זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ. זֶה שֶׁאָמַר הַכָּתוּב: לַעֲשׂוֹת רְצוֹנְךָ אֱלֹהַי חָפָצְתִּי, וְתוֹרָתְךָ בְּתוֹךְ מֵעָי (תהלים מ, ט). אַשְׁרֵיכֶם יִשְׂרָאֵל, שֶׁבְּכָל אֵבָר וְאֵבָר שֶׁבָּכֶם, נָתַן מִצְוָה, שֶׁמָּאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה אֵיבָרִים בָּאָדָם. וּלְכָךְ אָנוּ אוֹמְרִים בְּכָל יוֹם, בָּרוּךְ אַתָּה ה' אֱלֹהֵינוּ מֶלֶךְ הָעוֹלָם, אֲשֶׁר יָצַר אֶת הָאָדָם בְּחָכְמָה, וּבָרָא בּוֹ נְקָבִים נְקָבִים, חֲלוּלִים חֲלוּלִים. חֲלוּלִים חֲלוּלִים בַּגִּימַטְרִיָּא מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנֶה. הֱוֵי, כְּמִנְיַן אֵיבָרִים שֶׁבָּאָדָם. בָּרֹאשׁ, לֹא תַּקִּיפוּ פְּאַת רֹאשְׁכֶם (ויקרא יט, כז). בַּבָּשָׂר, וְשֶׂרֶט לַנֶּפֶשׁ לֹא תִּתְּנוּ בִּבְשַׂרְכֶם (ויקרא יט, כח). וְעוֹד מִצְוַת מִילָה, שֶׁנֶּאֱמַר: וּנְמַלְתֶּם אֶת בְּשַׂר עָרְלַתְכֶם (בראשית יז, יא). וְעוֹד שֶׁחָתַם שְׁמוֹ שֶׁהוּא שַׁדַּי בִּבְנֵי יִשְׂרָאֵל. הַשִּׁי״ן בָּאַפִּין, וְהַדָּלֶ״ת בַּיָּד, וְהַיּוּ״ד בַּמִּילָה. הַשִּׁי״ן בָּאַפִּים, שֶׁלֹּא יְקַבְּלוּ וְלֹא יֵהָנוּ מִגֶּזֶל. וְהַדָּלֶ״ת בַּיָּד, שֶׁיְּהֵא מַשָּׂא וּמַתָּן שֶׁל אָדָם בְּכַשְׁרוּת וְלֹא בְּגֶזֶל. הַיּוּ״ד בַּמִּילָה, שֶׁלֹּא יֶחְטָא אָדָם וְכוּ'. This is the animal that you shall eat: This is what the verse stated (Psalms 40:9), "To do Your will, my God, have I desired; and your Torah is in my innards." Happy is Israel, as He gave a commandment for each and every one [of their] limbs, as there are two hundred and forty-eight limbs in a man. And therefore we say every day, "Blessed are You, Lord, our God, King of the World, who has created man with wisdom, and created in him many holes and many channels." The numerical equivalent of many channels (chalulim, chalulim) is two hundred and forty-eight - that is like the tally of limbs in a man. In the head, do not round the corner of your heads" (Leviticus 19:27). On the flesh, "A gash for a soul you shall not place into your flesh" (Leviticus 19:28). And also the commandment of circumcision, as it is stated (Genesis 17:11), "And you shall circumcise the flesh of your foreskin." And further that He sealed his name, which is Sha-dai, into the Children of Israel - the shin in the noses, the dalet in the hand and the yod in the circumcision. The shin in the noses, so that they not accept nor derive benefit from that which is stolen; the dalet in the hand, so that the give and take (buying and selling) of a man be with propriety and not with theft; and the yod in the circumcision, so that a man not sin, etc."
שְׁלֹשָׁה דְּבָרִים נִתְקַשּׁוּ לְמֹשֶׁה, וְהֶרְאָם לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאֶצְבַּע. וְאֵלּוּ הֵן, מַעֲשֵׂה הַמְּנוֹרָה, וְהַיָּרֵחַ, וְהַשְּׁקָצִים. מַעֲשֵׂה הַמְּנוֹרָה כֵּיצַד הָיָה. שֶׁבְּשָׁעָה שֶׁעָלָה מֹשֶׁה, וְהָיָה הַקָּדוֹשׁ בָּרוּךְ הוּא מַרְאֶה לוֹ בָּהָר הֵיאַךְ יַעֲשֶׂה אֶת הַמִּשְׁכָּן. כֵּיוָן שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מַעֲשֵׂה הַמְּנוֹרָה, נִתְקַשָּׁה בָּהּ מֹשֶׁה. