בהמות הוא בעל חיים שמו כן ׃
“Behemoth is an animal, that is his name.” (Com. in loc.) Aben Esra, on the words, “Behold now Behemoth, which I made with thee,” says—
בהמות שם בהמה גדולה אין בישוב גדולה ממנה וטעם עמך לפי שהיתה ביבשה כי באחרית יזכור הלויתן שהוא בים ויש אומרים כי טעם עמך שהבהמות נולדו ביום אחד עם אדם הראשון וזה דרך דרש ׃
“Behemoth is the name of a great beast. In the habitable world there is not a greater than it. The reason why the words ‘with thee’ are added, is, that it is a land animal, and at the end he mentions Leviathan, which is an animal of the sea. But some say the meaning of ‘with thee’ is, that the beasts were created on the same day with the first Adam; but this interpretation is after the manner of a drash.” (Aben Esra in loc.) This passage not only gives Aben Esra’s opinion as to the real existence of Behemoth, but shows that other commentators, to whom he alludes, were of the same mind. Rashi not only asserts the existence, but says plainly, בהמות מוכן לעתיד, “Behemoth, that is prepared for the time to come.” And again, in his commentary on Psalm l. 10, he takes the words בהמות בהררי אלף, which we translate, “The cattle upon a thousand hills,” as referring to “Behemoth upon a thousand hills,” and says—
הוא המתוקן לסעודת העתיד שהוא רועה אלף הרים ליום וכל יום ויום צומחים ׃
“This is he that is prepared for the banquet of the time to come, for he eats up the produce of a thousand hills in one day, and every day they grow again.” The context of these words evidently show that Rashi, the most popular, and the most read of all the Jewish commentators, looked for a real, not an allegorical, feast upon the flesh of the Leviathan and Behemoth. The preceding and following words speak not of allegorical, but of real cattle and fowls. According to Rashi, the whole passage would read thus:—“I will take no bullock out of thy house, nor he-goats out of thy folds. For every beast of the forest is mine, and Behemoth upon a thousand hills. I know all the fowls of the mountain,” &c. Here, then, Behemoth is introduced amongst real animals all fit for food, so that it is impossible to take it figuratively. This animal is also suitable in size for so great an entertainment; he consumes the produce of a thousand mountains every day. This was also the opinion of Jonathan, for in his Targum on the fiftieth Psalm he has paraphrased the tenth verse as follows:—
ארום דילי כל חיות חורשא ועתדת לצדיקיא בגן עדן בעיריא דכין ותור בר דרעי בכל יומא בטורין אלפא ׃
“For every beast of the wood is mine, and I have prepared for the righteous in Paradise pure cattle, and the wild ox, that feeds every day upon a thousand mountains.” All these testimonies (and many more might be added) plainly prove, that the Jews, in times past, looked for a real and substantial feast upon Leviathan and Behemoth; and when we remember that the commentary of Rashi is the first that is put into the hands of the Jewish youth all over the world, and that it is generally regarded as almost, if not altogether, inspired, it is easy to conclude what is the opinion of the great majority of Jews, even in the present day, as to this entertainment. Maimonides, indeed, denies that there will be any eating and drinking in the world to come. He says—
העולם הבא אין בו גוף וגויה אלא נפשות הצדיקים בלבד בלא גוף כמלאכי השרת . הואיל ואין בו גויות אין בו לא אכילה ולא שתיה ׃
“In the world to come there is neither body nor corporeality, but only the souls of the righteous without a body, like the ministering angels. So neither is there eating and drinking.” (Hilchoth T’shuvah, c. viii. 2.) But this is a solitary opinion, as is evident from the note on the passage by Abraham ben Dior, who says—