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The Other Unicorn Daf Ditty Shabbes 28

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The Other Unicorn Daf Ditty Shabbes 28 The other Unicorn: Keresh, Daf Ditty 28b Following yesterday’s ditty on the unicorn….. In the time of Adam HaRishon, the force that could lead him astray was the relatively simple, natural impulse towards animalistic traits. The most noticeable aspect of this loss of humanity is the capacity for intentional destructiveness. This negative trait of aggressiveness is aptly represented by the animal’s natural weapon of destruction — its horn. For Adam, the tendency towards animalistic crassness and violence was his single moral weakness. His atonement offering needed to encompass the themes of animalism and destructiveness. Therefore, Adam’s offering was, aptly, an animal bearing a single horn. Later generations, however, invented more sophisticated forms of debauchery and immorality. “God made man upright, but they have sought for themselves all sorts of schemes” (Ecclesiastes 7:29). Now we must contend with secondary faults and vices. They are the product of traits that are intrinsically good but have been distorted by evil intentions. In the more complex reality of our world, atonement requires offerings of animals with multiple horns, horns that sprout from both sides of the animal’s head. Rav kook (Adapted from Ein Eyah vol. III, p. 108) -and rams' skins dyed red, and sEalskins, and acacia 5 ה תֹרֹעְו םִליֵא םיִמָדָּאְמ תֹרֹעְו ,םיִשָׁחְתּ יֵצֲﬠַו יֵצֲﬠַו ,םיִשָׁחְתּ תֹרֹעְו םיִמָדָּאְמ םִליֵא תֹרֹעְו ;wood .םיִטִּשׁ Exodus 25:5 Rashi, basEd on Rav YosEf’s opinion in the Talmud, Shabbat 28a Explains that “tachashim” is a speciEs of animal which only ExistEd at the timE of Moshe. It had many (possibly six or sixty) colors and Onkelos translatEd it Sasgona (Sas=rejoicE, Gavna=color) becausE it rejoicEs and is proud with its multi-colors. Rabbi Illa said in the name of Rabbi Shimon ben Lakish: Rabbi Mayer used to say: The “tachash” that existed in the days of Moshe was a unique creature for the sages could not decide whether it was a type of beheimah (domesticated animal such as cattle, sheep, goats, horses, donkeys) or a type of chayah (non-domesticated animal such as deer antelope, canines, felines) and it had a single horn on its forehead. It presented itself to Moshe according to the need of the hour. He made of it a cover for the Mishkan. And then the species was hidden. Shabbat 28b SincE Rabbi MEir said that the “tachash” had a singlE horn in its forehead, it is likely that it was a kosher animal sincE animals with horns and split hooves are kosher. On the other hand, sincE the Keresh (a chayah with a singlE horn) Exists, it can be said that the ‘tachash’ is actually a type of chayah and not a beheimah. In Parshat Vayakhel, there are threE mEntions of the “tachash skins” which are usEd to make the “ohel”, the covering of the Mishkan (TabernaclE). In Parshat Trumah, the ‘tachash skins’ are on the list of matErials that God tElls Moshe to request from B’nai YisraEl to be donatEd for the Mishkan (Shmot 25:5): “…Red dyed ram skins, ‘tachash’ skins and acacia wood…” In God’s instructions of how to make the Mishkan (Shmot 26:14) wE read: “Make a covering for the ‘ohel’ out of red dyed ram’s skins, and a covering of ‘tachash’ skins above that.” In Parshat Vayakhel, Moshe passEs on God’s mEssage to B’nai YisraEl (Shmot 35:5-7) “CollEct from among yoursElves a Trumah offering to God…and red dyed ram’s skins, ‘tachash skins’ and acacia wood.” The generosity of B’nai YisraEl to donatE matErials to the Mishkan is Evident (Shmot 35:23) “Every man (or woman) who had tchelEt (greEnish blue wool), argaman (dark red wool) tola’at shani (crimson wool) fine linen, goat’s hair, red dyed rams’ skins and ‘tachash skins’ brought them.” OncE they had Enough matErials, the Mishkan was constructEd (Shmot 36:19) “HE made a covering for the ‘ohel’ out of red dyed ram’s skins, and a covering of ‘tachash’ skins above that.” where do the “tachash skins” comE from? Rashi (Shmot 25:5), basEd on Rav YosEf’s opinion in the Talmud, Shabbat 28a Explains that “tachashim” is a speciEs of animal which only ExistEd at the timE of Moshe. It had many (possibly six or sixty) colors and Onkelos translatEd it Sasgona (Sas=rejoicE, Gavna=color) becausE it rejoicEs and is proud with its multi-colors. The Talmud, Shabbat 28b continues the explanation of the “tachash”: Rabbi Illa said in the name of Rabbi Shimon ben Lakish: Rabbi Mayer used to say: The “tachash” that existed in the days of Moshe was a unique creature for the sages