Talmud zoology fact-check: claims 1–20

תנו רבנן דג טמא משריץ דג טהור מטיל ביצים כל המוליד מניק וכל המטיל ביצים מלקט חוץ מעטלף שאף על פי שמטיל ביצים מניק

§ The Gemara cites the entirety of the previously mentioned baraita. The Sages taught that a non-kosher fish spawns its offspring, while a kosher fish lays eggs. Any animal that gives birth to its offspring nurses them, and any animal that lays eggs gathers food and feeds it to its young. This applies to all animals except for a bat [atallef ], as although it lays eggs, it nurses its young.

William Davidson edition

תנו רבנן תרנגולת לעשרים ואחד יום וכנגדה באילן לוז כלב לחמשים יום וכנגדו באילן תאינה חתול לחמשים ושנים יום וכנגדו באילן תות חזיר לששים יום כנגדו באילן תפוח שועל וכל מיני שרצים ששה חדשים וכנגדם באילן תבואה

§ The Gemara cites a baraita that discusses the length of gestation for various animals. The Sages taught that a chicken hatches after twenty-one days, and corresponding to it in length of gestation with regard to trees is the almond, which ripens twenty-one days after the budding of the flower. A dog gives birth after fifty days, and corresponding to it with regard to trees is the fig. A cat gives birth after fifty-two days, and corresponding to it with regard to trees is the mulberry. A pig gives birth after sixty days, and corresponding to it with regard to trees is the apple. A fox and all types of creeping animals give birth after six months, and corresponding to them with regard to trees, i.e., plants, is grain.

William Davidson edition

תנו רבנן תרנגולת לעשרים ואחד יום וכנגדה באילן לוז כלב לחמשים יום וכנגדו באילן תאינה חתול לחמשים ושנים יום וכנגדו באילן תות חזיר לששים יום כנגדו באילן תפוח שועל וכל מיני שרצים ששה חדשים וכנגדם באילן תבואה

§ The Gemara cites a baraita that discusses the length of gestation for various animals. The Sages taught that a chicken hatches after twenty-one days, and corresponding to it in length of gestation with regard to trees is the almond, which ripens twenty-one days after the budding of the flower. A dog gives birth after fifty days, and corresponding to it with regard to trees is the fig. A cat gives birth after fifty-two days, and corresponding to it with regard to trees is the mulberry. A pig gives birth after sixty days, and corresponding to it with regard to trees is the apple. A fox and all types of creeping animals give birth after six months, and corresponding to them with regard to trees, i.e., plants, is grain.

William Davidson edition

בהמה דקה טהורה לחמשה חדשים וכנגדן באילן גפן בהמה גסה טמאה לשנים עשר חודש וכנגדו באילן דקל טהורה לתשעה חדשים וכנגדה באילן זית הזאב והארי והדוב והנמר והברדלס והפיל והקוף והקיפוף לשלש שנים וכנגדן באילן בנות שוח

Small kosher livestock, such as sheep or goats, give birth after five months, and corresponding to them with regard to trees is the grapevine. Large non-kosher livestock, such as camels or donkeys, give birth after twelve months, and corresponding to them with regard to trees is the date palm. Large kosher livestock, such as cows, give birth after nine months, and corresponding to them with regard to trees is the olive. The wolf, and the lion, and the bear, and the leopard, and the bardelas, and the elephant, and the monkey, and the long-tailed ape give birth after three years, and corresponding to them with regard to trees is the white fig.

William Davidson edition

בהמה דקה טהורה לחמשה חדשים וכנגדן באילן גפן בהמה גסה טמאה לשנים עשר חודש וכנגדו באילן דקל טהורה לתשעה חדשים וכנגדה באילן זית הזאב והארי והדוב והנמר והברדלס והפיל והקוף והקיפוף לשלש שנים וכנגדן באילן בנות שוח

Small kosher livestock, such as sheep or goats, give birth after five months, and corresponding to them with regard to trees is the grapevine. Large non-kosher livestock, such as camels or donkeys, give birth after twelve months, and corresponding to them with regard to trees is the date palm. Large kosher livestock, such as cows, give birth after nine months, and corresponding to them with regard to trees is the olive. The wolf, and the lion, and the bear, and the leopard, and the bardelas, and the elephant, and the monkey, and the long-tailed ape give birth after three years, and corresponding to them with regard to trees is the white fig.

