Yahweh speaks to Moses and Aaron conjointly. (Compare Leviticus 13:1; Leviticus 15:1.) The high priest, in regard to the legal purifications, is treated as co-ordinate with the legislator.

And the Lord spake unto Moses - In the preceding chapter the priests are expressly forbidden to drink wine; and the reason for this law is given also, that they might be able at all times to distinguish between clean and unclean, and be qualified to teach the children of Israel all the statutes which the Lord had spoken, Leviticus 10:10, Leviticus 10:11; for as inebriation unfits a person for the regular performance of every function of life, it must be especially sinful in those who minister in holy things, and to whom the teaching of the ignorant, and the cure of souls in general, are entrusted. Scheuchzer has remarked that no Christian state has made any civil law against drunkenness, (he must only mean the German states, for we have several acts of parliament against it in England), and that it is only punished by contempt. "Custom," says he, "that tyrant of the human race, not only permits it, but in some sort authorizes the practice, insomuch that we see priests and ministers of the Church ascend the pulpit in a state of intoxication, judges seat themselves upon the benches, physicians attend their patients, and others attempt to perform the different avocations of life, in the same disgraceful state." - Physic. Sacr., vol. iii., p. 64. This is a horrible picture of German manners; and while we deplore the extensive ravages made by this vice, and the disgrace with which its votaries are overwhelmed, we have reason to thank God that it very rarely has ever appeared in the pulpit, and perhaps was never once seen upon the bench, in our own country. Having delivered the law against drinking wine, Moses proceeds to deliver a series of ordinances, all well calculated to prevent the Israelites from mixing with the surrounding nations, and consequently from being contaminated by their idolatry. In Leviticus 11 he treats of unclean Meats. In Leviticus 12:1-8, 13, 14, and 15, he treats of unclean Persons, Garments, and Dwellings. In Leviticus 16 he treats of the uncleanness of the Priests and the People, and prescribes the proper expiations and sacrifices for both. In Leviticus 17 he continues the subject, and gives particular directions concerning the mode of offering, etc. In Leviticus 18 he treats of unclean matrimonial connections. In Leviticus 19 he repeats sundry laws relative to these subjects, and introduces some new ones. In Leviticus 20 he mentions certain uncleannesses practiced among the idolatrous nations, and prohibits them on pain of death. In Leviticus 21 he treats of the mourning, marriages, and personal defects of the priests, which rendered them unclean. And in Leviticus 22 he speaks of unclean sacrifices, or such as should not be offered to the Lord. After this, to the close of the book, many important and excellent political and domestic regulations are enjoined, the whole forming an eccleslastico-political system superior to any thing the world ever saw. Bishop Wilson very properly observes that, "by these laws of clean and unclean animals, etc., God did keep this people separated from the idolatrous world: and this is a standing proof, even to the present day, of the Divine authority of these Scriptures; for no power or art of man could have obliged so great and turbulent a nation to submit to such troublesome precepts as the Jews always have submitted to, had they not been fully convinced, from the very first, that the command was from God, and that it was to be obeyed at the peril of their souls."

And the Lord spake unto Moses, and unto Aaron,.... The one being the chief magistrate, and the other the high priest, and both concerned to see the following laws put into execution; according to Jarchi, the Lord spoke to Moses that he might speak to Aaron; but being now in office, and one part of his office being to distinguish between clean and unclean, the following discourse is directed equally to him as to Moses:
saying unto them; as follows.

These laws seem to have been intended, 1. As a test of the people's obedience, as Adam was forbidden to eat of the tree of knowledge; and to teach them self-denial, and the government of their appetites. 2. To keep the Israelites distinct from other nations. Many also of these forbidden animals were objects of superstition and idolatry to the heathen. 3. The people were taught to make distinctions between the holy and unholy in their companions and intimate connexions. 4. The law forbad, not only the eating of the unclean beasts, but the touching of them. Those who would be kept from any sin, must be careful to avoid all temptations to it, or coming near it. The exceptions are very minute, and all were designed to call forth constant care and exactness in their obedience; and to teach us to obey. Whilst we enjoy our Christian liberty, and are free from such burdensome observances, we must be careful not to abuse our liberty. For the Lord hath redeemed and called his people, that they may be holy, even as he is holy. We must come out, and be separate from the world; we must leave the company of the ungodly, and all needless connexions with those who are dead in sin; we must be zealous of good works devoted followers of God, and companions of his people.

BEASTS THAT MAY AND MAY NOT BE EATEN. (Leviticus. 11:1-47)
the Lord spake unto Moses and to Aaron--These laws, being addressed to both the civil and ecclesiastical rulers in Israel, may serve to indicate the twofold view that is to be taken of them. Undoubtedly the first and strongest reason for instituting a distinction among meats was to discourage the Israelites from spreading into other countries, and from general intercourse with the world--to prevent them acquiring familiarity with the inhabitants of the countries bordering on Canaan, so as to fall into their idolatries or be contaminated with their vices: in short, to keep them a distinct and peculiar people. To this purpose, no difference of creed, no system of polity, no diversity of language or manner, was so subservient as a distinction of meats founded on religion; and hence the Jews, who were taught by education to abhor many articles of food freely partaken of by other people, never, even during periods of great degeneracy, could amalgamate with the nations among which they were dispersed. But although this was the principal foundation of these laws, dietetic reasons also had weight; for there is no doubt that the flesh of many of the animals here ranked as unclean, is everywhere, but especially in warm climates, less wholesome and adapted for food than those which were allowed to be eaten. These laws, therefore, being subservient to sanitary as well as religious ends, were addressed both to Moses and Aaron.

The laws which follow were given to Moses and Aaron (Leviticus 11:1; Leviticus 13:1; Leviticus 15:1), as Aaron had been sanctified through the anointing to expiate the sins and uncleannesses of the children of Israel.

From the laws concerning the priests, he now comes to those which belong to all the people. God spake to both of them, because the cognizance of the following matters belonged to both: the priest was to direct the people about the things forbidden or allowed, where any doubt or difficulty arose; and the magistrate was to see the direction followed.