Wolves

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When Wolves Attack

MISHNAH

Understanding the specific conditions under which attacks by wolves and other animals are considered beyond one’s control can help clarify the responsibilities and liabilities of a shepherd. The Mishnah, a foundational Jewish legal text from around 200 CE, discusses these conditions in the context of Jewish civil law, particularly focusing on the number of attacking animals, and the timing and location of the attack.

One wolf that approaches a flock and attacks is not considered a circumstance beyond one’s control, as the shepherd can drive it away, but an attack by two wolves is considered a circumstance beyond one’s control. Rabbi Yehuda says: At a time of wolf attacks, when many wolves come out of hiding and pounce on animals at every corner, even an attack by one wolf is considered a circumstance beyond one’s control. An attack by two dogs is not considered a circumstance beyond one’s control…

Mishnah Bava Metzia 7:9

The Ethics of Hunting Predators

RESPONSA

The ethical and legal considerations of hunting and killing dangerous animals, such as wolves, have been debated among Jewish scholars for centuries. In his 18th-century responsa, Rabbi Yechezkel Landau, known as the Noda BiYehudah, explores this question from different angles and referencing different opinions.

If you suggest [that one may hunt] because bears, wolves, and other predators are likely to cause damage, for [the Rabbis] have stated that “a wolf, a lion… whoever displays alacrity in killing them has merited” (Sanhedrin 15a) – this is mistaken as well, for two reasons: First, the law does not accord with Rabbi Eliezer with regard to a wolf, lion, bear, leopard, or panther, and even with regard to a snake, Maimonides and Raavad disagree in the Laws of Sanhedrin 5:2.

Noda BiYehudah II, Yoreh Deah 10:16

Benjamin the Wolf

MIDRASH

The symbolism of Benjamin as a wolf offers a rich tapestry of meanings, connecting his descendants to significant roles and events in Jewish history. The early medieval midrash, Bereshit Rabbah, delves into Jacob's blessing to Benjamin, drawing parallels between the wolf's behavior and various aspects of Benjamin's descendants.

“Benjamin is a wolf that mauls; in the morning he devours prey, and in the evening he divides spoils” (Genesis 49:27).
“Benjamin is a wolf that mauls” – this is referring to his judges. Just as the wolf snatches, so Ehud snatched Eglon’s heart. That is what is written: “Ehud came to him, and he was sitting [alone] in his cool upper chamber” (see Judges 3:20). “He said: [I have] a secret matter…” (Judges 3:19). He said to him: ‘So did the Master of the world say to me: Take a sword and plunge it into your innards.’ “The parshedona emerged” (Judges 3:22) – his excrement…

Bereshit Rabbah 99:3

Saul and David Showdown

COMMENTARY

Before his death, Jacob blessed his sons by observing their characteristic personalities, using analogies to different animals for many of them. In the Tur HaArokh, Jacob ben Asher compares the reigns of Saul and David, drawing on the animals associated with their tribal ancestors, Benjamin's wolf and Judah's lion, respectively.

בנימין זאב יטרף, “Binyamin is a wolf garnering prey.” The kingdom of Sha-ul, the first king of Israel, a descendant of Binyamin, has been compared to that of a wolf. One of the characteristics of a wolf is that it flees from the place where it killed its prey, and does not wait around like a lion. King Sha-ul’s kingdom endured for no more than two and a half years, whereas his successor’s David’s kingdom, endured for 40 years. Yaakov therefore likens his domain to that of a lion, which, after killing its prey does not flee in fear of pursuit.

Tur HaArokh, Genesis 49:27:1

Benjamin's Fierce Legacy

MIDRASH

The tribe of Benjamin is likened to a wolf, emphasizing their predatory nature and actions. The Midrash Tanchuma draws a vivid comparison between the tribe of Benjamin and the behavior of a wolf, connecting this imagery to the kingdom of Media and the role of Mordecai in the Purim story.

He pitted Benjamin against the kingdom of Media. And thus Mordecai, who was of the tribe of Benjamin, exacted retribution from it. It is written: And behold, another beast, a second, like to a wolf (Dan. 7:5). This alludes to the kingdom of Media, which He turned against the tribe of Benjamin, which is also compared to a wolf, as it is said: Benjamin is a wolf that raveneth (Gen. 49:27). What is the meaning of a wolf that raveneth? Just as a wolf seizes its prey, so the tribe of Benjamin seized its prey, as it is said: And see, and behold…

Midrash Tanchuma, Vayechi 14:5

Wolves in the Evening

COMMENTARY

Rashbam's commentary describes the behavior of wolves, drawing on biblical references. Rashbam, a medieval French commentator, provides a plain meaning interpretation of the Torah, linking the behavior of wolves to verses in Jeremiah and Tzefaniah.