William Davidson edition

גמ׳ תנו רבנן אלו הן סימני בהמה כל בהמה מפרסת פרסה וגו׳ כל בהמה שמעלת גרה בידוע שאין לה שינים למעלה וטהורה וכללא הוא והרי גמל דמעלה גרה הוא ואין לו שינים למעלה וטמא גמל ניבי אית ליה והרי בן גמל דניבי נמי לית ליה ותו הרי שפן וארנבת דמעלת גרה הן ויש להן שינים למעלה וטמאין ועוד שינים מי כתיבי באורייתא אלא הכי קאמר כל בהמה שאין לה שינים למעלה בידוע שהיא מעלת גרה ומפרסת פרסה וטהורה וליבדוק בפרסותיה כגון שהיו פרסותיה חתוכות וכדרב חסדא דאמר רב חסדא היה מהלך במדבר ומצא בהמה שפרסותיה חתוכות בודק בפיה אם אין לה שינים למעלה בידוע שהיא טהורה אם לאו בידוע שהיא טמאה ובלבד שיכיר גמל גמל ניבי אית ליה אלא ובלבד שיכיר בן גמל

GEMARA: The mishna states that the signs of a kosher domesticated animal are stated in the Torah. With regard to this, the Sages taught in a baraita: These are the signs of a kosher domesticated animal: “Whatsoever parts the hoof, and is wholly cloven-footed, and chews the cud, among the animals, that may you eat” (Leviticus 11:3). Any animal that chews the cud certainly has no upper front teeth, i.e., incisors, and is kosher. The Gemara asks: And is this an established principle? But isn’t there a camel, which chews the cud, and has no upper front teeth, and it is still non-kosher (see Leviticus 11:4)? The Gemara responds: A camel has cuspid-like upper incisors, one on each side. The Gemara asks: But isn’t there a young camel, which does not even have cuspid-like upper incisors and is still non-kosher? And furthermore, aren’t there the hyrax and the hare, which chew the cud, and yet they have upper front teeth, and are non-kosher? And furthermore, one might ask: Are teeth written in the Torah with regard to the kosher status of an animal? Rather, this is what the tanna is saying: Any animal that does not have upper front teeth certainly chews the cud and parts the hoof and is kosher. The Gemara asks: But why should one inspect the teeth? Let him simply inspect whether the hooves are cloven. The Gemara responds: One inspects the teeth in a case where its hooves were cut and one cannot tell whether they are cloven. And this is in accordance with the statement of Rav Ḥisda, as Rav Ḥisda says: If one was walking in the wilderness, and he found an animal whose hooves were cut, he may inspect its mouth. If it has no upper front teeth, it is certainly kosher; if that is not the case, it is certainly non-kosher, provided that he recognizes that this animal is not a camel, which is non-kosher even though it has no upper incisors. The Gemara asks: Why must one recognize that this is not a camel? A camel has cuspid-like upper incisors. Rather, say: Provided that one recognizes that it is not a young camel, which has no cuspid-like upper incisors.

William Davidson edition

והרי בן גמל דניבי נמי לית ליה ותו הרי שפן וארנבת דמעלת גרה הן ויש להן שינים למעלה וטמאין ועוד שינים מי כתיבי באורייתא אלא הכי קאמר כל בהמה שאין לה שינים למעלה בידוע שהיא מעלת גרה ומפרסת פרסה וטהורה

The Gemara asks: But isn’t there a young camel, which does not even have cuspid-like upper incisors and is still non-kosher? And furthermore, aren’t there the hyrax and the hare, which chew the cud, and yet they have upper front teeth, and are non-kosher? And furthermore, one might ask: Are teeth written in the Torah with regard to the kosher status of an animal? Rather, this is what the tanna is saying: Any animal that does not have upper front teeth certainly chews the cud and parts the hoof and is kosher.

William Davidson edition

דתניא צבוע זכר לאחר שבע שנים נעשה עטלף עטלף לאחר שבע שנים נעשה ערפד ערפד לאחר שבע שנים נעשה קימוש קימוש לאחר שבע שנים נעשה חוח חוח לאחר שבע שנים נעשה שד שדרו של אדם לאחר שבע שנים נעשה נחש והני מילי דלא כרע במודים

And it is apparent that a male hyena is distinct from a female one, as it is taught in a baraita: A male hyena after seven years metamorphoses into an insectivorous bat [atalef ]; an insectivorous bat after seven years metamorphoses into a herbivorous bat [arpad]; a herbivorous bat after seven years metamorphoses into a thistle [kimosh]; a thistle after seven years metamorphoses into a briar [ḥo’aḥ]; and a briar after seven years metamorphoses into a demon. Similarly, a person’s spine, seven years after his death, metamorphoses into a snake. The Gemara qualifies the last statement: And this matter applies only to a case where that person did not bow during the blessing of thanksgiving, the eighteenth blessing of the Amida prayer.