could not decide whether it was a type of beheimah (domesticated animal such as cattle, sheep, goats, horses, donkeys) or a type of chayah (non-domesticated animal such as deer antelope, canines, felines) and it had a single horn on its forehead. It presented itself to Moshe according to the need of the hour. He made of it a cover for the Mishkan. And then the species was hidden. SincE Rabbi MEir said that the “tachash” had a singlE horn in its forehead, it is likely that it was a kosher animal sincE animals with horns and split hooves are kosher. On the other hand, sincE the keresh (a chayah with a singlE horn) Exists, it can be said that the ‘tachash’ is actually a type of chayah and not a beheimah. What is the keresh? THE IDENTITY OF THE "KERESH" in Chullin 59 The Beraisa tEaches that a sign that an animal is a Kosher Chayah (and its ChelEv is permittEd) is that it has horns and hoovEs. REbbi Dosa says that if it has horns, then one does not neEd to Examine its hooves, but if it has hooves, one still neEds to Examine its horns. The Beraisa adds that the ChelEv of the "KEresh" is permittEd, even though it has only one horn. The GEmara quotEs Rav YEhudah who says that the KEresh is the deEr of Bei Ila'i. Rav YosEf says that the lEngth of the deEr of Bei Ila'i is sixtEEn Amos. It is possiblE that Bei Ila'i refers to the upper worlds ("Bei Ila'i"), and the deEr of Bei Ila'i is a spiritual creature, and not an animal that Exists in this world. HowEver, it sEEms that there still is somE animal, the KEresh, that Exists in this world, for which the Beraisa finds it necEssary to statE that its ChelEv is permittEd. what is this one-horned "KEresh"? (a) The ARUCH HA'CHADASH writEs that this one-horned animal is the rhinocEros. HowEver, the rhinocEros obviously is not a Kosher animal; it neither ruminatEs nor has split hooves. The PRI CHADASH also understands the "KEresh" to be the rhinocEros and, consEquently, he rulEs against the opinion of Rebbi Dosa who says that the KEresh is a permittEd animal. HowEver, the BECHOR SHOR assErts that REbbi Dosa is discussing only animals that possEss both signs of a Kosher animal, and he is not referring to the rhinocEros. (SEE "Sacred MonstErs - MystErious and Mythical Creatures of Scripture, Talmud, and Midrash," page 74.) (b) RASHI in Bava Basra (16b, DH Karna d'KEresh) says that the KEresh "is a type of Chayah and its horns are black like dye." It is intEresting to notE that Rashi writEs "its horns," when the GEmara here statEs that it has only one horn (sEE RASHASH there who changes the Girsa in Rashi to read "horn"). The MAHARAM SHIF asks a similar question on the GEmara latEr (60a). The GEmara there quotEs Rav YEhudah who says that "the bull that Adam ha'Rishon offered as a Korban had one horn on its forehead." HowEver, the GEmara shortly aftErwards quotEs Rav YEhudah as saying that "Adam offered a bull whosE horns grew before its hooves," saying that the bull had "horns," in the plural! The Maharam Shif suggests that perhaps the answEr liEs in the sEEmingly superfluous words, "on its forehead." Rav YEhudah says that the bull that Adam offered "had one horn on its forehead" to differentiatE that horn from the other, normal horns that it had. That is, besides its normal horns, it had one additional horn on its forehead. The samE approach answErs why Rashi refers to the "horns" of the KEresh. Rashi is referring to the two normal horns of the KEresh, whilE the GEmara here is referring to the singlE horn that grows on its forehead. Accordingly, the SICHAS CHULIN suggests that the GEmara's description of the KEresh as a very large animal (sixtEEn Amos) that lives in the wild (Chayah) and that has two horns on the top of its head and one horn on its forehead matches the description of one known animal: the giraffe. whilE most giraffes have only two horns, many have an additional bump on their foreheads (sEE Graphic #1:3). In somE subspeciEs, this bump develops into a horn. The body of a giraffe cErtainly is long, and -- depending on the various opinions of the Amah -- the giraffe indeEd can reach sixtEEn Amos in height. Moreover, giraffes live in the wild, and have split hooves and chew thEir cud. According to Rashi it is a single horned deer. Aruch says that it is a unicorn, a giant beast whosE horn has many mEdicinal propertiEs. Although the YErushalmi identifiEs the KEresh with the Tachash I am intErestEd in the sacrificE that Adam Harishon brought nefore the Torah detErmined what sin offerings should consist of. The Midrash equatEs this with the KEresh, this singlE horned animal.
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