דברים י״ד:ג׳-ח׳

כל תועבה. כָּל שֶׁתִּעַבְתִּי לְךָ, כְּגוֹן צָרַם אֹזֶן בְּכוֹר כְּדֵי לְשָׁחֳטוֹ בַמְּדִינָה הֲרֵי דָּבָר שֶׁתִּעַבְתִּי לְךָ, כָּל מוּם לֹא יִהְיֶה בּוֹ, בָּא וְלִמֵּד כָּאן שֶׁלֹּא יִשְׁחַט וְיֹאכַל עַל אוֹתוֹ הַמּוּם. בִּשֵּׁל בָּשָׂר בְּחָלָב הֲרֵי דָּבָר שֶׁתִּעַבְתִּי לְךָ, וְהִזְהִיר כָּאן עַל אֲכִילָתוֹ (חולין קי"ד):

Any abomination. Anything I made abominable to you. For example, puncturing the ear of a first-born animal in order to slaughter it outside the Sanctuary — this is something I made abominable to you, from “There shall not be any blemish on it.” Here the Torah proceeds to teach that it is forbidden to slaughter it and then eat it on the basis of that blemish. If one cooked meat with milk — this is something I made abominable to you, so eating it is prohibited here.

זאת הבהמה, איל וצבי ויחמור. לָמַדְנוּ שֶׁהַחַיָּה בִכְלַל בְּהֵמָה, וְלָמַדְנוּ שֶׁהַבְּהֵמָה וְחַיָּה טְמֵאָה מְרֻבָּה מִן הַטְּהוֹרָה, שֶׁבְּכָל מָקוֹם פּוֹרֵט אֶת הַמֻּעָט (ספרי; חולין י"ג):

These are the animals . . . the gazelle, the deer, the antelope. We learn that wild animals are included in the word בְּהֵמָה, “animal”; and we learn that the unclean domestic and wild animals are more numerous than the clean ones, since the less numerous are specified everywhere.

ואקו. מְתֻרְגָּם יַעֲלָא (איוב ל"ט) "יַעֲלֵי סָלַע", הוּא אשטנב"וק:

The ibex. Targum renders “wild goat,” “Mountain goats.” This is the esteinbuc [in Old French].

ותאו. "תּוֹרְבָּלָא", תּוֹר הַיַּעַר, "בָּלָא" — יַעַר בִּלְשׁוֹן אֲרַמִּי:

And the wild ox. Torbala, ‘ox of the forest.’ Bala, ‘forest’ in Aramaic.

מפרסת. סְדוּקָה, כְּתַרְגּוּמוֹ:

Cloven. Split, as Targum [Onkelos] renders.

פרסה. פלאנט"א:

Hoof. Plante [in Old French].

ושסעת. חֲלוּקָה בִשְׁתֵּי צִפָּרְנַיִם, שֶׁיֵּשׁ סְדוּקָה וְאֵינָהּ חֲלוּקָה בַּצִּפָּרְנַיִם, וְהִיא טְמֵאָה:

Truly split. Divided into two nails. Some are cloven, but not divided into nails. They are unclean.

בבהמה. מַשְׁמַע מַה שֶּׁנִּמְצָא בַבְּהֵמָה אֱכֹל, מִכָּאן אָמְרוּ שֶׁהַשְּׁלִיל נִתָּר בִּשְׁחִיטַת אִמּוֹ (חולין ס"ט):

Within the animals. The inference is, ‘what is found within the animal, you may eat.’ From here it is derived that the fetus is permitted through the slaughter of its mother.

השסועה. בְּרִיָּה הִיא שֶׁיֵּשׁ לָהּ שְׁנֵי גַּבִּין וּשְׁתֵּי שִׁדְרָאוֹת (שם ס'); אָמְרוּ רַבּוֹתֵינוּ לָמָּה נִשְׁנוּ? בַּבְּהֵמוֹת מִפְּנֵי הַשְּׁסוּעָה וּבָעוֹפוֹת מִפְּנֵי הָרָאָה, שֶׁלֹּא נֶאֱמְרוּ בְּת"כֹּ (שם ס"ג):

The dromedary. A creature with two humps and two spinal columns. The Rabbis remark: Why were they repeated? The animals — because of the dromedary, and the fowl — because of the ra’ah, which were not listed in Toras Kohanim.

ובנבלתם לא תגעו. רַבּוֹתֵינוּ פֵּרְשׁוּ — בָּרֶגֶל, שֶׁאָדָם חַיָּב לְטַהֵר אֶת עַצְמוֹ בָּרֶגֶל, יָכוֹל יִהְיוּ מֻזְהָרִים בְּכָל הַשָּׁנָה, תַּ"לֹ "אֱמֹר אֶל הַכֹּהֲנִים וְגוֹ'", וּמַה טֻּמְאַת הַמֵּת חֲמוּרָה, הַכֹּהֲנִים מֻזְהָרִים וְאֵין יִשְׂרָאֵל מֻזְהָרִים, טֻמְאַת נְבֵלָה קַלָּה, לֹא כָּל שֶׁכֵּן:

And do not come in contact with their carcasses. The Rabbis explain that this applies during the festivals, for a man is required to purify himself during the festival. Perhaps the admonition applies throughout the year? The Torah therefore teaches, “Say to the kohanim, etc.” If uncleanliness emanating from a human corpse is stringent, restricting only the kohanim, but not the Israelites — then the lenient uncleanliness emanating from an animal carcass is — certainly.