William Davidson edition

גמ׳ מאי אישות אמר רב יהודה בריה שאין לה עינים אמר רבא בר ישמעאל ואיתימא רב יימר בר שלמיא מאי קרא כמו שבלול תמס יהלך נפל אשת בל חזו שמש

GEMARA: The Gemara asks: What is meant by the term ishut? Rav Yehuda said: An ishut is a creature that has no eyes, a rodent that digs holes in the ground and can cause damage to roots and vegetables. Rava bar Yishmael said, and some say that it was Rav Yeimar bar Shelamya who said: What is the verse that indicates the identity of the ishut? “As a snail that melts and disappears; like the fall of a young mole [eshet] that has not seen the sun” (Psalms 58:9). It is understood that this creature has not seen the sun because it does not have eyes.

William Davidson edition

והא אלא מינה קתני הכי קאמר אין מרביעין עליה לא מין סוס ולא מין חמור לפי שאין יודעין במינה וליבדוק בסימנין דאמר אביי עבי קליה בר חמרא צניף קליה בר סוסיא ואמר רב פפא רברבן אודניה וזוטרא גנובתיה בר חמרא זוטרן אודניה ורבה גנובתיה בר סוסיא הכא במאי עסקינן באלמת וגידמת

The Gemara challenges: But the baraita teaches: Rather, one mates her with one of her kind, indicating that her species is known. The Gemara explains that this is what the baraita is saying: One may not mate the species of a horse or the species of a donkey with her, because one does not usually know the species of the mother of a mule that one encounters. The Gemara suggests: But let one check her species by her distinguishing characteristics, as Abaye says: If its voice is deep, it is the offspring of a female donkey; if its voice is shrill, it is the offspring of a female horse. And Rav Pappa says: If its ears are large and its tail is small, it is the offspring of a female donkey; if its ears are small and its tail is large, it is the offspring of a female horse. The Gemara answers: Here we are dealing with a mule who is mute, and whose ears and tail are lopped off, and whose species cannot be determined. Therefore, Rabbi Yehuda’s opinion cannot be proven from this case.

William Davidson edition

תנו רבנן תרנגולת לעשרים ואחד יום וכנגדה באילן לוז כלב לחמשים יום וכנגדו באילן תאינה חתול לחמשים ושנים יום וכנגדו באילן תות חזיר לששים יום כנגדו באילן תפוח שועל וכל מיני שרצים ששה חדשים וכנגדם באילן תבואה

§ The Gemara cites a baraita that discusses the length of gestation for various animals. The Sages taught that a chicken hatches after twenty-one days, and corresponding to it in length of gestation with regard to trees is the almond, which ripens twenty-one days after the budding of the flower. A dog gives birth after fifty days, and corresponding to it with regard to trees is the fig. A cat gives birth after fifty-two days, and corresponding to it with regard to trees is the mulberry. A pig gives birth after sixty days, and corresponding to it with regard to trees is the apple. A fox and all types of creeping animals give birth after six months, and corresponding to them with regard to trees, i.e., plants, is grain.

William Davidson edition

תנו רבנן תרנגולת לעשרים ואחד יום וכנגדה באילן לוז כלב לחמשים יום וכנגדו באילן תאינה חתול לחמשים ושנים יום וכנגדו באילן תות חזיר לששים יום כנגדו באילן תפוח שועל וכל מיני שרצים ששה חדשים וכנגדם באילן תבואה

§ The Gemara cites a baraita that discusses the length of gestation for various animals. The Sages taught that a chicken hatches after twenty-one days, and corresponding to it in length of gestation with regard to trees is the almond, which ripens twenty-one days after the budding of the flower. A dog gives birth after fifty days, and corresponding to it with regard to trees is the fig. A cat gives birth after fifty-two days, and corresponding to it with regard to trees is the mulberry. A pig gives birth after sixty days, and corresponding to it with regard to trees is the apple. A fox and all types of creeping animals give birth after six months, and corresponding to them with regard to trees, i.e., plants, is grain.

