Tafsiran yang Mengutip untuk Yesaya 11:7

The intent of these criteria is not that by virtue of them the animal will be pure, for they do not make for purity by themselves. Rather, the intent of this is that they are signs that indicate that this animal is pure, and their absence indicates that it is impure. And the reason is that animals that possess these signs generally have flesh that is pleasant for human consumption, because the cause for bringing up the cud is that the animal does not have molars in its upper jaw to grind its food, and on this account, it cannot eat bones, but only grasses, which it swallows whole, and when they are softened in the belly by the natural heat, it brings them up through its throat and grinds them with its jaws and swallows them a second time. And these species of animals are fat and good for human consumption, because they find own food everywhere, and their temperamental mixture is more even, because they feed on grasses, both moist and dry, and because of this, these animals are not cruel, carnivorous, or wicked.

“And hunt game for me.” Why did Isaac see fit to request hunted game — did he not have in his flock a young goat whose taste was like that of deer, that he needed to send his son to a place of wild animals? The explanation that seems closest to me is based on what our Sages said (Chullin 84a) regarding that which one hunts, whether beast or fowl — the Torah teaches proper conduct, that one should not eat meat except with this preparation [outlook]. The reason for this is so that a person should not become accustomed to eating meat, as it is written When your soul desires to eat meat… as the deer and the hart are eaten, so shall you eat it (Deuteronomy 12:20-22). The intention here is that you should eat regular meat only occasionally, not as a fixed meal, like deer and hart which are not found in the house as they are wild animals, and their main dwelling is not with humans but in deserts and forests. Therefore, one only eats from them sparingly, for it is not every day that a miracle occurs to be saved from wild animals during hunting. Thus, presumably, a person only eats from them periodically. Similarly, you should not accustom yourself to eating regular meat, because it produces cruelty and negative traits in the human body, as all predatory birds eat meat, and likewise the lion hunts and eats. Therefore, it is said regarding the future And the lion, like cattle, shall eat straw (Isaiah 11:7) — for there will be peace in the world among all living creatures. Therefore Isaac said hunt game for me, for he did not want to eat meat except with this preparation [outlook].

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)¹⁷⁵Verse 16. [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),¹⁷⁶Lamentations 3:10. The verb-form clearly shows that the word dov is masculine in form. ‘parah v’dov tir’enah’ (the cow and the bear shall feed)¹⁷⁷Isaiah 11:7. The verse clearly indicates that while parah 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,¹⁷⁸Above 5:7. 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);”¹⁷⁹Bechoroth 28 b. Thus it seems that there is a special term for the female of the swine chazirah, as opposed to the masculine chazir in Verse 7. “a camel born of a gamlah (a she-camel),”¹⁸⁰Ibid., 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.