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, הֲרֵי אֲנִי עוֹשֶׂה אוֹתָהּ לְפָנֶיךָ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא. הֶרְאָה לוֹ אֵשׁ לְבָנָה וְאֵשׁ אֲדֻמָּה וְאֵשׁ שְׁחֹרָה אֵשׁ יְרוּקָה, וְעָשָׂה מֵהֶן אֶת הַמְּנוֹרָה, גְּבִיעֶיהָ כַּפְתּוֹרֶיהָ וּפְרָחֶיהָ וְשֵׁשֶׁת הַקָּנִים. וְהוּא אוֹמֵר לוֹ: כָּךְ וְכָךְ עֲשֵׂה אוֹתָם, שֶׁנֶּאֱמַר: וְזֶה מַעֲשֵׂה הַמְּנוֹרָה (במדבר ח, ד). מְלַמֵּד, שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאֶצְבַּע אֶת הַמְּנוֹרָה, וְאַף עַל פִּי כֵן נִתְקַשָּׁה בָּהּ הַרְבֵּה מֹשֶׁה לַעֲשׂוֹתוֹ. מֶה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא, חָקְקָהּ עַל כַּף יָדוֹ שֶׁל מֹשֶׁה. אָמַר לוֹ: וּרְאֵה וַעֲשֵׂה בְּתַבְנִיתָם (שמות כה, מ), כְּשֵׁם שֶׁחֲקַקְתִּיהָ עַל כַּף יָדְךָ. וְאַף עַל פִּי כֵן נִתְקַשָּׁה בָּהּ מֹשֶׁה וְאָמַר, מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה (שמות כה, לא). כְּלוֹמַר, מַה קָּשֶׁה לַעֲשׂוֹת. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, הַשְׁלֵךְ אֶת הַזָּהָב לָאֵשׁ וְהַמְּנוֹרָה תֵּעָשֶׂה מֵאֵלֶיהָ, שֶׁנֶּאֱמַר: מִקְשָׁה תֵּעָשֶׂה הַמְּנוֹרָה. כְּתִיב תֵּעָשֶׂה, מֵעַצְמָהּ תֵּעָשֶׂה. מְלַמֵּד, שֶׁנִּתְקַשָּׁה לוֹ הַמְּנוֹרָה, וְהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאֶצְבַּע, שֶׁנֶּאֱמַר זֶה. הַיָּרֵחַ מִנַּיִן, שֶׁנֶּאֱמַר: וַיֹּאמֶר ה' אֶל מֹשֶׁה, הַחֹדֶשׁ הַזֶּה לָכֶם (שם יב, א-ב). אָמַר לוֹ בְּחֹדֶשׁ נִיסָן, כָּזֶה וְכָזֶה תִּרְאֶה וְקַדֵּשׁ. מְלַמֵּד, שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא בָּאֶצְבַּע. הַשְּׁרָצִים מִנַּיִן. שֶׁנֶּאֱמַר: וְזֶה לָכֶם הַטָּמֵא בַּשֶּׁרֶץ הַשֹּׁרֵץ עַל הָאָרֶץ. תָּפַשׂ הַקָּדוֹשׁ בָּרוּךְ הוּא כָּל מִין וָמִין וְהֶרְאָה לוֹ לְמֹשֶׁה, וְאָמַר לוֹ: זֶה אֱכֹל וְזֶה לֹא תֹּאכַל, שֶׁנֶּאֱמַר: זֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ, וְזֶה אֲשֶׁר לֹא תֹּאכְלוּ. וְאִם תָּמֵהַּ אַתָּה עַל הַדָּבָר, עַל שֶׁהֶעֱבִירָן הַקָּדוֹשׁ בָּרוּךְ הוּא לִפְנֵי מֹשֶׁה, כָּךְ הֶעֱבִירָן הַקָּדוֹשׁ בָּרוּךְ הוּא לִפְנֵי אָדָם הָרִאשׁוֹן כָּל בְּרִיּוֹת שֶׁבָּרָא. וְאָמַר לוֹ: מַה שְּׁמוֹ שֶׁל זֶה. וְהוּא אוֹמֵר לוֹ: שׁוֹר. מַה שְּׁמוֹ שֶׁל זֶה. וְהוּא אוֹמֵר לוֹ: גָּמָל וְכֵן חֲמוֹר. וְכֵן כָּל דָּבָר וְדָבָר. וּמִנַּיִן, שֶׁכֵּן כְּתִיב: וְכָל אֲשֶׁר יִקְרָא לוֹ הָאָדָם נֶפֶשׁ וְגוֹ' (בראשית ב, יט). לְאַחַר שֶׁקָּרָא לְכֻלָּן שֵׁמוֹת, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, וַאֲנִי מַה שְּׁמִי. אָמַר לוֹ: ה'. זֶה שֶׁאָמַר הַכָּתוּב: אֲנִי ה' הוּא שְׁמִי (ישעיה מב, ח). הוּא שְׁמִי, שֶׁקָּרָא לִי אָדָם הָרִאשׁוֹן. הוּא שְׁמִי, שֶׁהִתְנֵיתִי בֵּינִי לְבֵין בְּרִיּוֹתַי. וּמָה אִם אָדָם הָרִאשׁוֹן, הֶעֱבִיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת כָּל הַבְּרִיּוֹת לְפָנָיו. מֹשֶׁה, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְבַקֵּשׁ שֶׁיַּזְהִיר אֶת יִשְׂרָאֵל עַל הַטְּהֹרוֹת וְעַל הַטְּמֵאוֹת, אַתָּה תָּמֵהַּ שֶׁהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא כֵן, שֶׁכָּתוּב, וְזֹאת הַחַיָּה אֲשֶׁר תֹּאכְלוּ וְזֶה אֲשֶׁר לֹא תֹּאכְלוּ, שֶׁאָמַר לוֹ: הַזְהֵר אֶת יִשְׂרָאֵל שֶׁלֹּא לֶאֱכֹל דְּבָרִים טְמֵאִים. שֶׁלֹּא יַטְעֶךָ יִצְרְךָ לוֹמַר, שֶׁכָּל דְּבָרִים טוֹבִים אָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא לְיִשְׂרָאֵל, אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, כָּל מַה שֶּׁאָסַרְתִּי לְךָ, הִתַּרְתִּי לְךָ כְּנֶגְדוֹ. כֵּיצַד, אָסַרְתִּי לְךָ דַּם נִדָּה, הִתַּרְתִּי לְךָ דַּם בְּתוּלִים. אָסַרְתִּי