Avot319

49:
Noxious beasts come into the world because of perjury and blasphemy. We have mentioned on more than one occasion during our study of this mishnah that it seems to be loosely based on the Tokeĥah in Leviticus 26. Danger from animals is mentioned twice in that chapter. In verse 6 we are told that

This blessing may be complemented with the threat that appears in verses 21-22:

50:
The biblical record leaves us in no doubt that in ancient times there were wild animals roaming around the countryside in Eretz-Israel. It is most probable that these animals remained in the wild as long as they had sustenance, but in times of severe drought they probably came into the towns and villages looking for food, and that is when they became very dangerous for human beings. During the long centuries since then most of these wild animals have died out from the countryside of Eretz-Israel, though institutions such as the Biblical Zoo in Jerusalem are trying to re-stock as it were. In I Samuel 17:34-36 the young David tries to persuade King Saul to let him fight Goliath by telling him that he, a shepherd boy, has had to protect his flocks from lions and bears. In II Kings 2:24-25 we are told how some children insulted the prophet Elisha by taunting him as being "baldy, baldy". Subsequently, we are told, two bears came out of the forest and attacked the children. Potential tourists will be pleased to know that no longer are there bears in the wild in Eretz-Israel.

51:
Even more well-known is the story [II Kings 17:25] of how lions entered the deserted towns and villages of Samaria after the deportation of the population of the Northern Kingdom in 721 BCE. The Samaritans who were brought to fill the void were attacked by such lions. And the prophet [Amos 3:8] says that when people hear the lions roaring "who is not afraid?" Potential tourists will be pleased to know that no longer are there lions in the wild in Eretz-Israel.

52:
So the threat that wild animals might overrun villages and towns and attack the inhabitants was very real in ancient times. And people, travelling round the countryside, would be subject to sudden attack by hungry or frightened beasts. But nevertheless we should ask ourselves why our mishnah connects the danger from wild animals with perjury and blasphemy.

53:
Rabbi YomTov Lippmann Heller is the only classical commentator to address this question, and he has a most ingenious suggestion. We have already quoted the relevant verses from the Torah [Leviticus 26:21-22]; let us now add verse 23:

When we read this verse in English it yields for us no hint as to a connection between wild beasts and perjury. But in Hebrew there is one word that can bear a completely different meaning, depending on the vocalization we give to it. The Hebrew word Eyleh ["these"] can also be read Alah ["oath"]. We know that very often the sages were wont to 'play around' with words in such a manner in order to derive new meanings. A quick check revealed to me that the phrase "do not read [this word thus], but [rather] read it [thus]" occurs 98 times in the Talmud and 253 times in the various midrashim. So, when Tosafot YomTov [Rabbi Heller] says here "do not read 'these', but read 'oath'" he is standing on firm hermeneutic ground.

54:
Tosafot YomTov does not address the connection between wild beasts and blasphemy, but that may be because he did not think it necessary. To the rabbinic mind insulting God's prophet is blasphemous: so the fate of the children who insulted Elisha is, for the rabbis, eloquent testimony to the connection between wild animals and the sin of blasphemy.

To be continued.