What are the ?Taninim ha?Gedolim??
Rashi (citing Bava Basra, 74b) and Targum Yonasan: They are the male and female Livyasan. 1
Bava Basra, 74b: They are the ?Arzilei de?Yama? (a sea-creature equivalent to the land ?Re?eim? (an aurochs - a large wild ox). 2
Why is the word ?ha?Taninim? written Chaser (missing the second ?Yud?)?
Rashi: Because due to their gigantic size, 1 Hashem killed the female - to prevent it from reproducing and destroying the world - and salted it for the Tzadikim (Se?udas Livyasan) in the world to come.
"va'Yivra Elokim es ha?Taninim ? ". Why does the Torah insert the Name Elokim in connection with the creation of the sea-monsters?
Ramban: Ramban, quoting various sources, talks about gigantic creatures as large as five hundred Parsah in length. Consequently, he explains the Torah adds the word "Elokim" to specifically attribute their creation to Hashem, who created them out of nothing. Likewise, it inserts the Name 'Elokim' by the creation of Man, in praise of Hashem, who blew into his nostrils a living Soul. 1
See also Seforno, who explains "va'Yivra Elokim" in a similar vein to the Ramban.
Why does the Torah omit the statement "Vay?hi Chen", which it inserts on the other days?
Ramban: Because their creation in its entirety did not survive. 1
Refer to 1:21:0.2:1.
What are the "great Taninim"?
Maharal (Chidushei Agados, Vol. 3, p. 104, to Bava Basra 74b): Opinions in the Gemara dispute if this is the "Re'em of the sea" - which is the greatest sea creature in terms of size, 1 or the Livyasan, which is the greatest in length. The Gemara (ibid.) cites a verse (Yeshayahu 27:1) referring to "the Livyasan, the bolt-straight serpent; and the Livyasan, the twisted serpent." Maharal explains that these refer to the male and female Livyasan, respectively.
All species that live on land have corresponding species that live in the sea (Chulin 127a).
QUESTIONS ON RASHI
Rashi writes: "'The Taninim' - Large fish of the sea. According to the Midrash Agadah, they are the Livyasan and its mate." Why does Rashi introduce the Midrash?
Gur Aryeh: Otherwise, why does the verse single out the "Taninim" from among the other creatures of the sea?
Rashi writes: "They are the Livyasan and its mate, which were [initially] created male and female. Hashem killed the female... for if they would procreate, the world could not endure." Why then did He initially create them as male and female?
Gur Aryeh: The perfection of each species is found in the union of male and female.
Maharal (Chidushei Agados, Vol. 3 p. 106, to Bava Basra 74b): The lower spheres were created as deficient. Therefore Hashem created their occupants as male and female, so that each partner would complete and perfect the other. 1
Maharal adds that even after the female Livyasan was slaughtered, the male was more complete for having been part of a whole, than had he been created alone
Rashi writes: "... Hashem killed the female [Livyasan]... for if they would procreate, the world could not endure." What does this mean?
Gur Aryeh: If they were to mate (meaning, to complement each other and actualize their creation), they would destroy the world. Due to the Livyasan's great level, this world could not bear them and remain in existence. 1
Also see Maharal (Chidushei Agados, Vol. 3, p. 106, to Bava Basra 74b).
Rashi writes: "... and He preserved it for the righteous in the future." Do the righteous in the World to Come enjoy physical pleasure, such as eating (see Berachos 17a)?
Gur Aryeh #1: The World to Come (Olam ha'Ba) is the place for the actual reward, and the World to Come has no connection to the physical. The "meal" of the Livyasan, however, is to take place beforehand, in one of the intermediate stages leading from this world to the next. 1
Gur Aryeh #2: The meal of the Livyasan is described as a "Se'udah." This type of 'eating' does not stem from physical desire, but rather describes the sustenance or maintenance (Si'ud), from Hashem, which lets a person continue to exist. 2 Eating, as we understand it in this world, sustains our physical bodies, while the Se'udah of the Livyasan will maintain the spiritual existence of the future.
Maharal adds (Chidushei Agados, Vol. 3, p. 105, to Bava Basra 74b) that 'eating' means filling of a lack. In Olam ha'Ba itself, everything is already in a state of perfection (and there is no lack to be filled).
Gur Aryeh writes further that man was created with a lack that needs to be filled, this is called eating. Even Adam, when he dwelt in Gan Eden prior to his sin, was commanded to 'eat;' indeed, he was meant to eat from the Tree of Life, and thus connect with Hashem and live forever. The meal of the Livyasan will be similar. Maharal explains (Chidushei Agados ibid.) that through eating, a person attains the benefits (or harm) that is contained within that food.
Rashi writes: "... and He preserved it for the righteous." What is the meaning of the future "Se'uda" of the Livyasan (and other foods)?
Gur Aryeh: The Livyasan has no physical similarity to food as we know it today. Yet, just as in this world, there are various types of foods and drinks, which combine to fill various nutritional needs; so too will the future Se'udah feature various types of 'food.' The Livyasan comes from the water, the Behemos from the land, the "Ziz Sadai" from the birds of the air, 1 and the wine [preserved from Gan Eden] is a beverage. These four form an inclusive whole, and will combine to help the righteous attain spiritual completion.
Maharal #1 (Chidushei Agados, Vol. 3, p. 106, to Bava Basra 74b): The Livyasan was not created from physical water; rather, it is conceptually associated with water. Water is associated with the trait of Chesed and the right side; while the Behemos is a bull, which is associated with [the trait of Din and] the left. The righteous will absorb the combination of these traits and reach complete perfection.
Maharal #2 (Be'er Ha'Golah, Be'er 4, p. 70): During the last three hours of the day, Hashem 'laughs' (Sechok) with the Livyasan (Avodah Zarah 3b). The term should be taken to mean Hashem's satisfaction with his creations when they have achieved perfection. "Sechok" also means complete connection, and the word "Livyasan" can be read "Livyas Chen" (Mishlei 1:9), "attachment of favor."
Mentioned in Tehilim 50:11; and Bava Basra 73b (CS).
Rashi writes: "He killed the female [Livyasan], and salted it for the righteous." Why specifically the female; and what does salt represent?
Gur Aryeh: conceptually, the female aspect represents potential; a female stands ready to give over to others. So too, the Livyasan was intended not for its own sake, but as a repast for the righteous. Salt maintains a food so that others can enjoy it. 1
Maharal (Chidushei Agados, Vol. 3, p. 107, to Bava Basra 74b): Hashem is described as 'playing' with the (remaining) Livyasan (Tehilim 104:26); this means the connection between Hashem and the world He created; refer to 1:21:2.4:3. It would be more appropriate that this Divine connection be with the male aspect than with the female. The female represents Chomer, material, and the male Tzurah, function and purpose.
In the expression of Maharal, the male expresses Tzurah (form, purpose, actualization), and the female, Chomer (raw material, potential). See Maharal (Be'er ha'Golah, Be'er 5, p. 95). (EK) Refer also to 2:23:1.1:1; refer to 8:7:2.4:2; refer to 17:1:4.1:1.