לְךָ אֶת הַדָּם, הִתַּרְתִּי לְךָ אֶת הַכָּבֵד שֶׁכֻּלּוֹ דָּם. אָסַרְתִּי לְךָ אֶת הַחֲזִיר, הִתַּרְתִּי לְךָ אֶת הַדָּג שֶׁשְּׁמוֹ שִׁבּוּטָא, שֶׁהוּא דּוֹמֶה לַחֲזִיר. אָסַרְתִּי לְךָ אֵשֶׁת אִישׁ, הִתַּרְתִּי לְךָ גְּרוּשַׁת אִישׁ. אָסַרְתִּי לְךָ נָכְרִית, הִתַּרְתִּי לְךָ אֵשֶׁת יְפַת תֹּאַר. אָסַרְתִּי לְךָ אֵשֶׁת אָח, הִתַּרְתִּי לְךָ יְבָמָה לְאַחַר מִיתָתוֹ בְּלֹא בָּנִים, שֶׁנֶּאֱמַר: יְבָמָהּ יָבֹא עָלֶיהָ (דברים כה, ה). אָסַרְתִּי לְךָ כִּלְאַיִם, הִתַּרְתִּי לְךָ סָדִין בְּצִיצִית. אָסַרְתִּי לְךָ חֵלֶב בְּהֵמָה, הִתַּרְתִּי לְךָ חֵלֶב חַיָּה. אָמַר רַבִּי בִּיסְנָא בְּשֵׁם רַבִּי חִיָּא, כָּל מַה שֶּׁאָסַר הַקָּדוֹשׁ בָּרוּךְ הוּא בַּבְּהֵמָה, הִתִּיר בַּחַיָּה. וְכָל מַה שֶּׁאָסַר בַּחַיָּה, הִתִּיר בָּעוֹף. וְאֶת שֶׁאָסַר בָּעוֹף, הִתִּיר בַּדָּג. כֵּיצַד, אָסַר חֵלֶב בַּבְּהֵמָה, הִתִּיר חֵלֶב חַיָּה. אָסַר גִּיד הַנָּשֶׁה בַּחַיָּה, וְהִתִּיר אוֹתָהּ בָּעוֹף. אָסַר בָּעוֹף הַדָּם, הִתִּיר אוֹתוֹ בַּדָּג. וְכָל כָּךְ לָמָּה. כְּדֵי שֶׁיִּתֵּן שָׂכָר טוֹב לְיִשְׂרָאֵל שֶׁמְּשַׁמְּרִין אֶת הַמִּצְוֹת. לְכָךְ נֶאֱמַר: הָאֵל תָּמִים דַּרְכּוֹ (תהלים יח, לא), שֶׁכָּל דְּרָכָיו שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא תְּמִימוֹת הֵן. וְכִי מָה אִכְפַּת לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא, בֵּין שֶׁשּׁוֹחֵט אֶת הַבְּהֵמָה וְאוֹכֵל אוֹ אִם נוֹחֵר וְאוֹכֵל. כְּלוּם אַתָּה מוֹעִילוֹ אוֹ כְּלוּם אַתָּה מַזִּיקוֹ. אוֹ מָה אִכְפַּת לוֹ, בֵּין אוֹכֵל טְהוֹרוֹת לְאוֹכֵל נְבֵלוֹת. אָמַר שְׁלֹמֹה, אִם חָכַמְתָּ חָכַמְתָּ לָךְ וְגוֹ' (משלי ט, יב). הָא לֹא נִתְּנוּ הַמִּצְוֹת אֶלָּא לְצָרֵף בָּהֶן אֶת הַבְּרִיּוֹת וְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: אִמְרַת ה' צְרוּפָה (תהלים יח, לא). לָמָּה, שֶׁיְּהֵא מָגֵן עָלֶיךָ, שֶׁנֶּאֱמַר: מָגֵן הוּא לְכָל הַחוֹסִים בּוֹ (תהלים יח, לא). הֱוֵי אוֹמֵר, זֹאת הַחַיָּה וְגוֹ'. Three things Moses found difficult and the Holy One, blessed be He, showed them to him with a finger and these are them: The making of the menorah, the moon, and creeping things.35Below, Numb. 3:4; Mekhilta, Pisha 2; Men. 29a; PRK 5:15; PR 15:21; Numb. R. 15:4; cf. Sifre to Numb. 8:4 (61); Exod. R. 15:28; Numb. R. 15:10; also below, Numb. 3:11, and the notes there. In the making of the menorah, how [was it]? When Moses ascended [Sinai], the Holy One, blessed be He, was showing him on the mountain how he would make the tabernacle. When He showed him the making of the menorah, Moses found it difficult.36Below, Numb. 3:4. The Holy One, blessed be He, said to him, “See, I am making it before you.” What did the Holy One, blessed be He, do? He showed him white fire, red fire, black fire, and green fire. Then from them He made the menorah, its bowls, its knobs, its blossoms, and the six branches. Then He said to him (in Numb. 8:4), “This is the making of the menorah.” This teaches that the Holy One, blessed be He, showed him with a finger. But nevertheless, [Moses] found it difficult. What did the Holy One, blessed be He, do? He engraved it on the palm of Moses’ hand. He said to him, “Go down and make it just as I have engraved it on your hand.” Thus it is stated (in Exod. 25:40), “Observe and make them [by means