(א) בחמישי השריץ מן המים כל מין עוף זכרים ונקבות טהורים וטמאים, בשני סימנים הן מטהרין: בזפק ובקרקבן נקלף, רבי אליעזר אומר: באצבע יתירה. ושני מיני עופות נבחרו לקרבן עולה אלו הן תור ובני יונה.
(ב) בחמישי השריץ מן המים כל מין דגים זכרים ונקבות טמאים וטהורים, בשני סימנים הם מטהרים: סנפיר וקשקשת, ואם לאו הם טמאים.
(ג) בה' השריץ מן המים כל מיני חגבים זכרים ונקבות טמאים וטהורים, בשני סימנים הן מטהרים: בכרעים ארוכים שהן מקפצין על הארץ ובכנפים מכסין את כל הגוף, ואלו ששרצו מן המים דגים וחגבים נאכלים שלא בשחיטה, אבל העוף אינו נאכל אלא בשחיטה; אלו שנבראו מן המים דמן נשפך כמים ואלו שנבראו מן הארץ דמן נכסות בעפר.
(ד) רבי אליעזר אומר לא על המים בלבד אמרו שישרצו אלא אף על העכומ"ז שנמשלו כמים, שנאמר (ישעיהו ז, יב): "וּשְׁאוֹן לְאֻמִּים כִּשְׁאוֹן מַיִם כַּבִּירִים יִשָּׁאוּן", וכשם ששרצו המים ביום ההוא כך עתידים העכומ"ז לשרוץ בעולם ונלחמים אלו עם אלו להשחית, שנאמר ונתתי גוי בגוי וממלכה בממלכה כי אלהים הממם בכל צרה וכתיב אחריו ישועת ישראל, שנאמר (דברי הימים ב טו, ז): "וְאַתֶּם חִזְקוּ וְאַל יִרְפּוּ יְדֵיכֶם".
(ה) כל הנהרות, כשם שהם מהלכין על הארץ הם טובים וברוכים ומתוקים ויש מהן הנייה לעולם, נכנסו לים הם מאורים רעים ומרורים ואין מהם הנייה לעולם; כך ישראל שבוטחים בצל יוצרם הם ברוכים ומתוקים ויש מהן הנייה לעולם, ובזמן שהם סרים מאחרי יוצרם ובטחו בחקות העכומ"ז הם נאררים ורעים ואין מהם הנייה לעולם. וכשם שמימי נהרות מאכל לים, כך הם מאכל לאשו של גיהנם, וכל הגשמים יורדים בים ורע הם לאשר בים ומהם הדגים מזדווגים.
(ו) בה' נהפכו כל המים לדם במצרים, בה' יצאו אבותינו ממצרים, בה' עמדו מימי הירדן לפני ארון ברית ה', בה' סתם חזקיהו את המעינות שהיו בירושלים, שנאמר (דברי הימים ב לב, ל): "וְהִנֵּה יְחִזְקִיָּהוּ סָתַם אֶת מוֹצָא מֵימֵי גִיחוֹן הָעֶלְיוֹן".
(ז) בה' השריץ מן המים לויתן נחש בריח, מדורו במים התחתונים, ובין שני סנפיריו הבריח התיכון של ארץ עומד, וכל התנינים הגדולים שבים מזונו של לויתן והקב"ה שוחק עמו יום יום והוא פותח פיו והתנין הגדול שבא יומו להאכל הוא בורח ונס ונכנס לתוך פיו של לויתן והקב"ה שוחק בו, שנאמר (תהלים קד, כו): "לִוְיָתָן זֶה יָצַרְתָּ לְשַׂחֶק בּוֹ".
(ח) רבי מאיר אומר אלו שנבראו מן הארץ פרים ורבים בארץ ואלו ששרצו מן המים פרים ורבים במים חוץ מכל מין עוף כנף שברייתו מן המים ופרה ורבה בארץ, שנאמר (בראשית א, כב): "וְהָעוֹף יִירֶב בָּאָרֶץ" ואלו ששרצו מן המים פרים ורבים בבצים ואלו שנבראו מן הארץ פרים ורבים בוולד.
