or fruits; the reason of which difference seems to be this, that the water did sooner receive the pollution in itself, and convey it to the food so dressed. All this was intended to teach them to avoid carefully every thing that was polluted in their common actions. Not only the vessels of the sanctuary, but every pot in Jerusalem and Judah must be holiness to the Lord, Zec 14:20. The laws in these cases were very critical, and the observance of them would be difficult, and the exceptions also were very nice: but it was all designed to exercise them to a constant care and exactness in their obedience. And we, who by Christ are delivered from these burdensome observances, are hereby taught not to be less circumspect in the more weighty matters of the law. We ought as industriously to preserve our precious souls from the pollutions of sin, and as speedily to cleanse them when they are polluted, as they were to preserve and cleanse their bodies and household goods from these ceremonial pollutions.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(34) That on which such water cometh.—Better, upon which water cometh, that is, all food which is prepared with water for eating becomes defiled when the carcase of such an unclean reptile falls on it. The same is the case with any beverage which is drank from any kind of vessel; if the said carcase falls into it, it is rendered unclean. According, however, to the canons which obtained during the second Temple, the import of the first part of this verse is that things which constitute man’s meat, only then become defiled by the carcase in question when any water whatsoever has been poured upon them, though these articles of food have afterwards become dry; but when they have not been moistened they do not become defiled. By water these authorities understand any of the following seven liquids :—water, dew, oil, wine, milk, blood, and honey.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

34. Any food mixed with or put in water (for cooking or eating) and any drink into or upon which one of these swarming things has fallen is unclean.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Of all meat which may be eaten,.... Which otherwise is lawful to eat and fit for food, whether herbs, or whether the flesh of clean creatures:

that on which such water cometh shall be unclean; that is, such water as is put into an unclean vessel, become so by the fall of any unclean reptile into it; wherefore such water poured out upon any sort of food, clean and fit to eat, or that is put into such water, to be dressed, it becomes unclean and unfit to eat; for the vessel, being unclean, defiles the water, and the water defiles the food: Jarchi interprets this of water in general, which coming upon anything eatable, prepares it for uncleanness; "we learn (says he) that no food is fit and prepared to receive defilement until water comes upon it once; and after it is come upon it once, it receives defilement for ever, even though it becomes dry;'' but the former seems to be the true sense:

and all drink that may be drank in every such vessel shall be unclean; whatever otherwise might be lawfully drank, yet being put into such a vessel, into which any unclean reptile was fallen, or being in it when it fell into it, became unclean and not fit to be drank; and those liquors which receive uncleanness, and make meats unclean by coming on them, according to the Misnic doctors (w), are these seven, dew, water, wine, oil, blood, milk, and honey. (w) Misn. Machshirin, c. 6. sect. 4.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Water, unclean, or in a polluted vessel.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That on which such water cometh: the meaning is, that flesh or herbs, or other food which is dressed in water, to wit, in a vessel so polluted, shall be unclean; not so, if it be food which is eaten dry, as bread, fruits, &c., the reason of which difference seems to be this, that the water did sooner receive the pollution in itself, and convey it to the food so dressed.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

That on which such water cometh - That flesh or herbs or other food which is dressed in water, in a vessel so polluted, shall be unclean; not so, if it be food which is eaten dry, as bread, or fruits; the reason of which difference seems to be this, that the water did sooner receive the pollution in itself, and convey it to the food so dressed.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

unclean

Food becomes unacceptable for the people to eat because unclean water has fallen on it is spoken of as if it were physically unclean. (See: Metaphor)

carcasses

dead bodies

must be broken to pieces

This can be translated in active form. AT: "You must break it to pieces" or "You must shatter it" (See: Active or Passive)