of] their pattern.” Even so, he found it difficult and said (in Exod. 25:31), “with difficulty (mqshh)37While this meaning, so understood by the midrash, is possible, a more usual English translation would read, HAMMERED WORK, or something similar. will the menorah be made,” meaning to say, how difficult it was to make. The Holy One, blessed be He, said to him, “Cast the gold into the fire, and it will be made automatically.” So it is stated, “with difficulty will the menorah be made” [be made (a reflexive form, in the niph'al) is what is written, i.e.,] was made of its own accord. This teaches that Moshe had difficulty with the menorah, and the Holy One, blessed be He, showed it to him with a finger, as stated (in Numb. 8:4), “this.” In reference to the moon (yareah), where is it shown [that Moses had difficulty]? (Exod. 12:1-2) “Then the Lord spoke unto Moses…, ‘This month (hodesh) for you.’”38Hodesh also means “new moon.” He said to him, “In the month of Nissan, you will see like this and like that and [you shall] sanctify [it].” This teaches that the Holy One, blessed be He, showed him with a finger. In reference to creeping things, where is it shown? Where it is stated (in Lev. 11:29), “Now this shall be unclean for you from among the swarming things which swarm on the earth.” The Holy One, blessed be He, caught each and every species, showed them to Moses, and said to him, “This you may eat, and this you may not eat.” [Thus it is stated (in Lev. 11:2, 4),] “This is the creature that you may eat …. However this you may not eat.” Moreover, do not be surprised over [this] thing, since it is a fact that the Holy One, blessed be He, showed all creatures to the first Adam, and he gave them names. And where is it shown? Where it is stated (in Gen. 2:19), “and all that man called the soul ….” After he had given names to all of them, the Holy One, blessed be He, said to him, “And I, what is My name?” He said to him, “It is Y____.” Thus it is written (in Is. 42:8), “I am Y____; that is My name,”39Below, Numb. 6:12. this My name, which the first Adam gave Me. It is My name, which I have agreed upon [for use] between Me and My creatures. So if in the case of the first Adam, the Holy One, blessed be He, had the creatures pass before Him; in the case of Moses, when the Holy One, blessed be He, wanted to warn Israel about the unclean and about the clean, are you surprised that He showed him and said to him, “These you may eat, and these you may not eat?” Lest your [evil] drive lead you astray, saying that the Holy One, blessed be He, has forbidden Israel from having good things, the Holy One, blessed be He, said, “Whatever I have forbidden you from having, I have permitted you to have [something] that corresponds to it.40Cf. Hul. 109b; Lev. R. 22:10. How is this? I have forbidden you menstrual blood; I have permitted you virginal blood. I have forbidden you [animal] blood; I have permitted you the liver, which is wholly blood. I have forbidden you the flesh of swine; I have permitted you the tongue of a fish with the name shibbuta, which resembles swine.41According to Jastrow, s.v., a