The verse says, 'You are children to Hashem, your God.' This means that the Jewish people are considered children to God. The verse continues, 'You shall not cut yourself,' and, 'You shall not make a bald spot between your eyes for the dead.' The teacher explains that the Torah is prohibiting certain mourning practices that were common among other nations, such as making cuts in one's flesh or pulling out hair between the eyes as a sign of grief for the dead. The phrase 'between your eyes' refers to the area near the forehead. The Torah is teaching that, as children of Hashem, we are not to engage in these self-harming rituals, which were practiced by the Amorites and other nations. Instead, we are to maintain our dignity and appearance, befitting our status as God's children.

Rashi explains the phrase 'Lo Sisgodidu' as 'Do not make a cut or scratch in your flesh for the dead,' which was the custom of the Amorites. The reason for this prohibition is that you are children of Hashem, and therefore you should be beautiful and not have cuts or bald spots. Rashi emphasizes that because you are God's children, you are expected to maintain a dignified and attractive appearance, not to mutilate yourselves or make yourselves bald as a sign of mourning.

The phrase 'between your eyes' refers to the area near the forehead. The teacher points out that in another place, the Torah says, 'They shall not make a bald spot on their heads' (Vayikra 21:5). There, the prohibition is stated as not removing hair from the entire head. Here, the Torah specifies 'between your eyes,' but the law applies to the entire head, just as it does to the area between the eyes. The Torah is teaching that one may not pull out hair as a sign of mourning, whether from the whole head or specifically from the area between the eyes.

The verse says, 'For you are a holy nation to Hashem, your God, and Hashem has chosen you to be for Him a treasured nation from all the nations that are on the face of the earth.' The teacher explains that this means the Jewish people are set apart as a holy nation to God. Hashem has chosen them to be His treasured people, distinct from all other nations on earth. This status brings with it special responsibilities and privileges, including the obligation to maintain holiness and to observe the mitzvos that set the Jewish people apart.

Rashi explains, 'For you are a holy nation to Hashem, your God.' This means that your holiness comes from your ancestors, from your parents. Additionally, Rashi says, 'And Hashem has chosen you'—meaning that Hashem has also chosen you personally, not just because of your lineage. So, your holiness is both inherited and a result of Hashem's personal choice of the Jewish people.

The verse says, 'You shall not eat any abomination.' The teacher explains that this refers to anything that Hashem has declared to be an abomination. For example, if someone made a slit in the ear of a firstborn animal in order to permit its slaughter outside the Beis HaMikdash, this is something that Hashem has declared to be an abomination. The Torah teaches that one may not make a blemish on a firstborn or any sacrificial animal, and one may not eat it based on a deliberately made blemish. Another example is if someone cooked meat in milk—this is also something that Hashem has declared an abomination, and the Torah warns against eating it. The teacher further explains that the Torah is teaching us to avoid all things that are considered abominations by Hashem, whether they are forbidden animals, improper slaughter, or forbidden mixtures like meat and milk.

Rashi explains on the words "Kol To'eivah"—all abomination—that this means anything that I have declared to you as an abomination. For example, if someone made a slit in the ear of a firstborn animal in order to be able to slaughter it outside the Beis HaMikdash, this is something that I have declared to be an abomination for you. The Torah says, "Kol mum lo yiheyeh bo"—no blemish shall be in it—meaning that one may not make a blemish on a firstborn or any sacrificial animal. Our verse comes to teach us here that one may not slaughter and eat the firstborn based on a deliberately made blemish. So, Rashi is teaching that anything the Torah has declared an abomination is included in this prohibition, such as making a blemish in a korban to permit it outside the proper place.

Another example of something the Torah has declared an abomination is cooking meat in milk—basar bechalav. This is a thing that I have declared to be an abomination for you, and here the Torah warns you against eating it. So, not only is it forbidden to cook meat and milk together, but the Torah specifically warns against eating it as well.

The verse says, "Zos haBeheima asher tocheilu"—these are the animals that you may eat: the ox, the lamb, and the kid. The teacher reads the verse and then explains that these are the animals permitted for consumption. He lists them: the ox, the lamb, and the kid, which are the classic kosher domestic animals.

The verse continues with the wild kosher animals: "Ayil" is the gazelle, "tzvi" is the deer, "yachmur" is the antelope, "ako" is the ibex, "dishon" is the chamois, "te'o" is the bison, and "zamer" is the giraffe. The teacher goes through each one, giving its English equivalent: ayil is the gazelle, tzvi is the deer, yachmur is the antelope, ako is the ibex, dishon is the chamois, te'o is the bison, and zamer is the giraffe.

