(colored) race; the dog remains attached to the body of his mate after cohabitation; the raven conceives through his mouth. Comp. further note 46 on vol. I, p. 164, and note 54 on vol. I, p. 166.
179 Ketubot 49b; WR 19.1; Shemuel 5, 57; Shir 5.11.
180 Pesahim 113b.
181 WR 19, Shemuel 5.57; PRE 21. Comp. vol. I, p. 113. Makiri on Ps. 147, 286, quotes, from PRE, the statement that shebears have no breasts with which to nurse their young, but God makes the young bears suck their paws, and this sustains them until they grow up and are able to provide for themselves. Concerning the sucking of paws or fingers, comp. vol. I, p. 189. The jackals hate their young, and abandon them as the ravens do; they would even devour them if they could see them. For this reason God ordained that when the female jackal nurses her young ones, their faces are covered as if with a veil, so that she cannot see them. Ekah 4, 144. Comp., on the other Hand, Tan. Behukkotai 3 and Tan. B. III, 111, where the opposite view is given to the effect that these animals are devoted to their young.
182 2 Alphabet of Ben Sira 24a (read לְבָנִים for לְבֵינִים) and 33b. Comp. PRE 21, and the quotation from the latter in Makiri on Ps. 147, 286, as well as in Aguddat Aggadot 38, note 4.
183 2 Alphabet of Ben Sira 26b. The proverb, “he who is dissatisfied, etc.” (most likely the word לא fell out before נמצא) is a variant of the proverb already found in Tosefta Sotah 4.16 and in the parallel passages (comp. note 34 on vol. I, p. 78). Sanhedrin 106a reads: The camel looked for horns, and lost his ears which he had possessed. This is allusion to the fable found in Pend-Nameh 207.
184 2 Alphabet of Ben Sira 25a (בריא is used here in the sense of the English “strong”, “stout”). Comp. Duran, Keshet u-Magen for the similar Arabic legend concerning Mohammed.
185 BR 19.1. On the original superior qualities of the serpent, comp. further vol. I, pp. 71–72.
186 Tehillim 58, 300. On the mole, comp. also Mo’ed Katan 6b, and Yerushalmi I, 80c.
187 The angel of death occurring often in rabbinic literature, in which he is identified with Satan (Baba Batra 16a), is also well known in pseudepigraphic literature; comp. the Apocalypse of Baruch 21.25; Ascension of Isaiah 9.16. See also note 317 on vol. I, p. 300. The relationship between Leviathan and the angel of
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