William Davidson edition

אפעה לשבעים שנה וכנגדו באילן חרוב חרוב זה משעת נטיעתו עד שעת גמר פירותיו שבעים שנה וימי עיבורו שלש שנים נחש לשבע שנים ולאותו רשע לא מצינו חבר ויש אומרים מוכססים

The baraita continues: A viper gives birth after seventy years, and corresponding to it with regard to trees is the carob. In the case of this carob, the period from the time of its planting until the time of the ripening of its fruit is seventy years, and the length of its gestation is three years. A snake is born after seven years, and for that wicked animal we have not found a counterpart among trees. And some say that mukhsasim are the equivalent, as they ripen after seven years.

William Davidson edition

תנו רבנן כל שתשמישו ביום נולד ביום כל שתשמישו בלילה נולד בלילה כל שתשמישו בין ביום ובין בלילה נולד בין ביום ובין בלילה כל שתשמישו ביום נולד ביום זו תרנגולת כל שתשמישו בלילה נולד בלילה זו עטלף כל שתשמישו בין ביום ובין בלילה אדם וכל דדמי ליה

§ The Sages taught in a baraita: Any species whose intercourse occurs only in the hours of the day is born only by day; any species whose intercourse occurs only at night is born only by night; any species whose intercourse occurs either by day or by night is born either by day or by night. The Gemara elaborates: Any species whose intercourse occurs by day is born by day, this is referring to a chicken. Any species whose intercourse occurs by night is born by night, this is a bat. Any species whose intercourse occurs either by day or by night, this means a human being and all that are similar to him.

William Davidson edition

מי שנשכו כלב שוטה וכו׳ תנו רבנן חמשה דברים נאמרו בכלב שוטה פיו פתוח ורירו נוטף ואזניו סרוחות וזנבו מונח על ירכותיו ומהלך בצידי דרכים ויש אומרים אף נובח ואין קולו נשמע ממאי הוי רב אמר נשים כשפניות משחקות בו ושמואל אמר רוח רעה שורה עליו

§ It was taught that in the case of one whom a mad dog bit, one does not feed him the lobe of its liver. The Gemara clarifies the concept of the mad dog. The Sages taught in a baraita: Five signs were said about a mad dog: Its mouth is always open; and its saliva drips; and its ears are floppy and do not stand up; and its tail rests on its legs; and it walks on the edges of roads. And some say it also barks and its voice is not heard. The Gemara asks: From where did the dog become mad? Rav said: Witches play with it and practice their magic on it, causing it to become mad. And Shmuel said: An evil spirit rests upon it.

William Davidson edition

דרש רבי יונה אפיתחא דבי נשיאה מאי דכתיב (יודע) צדיק דין דלים יודע הקדוש ברוך הוא בכלב שמזונותיו מועטין לפיכך שוהה אכילתו במעיו שלשה ימים כדתנן כמה תשהה אכילתו במעיו ויהא טמא בכלב שלשה ימים מעת לעת ובעופות ובדגים כדי שתפול לאור ותשרף

Returning to the discussion of feeding dogs, the Gemara cites additional statements on the topic. Rabbi Yona taught at the entrance to the house of the Nasi: What is the meaning of that which is written: “The righteous man takes knowledge of the cause of the poor” (Proverbs 29:7)? The Holy One, Blessed be He, knows that for a dog, its sustenance is scarce and they are not fed sufficiently. Therefore, its food remains in its intestines for three days so that the dog will be sustained by that food, as we learned in a mishna dealing with the halakhot of ritual impurity: After an animal eats flesh from a corpse, how long does its food remain in its intestines undigested and therefore ritually impure? In the case of a dog it is for three twenty-four hour periods, and for fowl and fish, who digest their food quickly, it is the equivalent of the time it takes for the flesh to fall into the fire and be consumed by the fire.

William Davidson edition

אמר רבי יוחנן אילמלא לא ניתנה תורה היינו למידין צניעות מחתול וגזל מנמלה ועריות מיונה דרך ארץ מתרנגול שמפייס ואחר כך בועל

Similarly, Rabbi Yoḥanan said: Even if the Torah had not been given, we would nonetheless have learned modesty from the cat, which covers its excrement, and that stealing is objectionable from the ant, which does not take grain from another ant, and forbidden relations from the dove, which is faithful to its partner, and proper relations from the rooster, which first appeases the hen and then mates with it.