(1) THE CREATION AND WONDERS OF THE FIFTH DAY
ON the fifth day He caused the waters to bring forth abundantly all kinds of winged fowls, male and female, unclean and clean. By two signs are they declared to be clean, by the crop, and by the craw peeling off. Rabbi Eliezer said: (Another sign was) also by the projecting toe of the claw. Two kinds of birds have been chosen for the offering of a burnt sacrifice, namely, the turtle-dove and the young pigeon.
(2) He caused the waters to bring forth abundantly all kinds of fish, male and female, unclean and clean. By two signs are they declared to be clean, by the fins and by their scales; and if they do not have them (i.e. both signs) they are unclean.
(3) On the fifth day He caused the waters to bring forth abundantly all kinds of locusts, male and female, clean and unclean. By two signs are they declared to be clean: by their long legs with which they jump, and by the wings which cover the entire body, such are clean. Such (living things) as were brought forth from the water, namely, fish and locusts, are (eaten) without (being subject to the laws of) Shechiṭah (with the ritual slaughtering), but the bird cannot be eaten unless (it be killed) by (the method of) Shechiḳah. Such creatures which have been created from the earth || have their blood covered with earth, and such as have been created from the water must have their blood poured out like water.
(4) Rabbi Eliezer said: Not only concerning the water does the Scripture say that "the waters should bring forth abundantly" (Gen. 1:20), but also concerning the birds which are compared with water, as it is said, "And the uproar of many peoples, which roar like the roaring of the seas" (Isa. 17:12), and just as the waters brought forth abundantly on the fifth day, likewise in the future will the nations of the world swarm in the fifth world, and they will fight one another to destroy (one another), as it is said, "And they were broken in pieces, nation against nation, and city against city; for God did vex them with all adversity" (2 Chron. 15:6). What is written (immediately) afterwards? The Salvation of Israel (is mentioned), as it is said, "But be ye strong; and your hands shall not be slack" (2 Chron. 15:7).
(5) All rivers flowing on the earth, as soon as they flow on the earth, they are blessed and good and sweet. There is some benefit to the world through them; (when) they flow into the sea they are bad, cursed, and bitter, and they are of no benefit to the world. Why are they similar to Israel? For when the Israelites rely upon the protection of their Creator and do His will, they are blessed and good and sweet, and there is some benefit to the world through them, and for their sake the world stands. (When) the men of Israel depart from their Creator and trust in the statutes of the nations, they are bad, accursed, and bitter, || and there is no benefit in them for the world. Just as the waters of the rivers (are) the food of the waters of the sea, so are (the sinners destined to be) fuel for Gehinnom. All the rains that descend into the sea are (as) seed for (all creatures) in them, and thereby the fish are fed.
(6) On the fifth day the waters in Egypt were changed into blood. On the fifth day our forefathers went forth from Egypt. On the same (i.e. fifth) day the waters of the Jordan stood still before the ark of the Covenant of God. On the same (i.e. fifth) day Hezekiah stopped the fountains which were in Jerusalem, as it is said, "This same Hezekiah also stopped the upper spring of the waters of Gihon" (2 Chron. 32:80).
(7) On the fifth day He brought forth from the water the Leviathan, the flying serpent, and its dwelling is in the lowest waters; and between its fins rests the middle bar of the earth. All the great sea monsters in the sea are the food for the Leviathan. Every day it opens its mouth, and the great sea monster destined to be eaten that day (tries) to escape and flee, but it enters the mouth of the Leviathan; and the Holy One, blessed be He, plays with it, as it is said, "This is the Leviathan, whom thou hast created to play with him" (Ps. 104:26).
(8) Rabbi Mana said: Such creatures which have been created from the earth increase and multiply on the earth, and such which have been brought forth from the water increase and multiply in the water, except all kinds of winged birds, for their creation was || from the water, yet they increase and multiply on the earth, as it is said, "And let the fowl multiply in the earth" (Gen. 1:22). Such as were brought forth from the water increase and multiply by the egg; and such as were created from the earth increase and multiply by fœtus (i.e. living offspring).
(46) THE FIFTH DAY
(47) On the fifth day of creation God took fire and water, and out of these two elements He made the fishes of the sea. The animals in the water are much more numerous than those on land. For every species on land, excepting only the weasel, there is a corresponding species in the water, and, besides, there are many found only in the water.