translationWords

clean

water

clean

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

מכל האכל אשר יאכל OF ALL THE FOOD WHICH MAY BE EATEN — This is to be connected with the preceding verse (consequently the words ואתו תשברו v. 33 are a parenthesis): “whatsoever is in it shall be unclean”; viz., anything of all food which may be eaten upon which water has once come, if it is in an earthen vessel which is unclean, itself becomes unclean. [And similarly all drink that may be drunk in any vessel, if it is in an earthen vessel that is unclean, itself becomes unclean]. From this we learn several things: we learn that food is not fitted and liable to become unclean until water has once come upon it, and after water has once come on it it can any time after become unclean, and even after it has become dry; that wine and oil and anything which is termed משקה, liquid, (besides the three mentioned, also blood, milk, dew and honey of bees; cf. Mishnah Makhshirin 6:4) makes vegetation fitted to become unclean even as water does, for thus must the verse be expounded: any food upon which there cometh water or any liquid which may be drunk out of any vessel, that food shall become unclean. Further our Rabbis derive from here the law that a “secondary uncleanness” (ולד הטומאה) cannot render “vessels” (a term used to denote anything except food and animate beings) unclean. For thus we read in a Boraitha (Pesachim 20a): One might think, since Scripture states v. 33: anything that is inside it shall be unclean, that all “vessels” that are placed inside an earthen vessel become unclean through the medium of the interior of an earthen vessel (i. e. because they are in contact with the earthen vessel which has itself become unclean through something unclean having been inside it)! It, however, says: all that is within it shall become unclean … of any food etc., — i.e., food [and liquids] may become unclean through the medium of the interior of an unclean earthen vessel, but no “vessels” can become unclean through the medium of the interior of an unclean earthen vessel. Now since a dead שרץ, “reptile” (which causes the uncleanness to the earthen vessel) is a primary source of uncleanness (אב הטומאה) and the object which has been rendered unclean by it (in this case the כלי חרס) is a secondary uncleanness (ולד הטומאה), consequently we have the rule that the latter a secondary uncleanness — cannot in turn render unclean “vessels” which are in it. And we further learn from this (Pesachim 20a) that if a dead reptile (שרץ) falls into the interior of an earthen oven in which there is bread, but the reptile does not come in contact with the bread, the oven becomes a secondary source of uncleanness of the first degree (ראשון לטומאה) and the bread one of the second degree (because the bread only becomes unclean through having come in contact with the oven which is only a secondary source of uncleanness of the first degree, and not a primary source): and we do not say that we regard the oven which contains the primary source as though it were full of uncleanness, and is itself a primary source, so that the bread should be a secondary uncleanness of the first degree (תחלה), as though it had itself touched the primary source; for if you argue so, then any article which is in an earthen vessel is not excluded from becoming unclean through the medium of its interior (whilst we have just stated that “vessels” are excluded — that in such a case they do not become unclean), because you see, if we assume that the whole interior is full of a primary source of uncleanness, it would be as though this uncleanness itself has touched them (the objects) on their outside and then the objects would indeed have become unclean: we, however, have stated that in such a case they do not become unclean; therefore we do not assume that the primary source of uncleanness fills the whole interior: the bread therefore receives the uncleanness not from the carcass but from the oven and is thus a secondary uncleanness of the second degree which does not further transfer its uncleanness to things which have no sacred character. — And we further learn (Chullin 118b; cf. Sifra, Shemini, Section 8 2) in regard to the “coming of water”, that this does not render vegetation fitted to become unclean unless it falls upon them after they have been plucked; because if you say that they (the vegetation) can acquire this fitness whilst still attached to the soil, then the law has no significance at all, for you have no growing vegetation upon which water does not fall at some time or other, and what, then, is the sense of Scripture saying, “upon which water cometh”? — And we further learn (Yoma 80a) that articles of food which are unclean do not render other food unclean unless the former contains at least a volume equal to that of an egg, for it says: “[food] which may be eaten”, i.e. food which may be eaten at one time, and our Rabbis calculated that the gullet does not hold more than a hen’s egg (Sifra, Shemini, Chapter 9 1; cf. also Yoma 80a).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

OF ALL THE FOOD WHICH MAY BE EATEN, THAT ON WHICH WATER COMETH, SHALL BE UNCLEAN. Rashi commented: “This verse according to its [Rabbinical] interpretations teaches many things. We learn that food does not become fit to be susceptible of impurity until water has once come upon it, and once water has come upon it, it can subsequently at any time become impure, even after it has become dry, etc. Our Rabbis have further learned from this verse that ‘a secondary impurity’ does not render vessels impure, for so we are taught etc. Again we learn that the coming of water upon vegetation makes it susceptible to impurity only after it has been plucked from the soil etc.” And included among the principles [we learn from this verse], Rashi said: “And we further learn that impure foodstuff does not convey impurity to other objects unless it [the former] consists of at least the size of an egg, for it says, of all the food which may be eaten, which means food which can be eaten in one gulp, and the Sages calculated that the esophagus does not hold more than a hen’s egg.” This is the language of the Rabbi [Rashi.].But there is [too great a] brevity in Rashi’s comment. For this verse speaks about foodstuff itself becoming impure, and does not refer to its conveying impurity to others. The Rabbi [Rashi], however, derived this principle from what the Rabbis have said in the Torath Kohanim: 9:1. “Of all the food etc. shall be unclean. This teaches that food [upon which a dead creeping thing falls], is rendered impure even if it be of the smallest quantity. Now I might think that it can also convey impurity to other objects if the [original] impure food was of the smallest quantity; Scripture therefore says, which may be eaten. Thus you learn that it cannot render other things impure unless it is itself the size of an egg.” as applying to “impure” food conveying impurity to others, the verse teaching us that the conveyor of the impurity must be of the size which may be eaten, which is, as explained above, the size of an egg. The verse could not refer to the original foodstuff itself becoming impure because of having touched a dead creeping thing [or any “father of impurity” — see above Note 251], for in that case even the smallest quantity of food suffices to be rendered impure. — But, Ramban continues, other scholars have already differed with Rashi on this point, bringing proof etc. (see text). But other authorities have already differed with the Rabbi [Rashi], and they brought proofs that by Scriptural law foodstuffs do not [even] become impure at all unless they are of the size of an egg. Thus the interpretation of the Torath Kohanim [mentioned above] is merely a Scriptural support for a Rabbinic law, p. 314, Note 449. the Rabbis having added [the stricture] that foodstuffs of even the smallest size also become impure [although they cannot convey impurity to others unless they themselves are the size of an egg]. The main interpretation of the verse is as the Rabbis have said there [in the Torath Kohanim]: 9:1. “The food. This is to exclude food for cattle [that it is not susceptible to impurity]. Of all the food — this is to include food for cattle which one intended to use for human consumption. Which may be eaten, excepting decomposed foods.”

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.