shibbuta was probably a mullet. The Arukh (Plenus Aruch, ed. A. Kohut [Vienna: G. Broeg, 1878–92], s.v.) suggests that the fish here is a sturgeon. In any case shibbuta apparently had a pork taste. So Rashi on Hul. 109a. I have forbidden you [another] man's wife; I have permitted you a man’s divorcee. I have forbidden a gentile woman; I have permitted a beautiful woman [captive]. I have forbidden you a brother's wife; I have permitted her for you after his death, with no children, as stated (in Deut. 25:5), ‘her brother-in-law shall have sexual intercourse with her.’ I have forbidden you mingled seeds, but I have permitted you a sindon42The Greek word, sindon, designates a garment of fine Indian linen. with a woolen fringe.43See Jastrow, s.v., SDYN. I have forbidden you the fat of cattle, but I have permitted you the fat of game animals.” R. Bisna said in the name of R. Hiyya, “What the Holy One, blessed be He, forbade for cattle He permitted for game animals, and what He forbade for game animals He permitted for fowl, and what He forbade for fowl He permitted for fish. How? He forbade the fat in the case of cattle; He permitted it in the case of game animals. He forbade the thigh muscle in the case of game animals; He permitted it in the case of fowl. He forbade blood in the case of fowl; He permitted it in the case of fish. And why all this? In order to give Israel a good reward for observing the commandments.” Ergo, it states (II Sam. 22:31 = Ps. 18:31) “As for God, His way is perfect…”; for all the ways of the Holy One, blessed be He, are perfect.44Gen. R. 44:1; cf. Lev. R. 13:3. And likewise, what does the Holy One, blessed be He, care whether one ritually slaughters cattle and eats [the meat] or whether one slaughters cattle by stabbing and eats it? Will some such thing benefit Him (i.e., the Holy One, blessed be He,) or harm Him? Or what does He care whether one eats carcasses or eats what is clean? Solomon said [about this] (in Prov. 9:12), “If you are wise, you are wise for yourself; [and if you scoff, you will bear it alone].” Thus, the commandments were given only to purify (rt.: tsrp) [mortals] through them, as stated (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure (rt.: tsrp).” Why? So that He might be a shield over you, [as stated] (ibid., cont.), “He is a shield for all who take refuge in Him.” Ergo (in Lev. 11:2:), “These are the creatures [that you may eat].”
אָמַר אִיּוֹב, מִי יִתֵּן טָהוֹר מִטָּמֵא לֹא אֶחָד (איוב יד, ד). כְּשֶׁהִתִּיר הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הַשּׁוֹר וְאָסַר אֶת הַגָּמָל, מִי יוּכַל לְטַהֵר אוֹ לְטַמֵּא אֶלָּא הוּא. מִי עָשָׂה כֵן. מִי גָּזַר כֵּן. לֹא אֶחָד. לֹא יְחִידוֹ שֶׁל עוֹלָם. בֹּא וּרְאֵה, מִתְּחִלַּת בְּרִיָּתוֹ שֶׁל עוֹלָם הָיָה הַכֹּל מֻתָּר, שֶׁנֶּאֱמַר: כְּיֶרֶק עֵשֶׂב נָתַתִּי לָכֶם אֶת כָּל (בראשית ט, ג). וְאוֹמֵר: וַיַּרְא אֱלֹהִים אֶת כָּל אֲשֶׁר עָשָׂה וְהִנֵּה טוֹב (בראשית א, לא). וּמֵעֵת שֶׁעָמְדוּ יִשְׂרָאֵל עַל הַר סִינַי, הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת, לִתֵּן לָהֶם שָׂכָר טוֹב. אִם כֵּן, לָמָּה לֹא צִוָּה לָאָדָם הָרִאשׁוֹן. