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11
العالياه 6
العالياه 7
to make a difference between the unclean and the clean, and between the living thing that may be eaten and the living thing that may not be eaten.
Miqra according to the Masorah · الترخيص: CC BY-SA · المصدر
The Holy Scriptures: A New Translation (JPS 1917) · الترخيص: Public Domain · المصدر
كلمة بكلمة (Hebrew → English · Strong’s)
- וְאֶתʼêthself (but generally used to point out mo
- הָאַרְנֶ֗בֶתʼarnebeththe hare
- כִּֽיkîyvery widely used as a relative conjuncti
- מַעֲלַ֤תʻâlâhto ascend
- גֵּרָה֙gêrâhthe cud
- הִ֔ואhûwʼhe
- וּפַרְסָ֖הparçâha claw or split hoof
- לֹ֣אlôʼnot
- הִפְרִ֑יסָהpâraçto break in pieces
- טְמֵאָ֥הṭâmêʼfoul in a religious sense
- הִ֖ואhûwʼhe
- לָכֶֽם
Open Scriptures Hebrew Bible (CC BY 4.0); Strong’s Hebrew Dictionary (CC BY-SA).
Leviticus 11:6 in every translation
English · Metsudah Chumash, Metsudah Publications, 2009
The hare, for it chews its cud but it does not have a cloven hoof it is unclean to you.
الترخيص: CC BY
English · The Rashi chumash by Rabbi Shraga Silverstein
And the hare, because it chews the cud but has not parted hooves, it is unclean to you.
الترخيص: CC BY
עברית · Miqra according to the Masorah
וְאֶת־הָאַרְנֶ֗בֶת כִּֽי־מַעֲלַ֤ת גֵּרָה֙ הִ֔וא וּפַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה טְמֵאָ֥ה הִ֖וא לָכֶֽם׃
الترخيص: CC BY-SA
English · The Holy Scriptures: A New Translation (JPS 1917)
And the hare, because she cheweth the cud but parteth not the hoof, she is unclean unto you.
الترخيص: Public Domain
עברית · Tanach with Ta39;amei Hamikra
וְאֶת־הָאַרְנֶ֗בֶת כִּֽי־מַעֲלַ֤ת גֵּרָה֙ הִ֔וא וּפַרְסָ֖ה לֹ֣א הִפְרִ֑יסָה טְמֵאָ֥ה הִ֖וא לָכֶֽם׃
الترخيص: Public Domain
עברית · Tanach with Text Only
ואת הארנבת כי מעלת גרה הוא ופרסה לא הפריסה טמאה הוא לכם
الترخيص: Public Domain
עברית · Tanach with Nikkud
וְאֶת־הָאַרְנֶבֶת כִּי־מַעֲלַת גֵּרָה הִוא וּפַרְסָה לֹא הִפְרִיסָה טְמֵאָה הִוא לָכֶם׃
الترخيص: Public Domain
ייִדיש · Yehoyesh39;s Yiddish Tanakh Translation [yi]
און דעם האָז, װײַל מַעֲלֵה-גֵרֶה איז ער, אָבער מיט קלױען איז ער ניט באַקלױט; ער איז אומרײן פֿאַר אײַך.
الترخيص: CC0
Français · Bible du Rabbinat 1899 [fr]
le lièvre, parce qu’il rumine, mais n’a point le pied corné: il sera immonde pour vous;
الترخيص: Public Domain
Polski · Bible in Polish, trans. Izaak Cylkow, 1841 - 1908 [pl]
I zająca, ponieważ przeżuwa żułek, ale rozdwojonych kopyt nie ma: nieczystym on dla was.
الترخيص: Public Domain
Deutsch · Die Heilige Schrift, trans. Dr. Simon Bernfeld, Berlin, 1902 - German [de]
Und den Hasen; wiederkäuend ist er aber nicht hufgespalten, unrein ist er euch.
الترخيص: Public Domain
Esperanto · La Malnova Testamento, L.L.Zamenhof [eo]
kaj la leporon, ĉar ĝi remaĉas maĉitaĵon, sed disfenditajn hufojn ĝi ne havas, malpura ĝi estas por vi;
الترخيص: Public Domain
Commentary on Leviticus 11:6
Targum Jonathan
English
And the hare, because he bringeth up the cud, but divideth not the hoof, is unclean to you.
The Targum of Jonathan ben Uzziel, trans. J. W. Etheridge, London, 1862 · الترخيص: Public Domain · Full commentary on Sefaria
Ramban (Nachmanides)
English
V’ETH HA’ARNEVETH’ (AND THE HARE). This is a species of which both the male and female are so called in the Sacred Language, [although the word itself is feminine]. A similar case is haya’anah (the ostrich) [although the actual word is feminine in form, both male and female are indicated]. In fowls [a word of the same structure is] yonah (a pigeon), the name for the male not being different from that of the female. [On the other hand], there are many [animal species] the names of which are masculine in form, while their females have no specific name, such as gamal (camel), shafan (rock-badger), chazir (swine), ‘dov oreiv’ (a bear lying in wait), is masculine in form. ‘parah v’dov tir’enah’ (the cow and the bear shall feed) is feminine in form, and dov is masculine in form, it nonetheless refers also to the female, as is shown by the feminine form of the verb tir’enah. A similar case amongst fowls is the word tor (turtle-dove) [which, though masculine in form, denotes also the female]. It is for this reason that Scripture states, ‘shtei’ (two) turtle-doves, or ‘shnei’ (two) young pigeons, thus mentioning [the feminine form] shtei with reference to torim (turtle-doves) which is masculine in form, and [the masculine shnei] with reference to yonah (the young pigeon) [which is feminine in form], in order to inform us that there it does not matter which of them [one brings as an offering, whether male or female]. Do not refute me from the expressions of our Rabbis who say: “cow and chazirah (sow);”, as opposed to the masculine chazir in Verse 7. “a camel born of a gamlah (a she-camel),”, 6 b. Here too, the Rabbis use a special term for the female of the camel. for these are terms they improvised from similar forms in the language in order to make their intent clear. Now the reason why these four animals [the camel, rock-badger, hare, and swine] are forbidden [to be eaten] is that they do not have the two characteristics of purity.
Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976 · الترخيص: CC-BY · Full commentary on Sefaria