Rashi comments on the words "Zos haBeheima... ayil, tzvi, yachmur"—this is the animal, the gazelle, the deer, and the antelope. From here, we learn that the category of wild beasts—chaya—is included in the category of beheima, which usually refers to domestic animals. We also learn that unclean domestic and wild animals are more numerous than the clean ones, since the Torah always enumerates the lesser group. That is, the Torah lists the clean animals because they are fewer in number, and by listing them, it teaches us that the unclean ones are the majority.

On the word "ako," Rashi says that the Targum translates it as "yala," which is the same as "yali sela" in the book of Iyov—meaning a mountain goat. In Old French, this is known as "Astenbok," which is also a mountain goat. So, "ako" refers to the ibex or mountain goat.

On the word "te'o," Rashi says the Targum translates it as "turbola," which means "shor haya'ar"—the ox of the forest. The word "bala" means forest in Aramaic, so "te'o" refers to the bison or wild ox that lives in the forest.

This verse lists the characteristics of animals that are permitted to be eaten. The Torah says, 'Every animal that has a split hoof, completely divided into two hooves, and chews its cud among the animals, that you may eat.' The teacher explains that the Torah is giving us the signs for kosher animals: they must both chew their cud and have split hooves. He elaborates that the Torah is very specific—it's not enough for the animal to have just one of these signs; it must have both. The teacher also notes that the Torah uses the phrase beheima, which means that anything found inside the animal is also permitted to be eaten if the animal itself is kosher. He brings from the Rabbis that this is the source for the law that a fetus found inside its mother after she has been properly slaughtered is permitted to be eaten without its own separate slaughtering. This is known as shlil nitar b'shechitas imo—the fetus is permitted through the slaughtering of its mother.

The Rashi here explains the word mafreres as 'split,' following the Targum's translation. The teacher clarifies that this means the hoof is split, and this is one of the signs of a kosher animal.

On the word parsa, Rashi says it means the sole of the foot. The teacher explains that parsa refers to the actual foot or the hoof of the animal.

Rashi explains v'shosaas as 'divided into two nails.' The teacher elaborates that there are animals whose hooves are split, but not all the way through to the nails, and such animals are not kosher. Only those whose hooves are split all the way into two nails are kosher. If it is only split but not divided into two nails, it is not kosher—it is tamei.

On the word babheima, Rashi says this means anything found inside the animal is permitted. The teacher explains that this is the source for the law that a fetus found inside a kosher animal after shechita is permitted to be eaten through the slaughtering of its mother. The Rabbis derive from here that hashlil nitar b'shechitas imo—the fetus is permitted by the slaughtering of its mother.

This verse lists animals that are not kosher, even though they have one of the kosher signs. The Torah says, 'But these you shall not eat from among those that chew the cud or those that have split hooves: the camel, the hare, and the hyrax, for they chew the cud but do not have split hooves; they are unclean for you.' The teacher explains that these animals are mentioned even though they were already listed in Vayikra (Leviticus) 11, because of the animal called shesuah and the bird called raah, which are not mentioned in Vayikra. The Torah repeats the list here in Devarim to include these additional species. The teacher also notes that the Torah specifies the reason for their non-kosher status: they chew the cud but do not have split hooves, so they are not kosher. He points out that the Torah is very precise in its language to make sure there is no confusion about which animals are permitted and which are forbidden.

Rashi explains the word hashesuah as a creature that has two backs and two spinal columns. The teacher elaborates that our Rabbis asked why these animals and birds are repeated here, since they were already mentioned in Vayikra. The answer is that in the category of animals, the Torah repeats them because of the shesuah, and in the category of birds because of the raah. These were not mentioned in Vayikra, so the Torah repeats the list here to include them. The teacher explains that the Torah is careful to enumerate all the non-kosher species so that there is no room for error or dispute about which animals and birds are forbidden.

The verse discusses the pig, saying, "And the pig, because it has a split hoof but does not chew its cud, it is unclean for you. You shall not eat of their flesh, nor touch their carcass." The teacher explains that the Torah is telling us that even though the pig has one of the signs of a kosher animal (split hoof), since it does not chew its cud, it is not kosher. The Torah further instructs not to eat its flesh and not to touch its carcass. The teacher elaborates that the phrase about not touching their carcass is explained by our Rabbis to refer specifically to the festivals, when a person is obligated to purify himself. One might think that all Israelites are prohibited from touching a carcass throughout the entire year, but the verse in Vayikra (Leviticus) teaches otherwise: only Kohanim are prohibited from becoming impure through contact with a corpse, which is a more severe form of impurity, but ordinary Israelites are not. Therefore, when it comes to the lighter impurity of a carcass, ordinary Israelites are permitted to touch them except during the festivals, when everyone must be pure.