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא, אָדָם הָרִאשׁוֹן מִצְוָה קַלָּה צִוִּיתִי אוֹתוֹ וְעָבַר עָלֶיהָ, וְכָל הַמִּצְוֹת הַלָּלוּ הֵיאַךְ יָכֹל לְקַיֵּם אוֹתָם. בּוֹ בַּיּוֹם שֶׁנִּצְטַוָּה, בּוֹ בַּיּוֹם עָבַר עָלֶיהָ וְלֹא הָיָה יָכֹל לַעֲמֹד בַּצִּוּוּי שָׁעָה אַחַת. כֵּיצַד בָּרָא הַקָּדוֹשׁ בָּרוּךְ הוּא אֶת הָאָדָם. אָמַר רַבִּי יְהוּדָה בֶּן פְּדָיָה, בְּשָׁעָה רִאשׁוֹנָה, עָלָה בְּמַחְשַׁבְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לִבְראֹת אֶת הָאָדָם. בַּשְּׁנִיָּה, נִמְלַךְ בְּמַלְאֲכֵי הַשָּׁרֵת וְאָמַר, נַעֲשֶׂה אָדָם בְּצַלְּמֵנוּ (בראשית א, כו). בַּשְּׁלִישִׁית, כִּנֵּס עֲפָרוֹ. בָּרְבִיעִית, גְּבָלוֹ. בַּחֲמִישִׁית רִקְּמוֹ. בַּשִּׁשִּׁית, הֶעֱמִידוֹ גֹּלֶם. בַּשְּׁבִיעִית, נָפַח בּוֹ נְשָׁמָה. בַּשְּׁמִינִית, הִכְנִיסוֹ לְגַן עֵדֶן. בַּתְּשִׁיעִית, צִוָּהוּ זֶה אֱכֹל וְזֶה לֹא תֹּאכַל. בָּעֲשִׂירִית, עָבַר עַל צִוּוּי. בָּאַחַת עֶשְׂרֵה, נִדּוֹן. בִּשְׁתֵּים עֶשְׂרֵה, נִתְגָּרֵשׁ מִגַּן עֵדֶן, שֶׁנֶּאֱמַר: וַיְגָרֵשׁ אֶת הָאָדָם (שם ג, כד). הֱוֵי, שֶׁלֹּא עָמַד בַּצִּוּוּי שָׁעָה אַחַת. אָמַר רַבִּי יְהוּדָה בֶּן פְּדָיָה, מִי יְגַלֶּה עָפָר מֵעֵינֶיךָ אָדָם הָרִאשׁוֹן, שֶׁאַתָּה לֹא יָכֹל לַעֲמֹד בְּנִסְיוֹנְךָ אֲפִלּוּ שָׁעָה אַחַת, וַהֲרֵי בָּנֶיךָ מְשַׁמְּרִין כָּל הַמִּצְוֹת שֶׁנִּתְּנוּ לָהֶם וְעוֹמְדִין בָּהֶן. אֶחָד מֵהֶם עוֹמֵד וְנוֹטֵעַ מְעַדֵּר מְנַכֵּשׁ מְזַמֵּר שׁוֹרֶה וּמַשְׁקֶה, וְרוֹאֶה פֵּרוֹת נְטִיעוֹתָיו מְבַכְּרוֹת וְקוֹפֵץ יָדוֹ וְאֵינוֹ טוֹעֵם מֵהֶם, לְקַיֵּם מַה שֶּׁנֶּאֱמַר: שָׁלֹשׁ שָׁנִים יִהְיֶה לָכֶם וְגוֹ' (ויקרא יט, כג). וְאָדָם הָרִאשׁוֹן נֶאֱמַר לוֹ: מִזֶּה אֱכֹל וּמִזֶּה לֹא תֹּאכַל, וְלֹא יָכֹל לַעֲמֹד בְּצִוּוּיוֹ אֲפִלּוּ שָׁעָה אַחַת, אֶלָּא כְּמוֹ שֶׁנֶּאֱמַר: וַתִּתֵּן גַּם לְאִישָׁהּ עִמָּהּ וַיֹּאכַל (בראשית ג, ו). וּבָנֶיךָ נִצְטַוּוּ, אֶת זֶה תֹּאכְלוּ וְאֶת זֶה לֹא תֹּאכְלוּ. וּבְיוֹתֵר כְּשֶׁיָּבֹא אָדָם מִיִּשְׂרָאֵל לִיקַּח בְּהֵמָה שֶׂה אוֹ עֵז אוֹ כֶּבֶשׂ, שׁוֹחֵט וּמַפְשִׁיט וּמַכְנִיס יָדוֹ וּבוֹדֵק הָרֵיאָה וְנִמְצָא טְרֵפָה, מַנִּיחוֹ וְאֵינוֹ אָכְלוֹ. הֱוֵי אוֹמֵר, אִמְרַת ה' צְרוּפָה וְגוֹ' (תהלים יח, לא). לְפִיכָךְ לֹא נִצְטַוָּה אָדָם הָרִאשׁוֹן, לְפִי שֶׁגָּלוּי וְיָדוּעַ לְפָנָיו, שֶׁאֵינוֹ יָכֹל לִשְׁמֹר מִצְוֹת הַרְבֵּה, שֶׁהֲרֵי מִצְוָה אַחַת נִצְטַוָּה וְלֹא עָמַד בָּהּ. אֲבָל יִשְׂרָאֵל, כַּמָּה מִצְוֹת נָתַן לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, וְהֵם מְשַׁמְּרִין. לְפִיכָךְ הִרְבָּה לָהֶם תּוֹרָה וּמִצְוֹת, וְאָמַר לָהֶם: אֶת זֶה תֹּאכְלוּ, וְאֶת זֶה לֹא תֹּאכְלוּ, אֶת הַגָּמָל וְאֶת הָאַרְנֶבֶת וְאֶת הַשָּׁפָן וְהַחֲזִיר. דָּבָר אַחֵר, אֶת הַגָּמָל, זֶה בָּבֶל, שֶׁנֶּאֱמַר: בַּת בָּבֶל הַשְּׁדוּדָה אַשְׁרֵי שֶׁיְּשַׁלֵּם לְךָ אֶת גְּמוּלֵךָ וְגוֹ' (תהלים קלז, ח). אֶת הָאַרְנֶבֶת, זוֹ מָדַי, שֶׁעָשְׂתָה אֶת יִשְׂרָאֵל פֵּאָה וְהֶפְקֵר, לְהַשְׁמִיד לַהֲרֹג וּלְאַבֵּד אֶת כָּל וְגוֹ'. וְכֵן הָיְתָה אִשְׁתּוֹ שֶׁל תַּלְמַי הַמֶּלֶךְ שְׁמָהּ אַרְנֶבֶת. אֶת הַשָּׁפָן, זוֹ יָוָן, שֶׁהִשְׁפִּילָה אֶת הַתּוֹרָה מִפִּי הַנְּבִיאִים, שֶׁנֶּאֱמַר: הִנֵּה יָמִים בָּאִים נְאֻם ה' אֱלֹהִים וְהִשְׁלַחְתִּי רָעָב וְגוֹ' (עמוס ח, יא). וּכְתִיב: וְנָעוּ מִיָּם עַד יָם וְגוֹ' (עמוס ח, יב). כֵּיצַד, הַקָּדוֹשׁ בָּרוּךְ הוּא מוֹצִיא כָּרוֹז לֶעָתִיד לָבֹא וְאוֹמֵר: כָּל מִי שֶׁעוֹסֵק בְּמִצְוָה