ולערב יחלק שלל. It is customary for wolves (who raid in packs) to wait with distributing their spoils until evening. Jeremiah 5,6 and Tzefaniah 3,3 confirm this.

Rashbam on Genesis 49:27:2

The Wolf of Benjamin

COMMENTARY

The symbol of the wolf for the tribe of Benjamin connects to their military prowess and turbulent history. Tamar Weissman's contemporary work on the spiritual and historical geography of the holy land explores the narratives surrounding the tribe of Benjamin, rooted in Jacob's blessing.

This blessing became so definitive that the symbol on Benjamin’s standard was a wolf. Though perhaps not aligned with the glimpses we found of Benjamin in his personal story, the imagery of a predatory wolf well matched the consistent description of the tribe’s military prowess later in the Bible. Over and over, Benjaminites were singled out as experts at javelin and archery. Saul and his son Jonathan were both lauded as exceptionally skillful among a tribe that was considered distinctly capable with the bow…

Tribal Lands, Chapter 15; Binyamin 11

The Altar as Carnivorous Wolf

KABBALAH

The Zohar offers a mystical interpretation of the 'wolf' as the altar in Benjamin's portion, which consumes meat daily through sacrifices. This foundational Kabbalistic text, traditionally attributed to Rabbi Shimon bar Yochai, provides esoteric insights into the Torah.

He is also called a wolf because the altar was in his territory, and the altar is called “wolf’ because it consumed flesh every day. Again, we may translate: “Benjamin shall feed the wolf’, to wit, the adversaries who are posted above to accuse, and who are all appeased by the sacrifice.

Zohar, Vayechi 76:788

The Nature of Wolves and Men

MUSAR

The moral and spiritual nature of individuals can be likened to animals, such as wolves, to illustrate their inherent benevolence or malevolence. The 15th-century ethical work, Orchot Tzadikim, uses allegories and comparisons to provide moral guidance and character development advice.

And just as God, Blessed be He, made some birds, fish and animals that are too tame and loving to plunder one another, and others that are cruel and prey upon and swallow one another, so also did he make men. The good men may be compared to the good birds and cattle as it is said, "My dove, my undefiled" (Cant. 5:2). And it is said, "And ye are My sheep of My pasture" (Ezek. 34:31). And evil men may be compared to evil beasts. To a lion, as it is written, "He is like a lion that is eager to tear in pieces" (Ps. 17:12)…

Orchot Tzadikim 28:36

The Liability of Owning Wolves

HALAKHAH

Certain animals, including wolves, are considered inherently dangerous and their owners are fully liable for any harm they cause. In his 12th-century legal code, the Mishneh Torah, Rambam outlines the responsibilities and liabilities of property owners regarding dangerous animals.

Five species of animals are considered prone to cause damage from the beginning of their existence. [This applies] even if they have become domesticated. Therefore, if they cause damage or death by goring, biting, treading, lying down upon, or the like, [the owner] is liable for the entire amount of the damages. They are a wolf, a lion, a bear, a tiger and a leopard. Similarly, a snake that bites is considered to be mu'ad, even if it has been domesticated.

Mishneh Torah, Damages to Property 1:6

Shepherd Liability in Wolf Attacks

HALAKHAH

The Mishneh Torah outlines the specific conditions under which a shepherd is liable for losses due to wolf attacks, providing clarity on the shepherd's responsibilities. Maimonides' 12th-century legal code, the Mishneh Torah, addresses the liabilities of a shepherd in the event of predator attacks, including wolves.

The following rules apply when wolves come and attack herds being watched by a shepherd and seize some of them. If there is only one wolf, it is not considered to be a loss due to factors beyond his control. This applies even when there is an outbreak of wolves. If there are two wolves, it is considered to be a loss beyond his control. Two dogs are not considered to be a loss beyond his control, even if they come from two directions. If there are more than two, it is considered to be a loss beyond his control.
Armed thieves are considered to be a loss beyond his control…

Mishneh Torah, Hiring 3:4

Stamp of Israel-Joyous Festivals 5723. Issued: September 5, 1962. Israeli postage stamp catalog, Catalog Number: 273. Designers: C. Menusy & Ch. Ornan.

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