The symbolic meanings of animals like lizards, snakes, bats, sea urchins, mice, and fish in Hebrew tradition are multifaceted, drawing from ancient texts, cultural interpretations, and historical practices. These meanings often intertwine with medicinal uses, religious laws, and folk beliefs prevalent in the Levant during medieval and early Ottoman periods.

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In Hebrew tradition, the symbolic meanings of lizards, snakes, bats, sea urchins, mice, and fish are primarily derived from their classification as ritually impure (treif or tameh) animals, their perceived medicinal properties, and their roles in various narratives and folk beliefs.

Lizards (לטאה, leta'ah) are generally considered ritually impure creatures in Jewish law, as listed in the Torah (Leviticus 11:30). Their symbolic meaning often leans towards impurity and stealth. Historically, while not widely used medicinally in Jewish tradition due to their impure status, some cultures in the broader Levant did utilize them. For instance, the striped lizard found on the coast of Syria was mentioned for its use in arousing sexual desire [1].

Snakes (נחש, nachash) hold a complex and often negative symbolic meaning in Hebrew tradition, most notably from the story of the Garden of Eden, where the serpent represents temptation and evil. Despite this negative connotation, snakes, or parts of them, were historically used in medicine. For example, snake extracts were components of "theriac," a complex medicinal mixture used to treat various ailments, including snake bites and poisoning [1]. The use of snakes for internal consumption by Jews was often against religious precepts, highlighting a tension between medical practice and religious law [1].

Bats (עטלף, atalef) are also listed as ritually impure animals in the Torah (Leviticus 11:19). Their nocturnal nature and association with darkness often contribute to symbolic meanings related to blindness, mystery, or the unseen. While not explicitly detailed for medicinal use in the provided text, ancient Egyptian sources mention the use of bat limbs for medicinal purposes [1].

Sea urchins (קיפוד ים, kipod yam) are not explicitly mentioned in the Torah's purity laws, but their symbolic meaning in Hebrew tradition is less prominent than other animals. However, their petrified spines (Cidaris sp.) were used medicinally in the medieval and early Ottoman Levant. These were believed to open obstructions in the renal system, dissolve kidney and bladder stones, and treat stings, bites, wounds, and hard skin [1]. This use aligns with the "doctrine of signatures," where the appearance of a natural object suggests its medicinal use [1]. Despite their animal origin, they were often considered mineral substances in traditional medicine [1].

Mice (עכבר, achbar) are considered ritually impure animals in Jewish law (Leviticus 11:29). Their symbolic meaning often relates to destruction, stealth, and infestation. In the context of zootherapy, mice were among the animal-derived substances used medicinally in the medieval Levant [1].

Fish (דג, dag) generally hold a positive symbolic meaning in Hebrew tradition, often associated with fertility, abundance, and blessings, particularly those that are ritually pure (having fins and scales). Fish oil was documented for medicinal use in ancient Mesopotamia [1]. In the medieval Levant, fish and fish products were also part of the medicinal inventory [1].

The use of these animals and their products in medicine, particularly in the medieval and early Ottoman Levant, reflects a broad historical practice known as zootherapy. This practice was widespread across various cultures, including ancient Egypt, Mesopotamia, China, India, and within classical Greek, Byzantine, and Arabic medical traditions [1]. The substances used were often local and readily available, including domestic animals, local wildlife, and even parasites [1]. While some animal-derived medicines, like honey and milk, were also common food items, their medicinal applications were distinct [1]. The ethical considerations and religious precepts sometimes influenced the acceptance of certain animal-based remedies, particularly for internal use [1].

The study of zootherapy in the medieval and early Ottoman Levant identified 48 substances of animal origin used medicinally, constituting about 9.5% of all medicinal substances in that period [1]. Many of these practices, such as the use of sea sponge, bee products, and certain marine animals, continue in present-day traditional medicine in the region [1]. However, some practices, like the use of mummy, silkworm, and scorpion, have ceased due to changing moral outlooks in modern societies [1].

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