פְּלוֹנִית, יָבֹא וְיִטֹּל שְׂכָרָהּ. אָז בָּאִים אֻמּוֹת הָעוֹלָם וְאוֹמְרִים: תְּנוּ לָנוּ שְׂכָרֵנוּ, שֶׁאֲנַחְנוּ עָשִׂינוּ מִצְוָה. אָמַר לָהֶם הַקָּדוֹשׁ בָּרוּךְ הוּא, כָּל מִי שֶׁקִּיֵּם אֶת הַתּוֹרָה, יָבוֹא וְיִטֹּל שְׂכָרָהּ. Job said (in Job 14:4), “Who can produce something clean out of something unclean, no one.” After the Holy One, blessed be He, permitted the cow and forbade the camel, who could declare clean or declare unclean? Who has done so? Is it not the One? Is it not the singular One of the world? Come and see: Originally at the creation of the world, everything was permitted, as stated (in Gen. 9:3), “as with the green grass, I have given you everything.” And it states (in Gen. 1:31), “And God saw everything that He had done, and behold, it was good.” Then after Israel stood by Mount Sinai, He increased Torah and commandments for them in order to give them a good reward. But if so, why did He not so command the first Adam? The Holy One, blessed be He, said, “When I ordained an easy commandment for him, he transgressed against it. How could he fulfill all these commandments? On the very day on which it was commanded, on that day he transgressed against it. He was unable to remain obedient to the command for a single hour. How did the Holy One, blessed be He, create Adam? R. Judah ben Pedayah said, “[Twelve hours make up the day.] In the first hour the first Adam arose in the thought of the Holy One, blessed be He, [with a view] to creation.45PRK 23:1; PR 46:2; M. Pss. 92:3; Lev. R. 29:1; cf. Sanh. 38b; ARN, A, 1; PRE 11. In the second He consulted with the ministering angels and said (in Gen. 1:26), ‘Let us make man in our image.’ In the third He gathered his dust. In the fourth He kneaded him. In the fifth He shaped him. In the sixth He stood him up as a golem. In the seventh He blew breath into him. In the eighth He brought him into the Garden of Eden. In the ninth He commanded him, ‘Eat of this, and do not eat of that.’ In the tenth [Adam] sinned. In the eleventh he was judged. In the twelfth he was expelled.” Thus you must conclude that he did not remain obedient to the commandment for even a single hour. R. Judah ben Pedayah said, “Would that someone remove the dust from your eyes, O first Adam, you who could not persevere in your temptation for even a single hour, while here your children are keeping all the commandments which were given to them and persevering in them!”46Gen. R. 21:7; cf. Lev. R. 25:2. One of them rises to plant, till, weed, prune, take pains to irrigate, and see the fruits of his plantings when they produce first fruits. Then he folds his hands and does not taste them, in order to fulfill what is stated (in Lev. 19:23), “three years it shall be [forbidden] to you….” But in the case of the first Adam, it was told him, “Eat of this, and do not eat of that,” and he was not able to remain obedient to the commandment for a single hour. Instead (according to Gen. 3:6), “then she also gave some to her husband, and he ate,” but [when] your children were commanded to eat this and not to eat that, [they remained obedient to those