William Davidson edition

רבי זירא אשכח לרב יהודה דהוה קאי אפיתחא דבי חמוה וחזייה דהוה בדיחא דעתיה ואי בעי מיניה כל חללי עלמא הוה אמר ליה אמר ליה מאי טעמא עיזי מסגן ברישא והדר אימרי אמר ליה כברייתו של עולם דברישא חשוכא והדר נהורא מאי טעמא הני מכסיין והני מגליין הני דמכסינן מינייהו מכסיין והני דלא מכסינן מינייהו מגליין מאי טעמא גמלא זוטר גנובתיה משום דאכל כיסי מאי טעמא תורא אריכא גנובתיה משום דדייר באגמי ובעי לכרכושי בקי

On the topic of the nature of the world, the Gemara relates that Rabbi Zeira found Rav Yehuda, who was standing at the entrance of his father-in-law’s house, and observed that he was in an especially cheerful mood. And Rabbi Zeira understood that were he to ask Rabbi Yehuda about anything in the entire world, he would tell him the answer. He therefore posed questions to him on a variety of topics unrelated to halakha. He asked: Why do goats walk in front of the flock and then ewes follow? He said to him: It is just as it was in the creation of the world, which at first was dark and then light followed. Goats, which are typically black, precede the ewes, which are typically white. And he asked: Why are the genitals of these ewes covered with a tail, whereas these goats are exposed? He answered: These ewes, whose wool we use to cover ourselves, are rewarded in that they are covered; and those goats, whose hair we do not use to cover ourselves, are exposed. And he asked: Why is the camel’s tail short? He answered: Because a camel eats thorns, and a long tail would become entangled in the thorns. And he asked: Why is the ox’s tail long? He answered: Because the ox lives in a swamp and must fend off mosquitoes.

William Davidson edition

מאי טעמא קרנא דקמצא רכיכא משום דדיירא בחילפי ואי קשיא נדיא ומתעוורא דאמר שמואל האי מאן דבעי דליסמיה לקמצא שלופינהו לקרניה מאי טעמא האי תימרא דתרנגולתא מדלי לעילא דדיירי אדפי ואי עייל קטרא מתעוורא דשא דרך שם דרגא דרך גג מתכוליתא מתי תכלה דא ביתא בא ואיתיב בה ביקתא בי עקתא

He continued to ask: Why is the grasshopper’s antenna soft? He answered: Because it lives in the plains among the grass, and if the antenna were hard it would break and the grasshopper would go blind. When the grasshopper loses its antenna it is unable to move, as Shmuel said: One who seeks to blind a grasshopper should remove its antenna. And he asked: Why does the chicken’s lower eyelid cover the upper one? He answered: Because a chicken lives on rafters in houses, and if the smoke from the houses were to enter its eyes without the protection of the eyelid, it would go blind. He asked further: Why is a door called dasha in Aramaic? He said to him: It is an acronym for derekh sham, which means through there. Why is a stair called darga? He said to him: It is an acronym for derekh gag, which means the way to the roof. Why are spices called mitkolita? He said to him: It is an acronym for matai tikhleh da, which means when will this be finished. Since spices are used sparingly, they last a long time. Why is a house called beita? He said to him: It is an acronym for bo ve’eitiv ba, which means come and I will sit in it. Why is a small house called bikta? He said to him: It is an acronym for bei akta, which means a narrow house.

William Davidson edition

לבושה לא בושה גלימא שנעשה בו כגלם גולתא גלי ואיתיב פוריא שפרין ורבין עליה בור זינקא בור זה נקי סודרא סוד ה׳ ליראיו אפדנא אפיתחא דין תנו רבנן שלשה כל זמן שמזקינין מוסיפין גבורה ואלו הן דג ונחש וחזיר:

An outer garment is called levusha, which is an acronym for lo busha, which means no shame, as one who is clothed is no longer ashamed. A broad outer garment is called gelima, an allusion to the fact that, by wearing it, one is transformed into an amorphous golem-like figure, as his limbs are indistinguishable. A beautiful coat is termed golta, which is an acronym for geli ve’eitiv, which means reveal, remove the coat, and only then I will sit, so that the coat will not get dirty. A bed is called purya, an allusion to the fact that people parin veravin, which means procreate, upon it. An empty pit is called bor zinka, which is an acronym for bor ze naki, which means that this pit is empty of water. The head covering of Torah scholars is called sudara, an acronym for sod yareh, which is a reference to the verse: “The counsel of the Lord is with them who fear Him [sod Hashem lire’av]” (Psalms 25:14). A palace is called apadna, which is an acronym for apitḥa dein, meaning: To this entrance all come. The Gemara cites an additional baraita related to the nature of the creatures. There are three creatures that grow mightier with age, and they are the fish, and the snake, and the pig.

William Davidson edition