(48) The ruler over the sea-animals is leviathan. With all the other fishes he was made on the fifth day. Originally he was created male and female like all the other animals. But when it appeared that a pair of these monsters might annihilate the whole earth with their united strength, God killed the female. So enormous is leviathan that to quench his thirst he needs all the water that flows from the Jordan into the sea. His food consists of the fish which go between his jaws of their own accord. When he is hungry, a hot breath blows from his nostrils, and it makes the waters of the great sea seething hot. Formidable though behemot, the other monster, is, he feels insecure until he is certain that leviathan has satisfied his thirst. The only thing that can keep him in check is the stickleback, a little fish which was created for the purpose, and of which he stands in great awe. But leviathan is more than merely large and strong; he is wonderfully made besides. His fins radiate brilliant light, the very sun is obscured by it, and also his eyes shed such splendor that frequently the sea is illuminated suddenly by it. No wonder that this marvellous beast is the plaything of God, in whom He takes His pastime.
(49) There is but one thing that makes leviathan repulsive, his foul smell: which is so strong that if it penetrated thither, it would render Paradise itself an impossible abode.
(50) The real purpose of leviathan is to be served up as a dainty to the pious in the world to come. The female was put into brine as soon as she was killed, to be preserved against the time when her flesh will be needed. The male is destined to offer a delectable sight to all beholders before he is consumed. When his last hour arrives, God will summon the angels to enter into combat with the monster. But no sooner will leviathan cast his glance at them than they will flee in fear and dismay from the field of battle. They will return to the charge with swords, but in vain, for his scales can turn back steel like straw. They will be equally unsuccessful when they attempt to kill him by throwing darts and slinging stones; such missiles will rebound without leaving the least impression on his body. Disheartened, the angels will give up the combat, and God will command leviathan and behemot to enter into a duel with each other. The issue will be that both will drop dead, behemot slaughtered by a blow of leviathan's fins, and leviathan killed by a lash of behemot's tail. From the skin of leviathan God will construct tents to shelter companies of the pious while they enjoy the dishes made of his flesh. The amount assigned to each of the pious will be in proportion to his deserts, and none will envy or begrudge the other his better share. What is left of leviathan's skin will be stretched out over Jerusalem as a canopy, and the light streaming from it will illumine the whole world, and what is left of his flesh after the pious have appeased their appetite, will be distributed among the rest of men, to carry on traffic therewith.
(51) On the same day with the fishes, the birds were created, for these two kinds of animals are closely related to each other. Fish are fashioned out of water, and birds out of marshy ground saturated with water.
(52) As leviathan is the king of fishes, so the ziz is appointed to rule over the birds. His name comes from the variety of tastes his flesh has; it tastes like this, zeh, and like that, zeh. The ziz is as monstrous of size as leviathan himself. His ankles rest on the earth, and his head reaches to the very sky.
(53) It once happened that travellers on a vessel noticed a bird. As he stood in the water, it merely covered his feet, and his head knocked against the sky. The onlookers thought the water could not have any depth at that point, and they prepared to take a bath there. A heavenly voice warned them: "Alight not here! Once a carpenter's axe slipped from his hand at this spot, and it took it seven years to touch bottom." The bird the travellers saw was none other than the ziz. His wings are so huge that unfurled they darken the sun. They protect the earth against the storms of the south; without their aid the earth would not be able to resist the winds blowing thence. Once an egg of the ziz fell to the ground and broke. The fluid from it flooded sixty cities, and the shock crushed three hundred cedars. Fortunately such accidents do not occur frequently. As a rule the bird lets her eggs slide gently into her nest. This one mishap was due to the fact that the egg was rotten, and the bird cast it away carelessly. The ziz has another name, Renanin, because he is the celestial singer. On account of his relation to the heavenly regions he is also called Sekwi, the seer, and, besides, he is called "son of the nest," because his fledgling birds break away from the shell without being hatched by the mother bird; they spring directly from the nest, as it were. Like leviathan, so ziz is a delicacy to be served to the pious at the end of time, to compensate them for the privations which abstaining from the unclean fowls imposed upon them.