commandments]. And [this obedience is] especially [evident] when someone from Israel takes a bovine, an ox, or a lamb, slaughters it ritually, skins it, washes it, and inspects its health. When it is found to be unfit, he holds back and does not eat it. Ergo (in II Sam. 22:31 = Ps. 18:31, cont.), “the word of the Lord is pure.” For that reason, the first Adam was not commanded, because it was revealed to the Holy One, blessed be He, that he could not remain obedient to many commandments; as behold, he was commanded [only] one commandment, and he did not persevere with it. But in the case of Israel, when the Holy One, blessed be He, gave them many commandments, they observed them. He therefore expanded the Torah and commandments for them, and said to them (in Lev. 11:2-7), “These are the creatures that you may eat…. These, however, you may not eat…: the camel […]; the rock badger […]; the hare […]; and the pig.” Another interpretation of (Lev. 11:4-7). The camel (rt.: gml) represents the kingdom of Babylon, since it is stated (in Ps. 137:8), “O Daughter of Babylon, who are to be destroyed, fortunate is the one who repays you the recompense (rt.: gml) [with which you recompensed (rt.: gml) us].” The rock badger represents the kingdom of Media, since it made Israel into a corner and ownerless (as in Esth. 3:6), “to exterminate, to kill and to destroy all [the Jews]…”;47The exact relation of the rock badger (ha’arnevet) to Media is unclear. One possibility is suggested by Lev. 11:6, according to which the rock badger has marks of both uncleanness and cleanness. Lev. R. 13:5 reports two versions of such an interpretation. The Rabbis interpreted this mix to mean that Media produced a righteous as well as a wicked person (perhaps Haman and Mordecai or Haman and Darius the Mede of Dan. 11:1). According to R. Judah b. R. Simon, the last Darius was clean on the side of his mother Esther and unclean on his father’s side. and likewise, the name of Ptolemy’s wife was rock badger (arnevet). The hare alludes to Greece, since it brought low the Torah from the mouth of the prophets.48Probably because prophecy ceased under Greek rule; but according to Lev. R. 13:5, “hare” alludes to the Greek kingdom, because Ptolemy’s mother was named “Hare.” Cf. yMeg. 1:11 (71d), according to which the Greek translators of Lev. 11:6 emended “hare” to “short-legged one” for the same reason. Cf. also Meg. 90b, according to which it was Ptolemy’s wife who was named Hare. In actuality the person named “Hare” (Gk.: Lagos) was Ptolemy’s father. As it is stated (in Amos 8:11), “Behold days are coming says the Lord, God, and I will send a hunger…”; and it is written (in Amos 8:12), “And they shall wander from sea to sea….” How is this? In the future to come the Holy One, blessed be He, will issue a proclamation: Whoever has been engaged in such and such a commandment may come and receive his reward. Then the gentiles also will say, “Give us our reward, for we have performed a commandment.” The Holy One, blessed be He, [however] has said, “Whoever has observed the [commandments of the] Torah may come and receive his reward.”