This Rashi explains the phrase "UveNivlasam Lo Siga'u"—"and you shall not touch their carcass." Our Rabbis interpreted this as referring to the festival, meaning that a person is obligated to purify himself for the festival. The teacher explains that one might think that Israelites are warned not to touch a carcass all year round, but the verse in Vayikra (Leviticus) says, "Emor El HaKohanim"—say to the Kohanim, none shall become impure for the dead. This teaches that only Kohanim are warned regarding the impurity of a corpse, which is a more severe impurity, but Israelites are not. If so, when it comes to the lighter impurity of a carcass, how much more so are Israelites not warned about it except during the festival, when everyone must be pure.

This verse states, "Es Zeh Sochelu MiKol Asher BaMayim, Kol Asher Lo Snapir VeKaskeses Sochelu"—"These you may eat of all that are in the waters: all that have fins and scales you may eat." The teacher explains that the Torah is giving the signs for kosher fish: only those that have both fins and scales are permitted to be eaten. If a fish has both, it is kosher; if it lacks either, it is not kosher.

The verse continues, "VeChol Asher Ein Lo Snapir VeKaskeses Lo Sochelu, Tamei Hu Lachem"—"And whatever does not have fins and scales, you shall not eat; it is unclean for you." The teacher explains that this is the negative side of the previous verse: if a fish does not have both fins and scales, it is forbidden to eat and is considered unclean.

This verse says, "Kol Tzipor Tehorah Sochelu"—"You may eat every clean bird." The teacher explains that the Torah is telling us that all clean birds are permitted to be eaten. He notes that the Torah enumerates the unclean birds by name, which teaches us that the clean birds are more numerous than the unclean ones. Therefore, the Torah lists the lesser group—the unclean birds—by name, and all others are permitted.

This Rashi explains the phrase "Kol Tzipor Tehorah Sochelu"—"You may eat every clean bird." The teacher says that this comes to permit the bird that is set free in the purification process of a metzora (a person with tzaraas). In other words, the Torah is including as permissible the bird that is sent away during the purification of a metzora, which might otherwise have been thought to be forbidden.

The verse states, "VeZeh Asher Lo Sochelu Meihem: HaNesher VeHaPeres VeHaOzneiah"—"And these are those from which you shall not eat: the eagle, the griffon vulture, and the osprey." The teacher explains that the Torah is now listing the specific birds that are forbidden to be eaten. He elaborates that the Torah gives all the names of the unclean birds to prevent confusion and to ensure that people do not mistakenly permit or forbid a bird based on its name. For example, if someone wants to forbid a certain bird, he should not call it by a different name and claim it is permitted, and vice versa. The Torah specifies all the names to avoid such disputes.

This Rashi explains the phrase "VeZeh Asher Lo Sochelu Meihem"—"And these are those from which you shall not eat." The teacher says that this comes to forbid the bird that is slaughtered in the purification process of a metzora. In other words, not only is the bird that is set free permitted, as mentioned earlier, but the bird that is slaughtered in that process is forbidden to be eaten.

The verse lists three types of birds: HaRa'ah, Es HaAyyah, and HaDayah, each according to its kind. The teacher explains that these are all names for similar or possibly the same bird. He notes that "Dayo" and "Ayyah" are names for the same or similar bird, and that the Torah lists all these names to make it clear that all of them are forbidden, regardless of the name used. This prevents someone from arguing that only one of these is forbidden, while the others are permitted. The Torah is being very specific to avoid any confusion or loophole regarding which birds are included in the prohibition.

On this Rashi, the teacher explains that Hi Ra'ah, Hi Ayyah, Hi Dayah—these are all names for the same or similar bird. Rashi asks, why is its name called Ra'ah? Because it sees very well. The Torah warns you with all its names so that there should not be an opening for someone to argue. For example, the person who wants to forbid it should not call it Ra'ah, while the one who wants to permit it might say, "This one is called Dayah or Ayyah, and the Torah did not forbid this one." Therefore, the Torah lists all the names to close any loophole. The teacher continues that, by birds, the Torah specifies the unclean ones, to teach us that the clean birds are more numerous than the unclean ones. That is why the Torah enumerates and specifies the lesser, meaning the unclean birds are the minority, and so they are listed specifically.

This verse lists Es Kol Orev LeMino—every kind of raven according to its species. The teacher does not elaborate further on this verse in the transcript.

This verse lists several birds: Bas HaYa'anah, Es HaTachmas, Es HaShachaf, and Es HaNeitz LeMineihu. The teacher does not provide further explanation or elaboration on this verse in the transcript.

This verse lists: Es HaKos, Es HaYanshuf, and HaTinshemes. The teacher does not elaborate further on this verse in the transcript.

On this Rashi, the teacher does not provide any explanation or translation for HaTinshemes—that it is Kalba Shoritz (bat)—in the transcript.

This verse lists: HaKaas, Es HaRachamah, and Es HaShalach. The teacher does not elaborate further on this verse in the transcript.

On this Rashi, the teacher explains that Shalach refers to the bird that draws fish from the sea. In other words, it is a type of bird that catches fish from the water, and that is why it is called Shalach.

This verse lists several of the unclean birds: the Chasida, the Anafa according to its kind, the Duchifas, and the Ataleif. The teacher does not elaborate on these specific birds in the transcript, so there is no additional explanation provided here.

On the Rashi for Duchifas: Rashi explains that the Duchifas is the wild rooster, and in Old French it is called 'herupa.' Its crest is doubled. The teacher does not add further explanation to this Rashi in the transcript.

The verse states: "Every swarming thing that flies is unclean for you; they shall not be eaten." The teacher does not elaborate on this verse in the transcript.

On the Rashi for Sheretz HaOf: Rashi explains that these are the lowly creatures that creep on the ground, such as flies, hornets, and unclean locusts. They are called Sheretz. The teacher does not add further explanation to this Rashi in the transcript.

The verse says: "Every clean bird you may eat." The teacher explains that this comes to include as permissible the bird that is set free in the purification ritual of a Metzora. He notes that the word "every" comes to include this case. He also points out that by birds, the Torah enumerates the unclean ones, which teaches us that the clean birds are more numerous than the unclean ones. That is why the Torah specifies the lesser ones, to show that the majority are permitted.

On the Rashi for "Kol Of Tahor Tochelu": Rashi explains that this verse comes to add a positive commandment on top of the prohibition. The same thing is found by animals: "This you may eat" (earlier in verse 6), but not the unclean one. A prohibition that is inferred from a positive commandment is considered a positive commandment, so that one who eats such food transgresses both a positive and a negative commandment. The teacher emphasizes that the Torah is careful to add both types of commandments to reinforce the prohibition.

The verse says: "You shall not eat any carcass; you may give it to the stranger who is in your cities, and he may eat it, or you may sell it to a foreigner, for you are a holy people to Hashem your God. You shall not cook a kid in its mother's milk." The teacher explains that when it says you may give it to the stranger in your cities, it refers to a resident alien who has accepted upon himself not to worship idols, but who does eat carcasses, animals not ritually slaughtered. The teacher adds, "For you are a holy people to Hashem your God," meaning you should sanctify yourself even with what is permitted to you. In other words, there are things which are technically permissible, but which some people treat as forbidden; in the presence of these people, do not treat those things as permissible. Regarding "You shall not cook a kid in its mother's milk," the teacher notes that this is stated three times: here, in Exodus 23:19, and in Exodus 34:26. This comes to exclude wild animals, fowl, and unclean animals from the prohibition of cooking meat in milk.

When the Torah says, "You may give it to the stranger who is within your cities," Rashi explains that this refers to a ger toshav, a resident alien. This is someone who has accepted upon himself not to worship idols, but he does eat neveilos, animals that were not ritually slaughtered. So, the Torah permits you to give such meat to a ger toshav to eat, or to sell it to a non-Jewish foreigner.

For you are a holy people to Hashem your God. Rashi explains: Sanctify yourself with what is permitted to you. In other words, there are things which are technically permissible, but which some people treat as forbidden. In the presence of these people, do not treat those things as permissible. That is, even though something is allowed, if others are strict about it, you should not be lenient in front of them. This is part of maintaining your holiness as a people.

You shall not cook a kid in its mother's milk. The teacher explains that this prohibition is stated three times in the Torah: here, in Exodus 23:19, and in Exodus 34:26. The repetition comes to exclude wild animals, fowl, and unclean animals from the prohibition of cooking meat in milk. In other words, the prohibition applies only to domesticated kosher animals, not to wild animals, birds, or non-kosher animals.