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Indeed a hidden rebuke is to be found within the folds of Scripture regarding the eating of meat. For only after "you shall say, I will eat meat, because your soul longs to eat meat" only then, "you may eat meat." Behold you can only inhibit your appetite for meat by an act of moral self-control, and the time for the exercise of this power of self control has not yet arrived. It is still required for the benefit of those nearer to you.
HaRav Kook
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Disclaimer:
The following is being written by a vegetarian of over 30 years
Even though we still have almost two months before we reach the end of the Torah, I have actually completed the entire cycle of the Torah in these weekly articles. (I began last year, Parashat Ekev). Surprisingly, I have never related to the subject of the Torah's view of eating meat, although I did touch on the topic in Parashat Beha'alotecha). At first glance, this week's parasha seems to be a ringing endorsement for meat-eating, with phrases like, "Whenever you desire," and "you may eat meat whenever you wish." This is the danger of quoting verses out of context. The Torah has to be read very closely, and one has to be careful to not simply find the verses in Torah that support one's position.
Jewish vegetarians are quick to point out that no meat was eaten in the idyllic Garden of Eden. (Of course, Adam and Eve were naked there too, so I suppose to be consistent, we should promote nudism as the natural state of humanity). Vegetarians also claim that in the messianic age, since if lions (who are exclusive carnivores) will eat straw and lie with lambs, certainly humans who can already live on a vegetarian diet should be exclusively vegetarian. Meat-eaters rejoin that the fleishik (meat) feast to be served to the Messiah and the righteous will include Leviathan (a sea monster) and Wild Ox on the menu. And the whole sacrificial system certainly implies that meat eating was a reality for the ancient Israelite. Aaron and the priests consumed part of the sacrifices before portions could be taken by the Israelites. So which is it?
It is true that only after the flood, Noah is told that humanity is now allowed to eat meat. Again meat eaters point out that the moral superiority argued by vegetarians is not supported by the violence of pre-Noahide society. Some detect a hint that the permission announced to Noah is being given grudgingly, although others read the verse as an actual command to eat meat; after all if God permits something, who are we to decline?! Although we hear of the patriarchs eating meat (Gen. 18; Gen. 27), before the Israelites entered the land of Israel, they were only allowed to eat 'consecrated' meat, i.e., the meat of sacrificial offerings. Kosher domestic animals: oxen, sheep, and goats were only permitted to be slaughtered at an altar, and eaten as part of the sacrifice. Theoretically, other kosher meat (wild game: gazelle, deer) could be eaten but it seems unlikely that these animals could have been caught on any large scale and killed (if the rules of kosher slaughter (shechitah) were in force). In practical terms, this would mean the ancient Israelites subsisted on a largely vegetarian diet, with meat being eaten only on festivals, and other special occasions. For the first time in our parasha, as the Israelites are about to enter the land, the rules change, and domestic meat is now permitted without requiring slaughter at an altar, but wherever you are. (The prohibition against the consumption of blood remains in force; instead of dashing it on the altar, it must be poured on the ground.) This also means that those ritually impure who normally could not partake of meat from the sacrifices could now eat meat from domestic, non-sacrificial animals.
Clearly, the trend for vegetarians is getting worse. More kinds of meat are being permitted, more people have access to meat, and meat can be eaten more often. The new (and current) situation still has limits: Jews are forbidden from eating certain animals, (and even certain parts of animals- the hindquarter, for example), and eating meat with milk. (We could argue that the text is implying that meat can only be eaten when we're in the land of Israel.) God even makes further restrictions that we kill animals in the exact manner "that I have commanded" (Deut. 12:22), even though such conditions are not explicit anywhere in the text, prompting the Rabbis to understand that the laws of slaughter were given (orally) to Moses at Sinai. If eating meat is some sort of divine concession, God seems to be fighting a losing battle.
While eating meat is negatively described at Kivrot Hata'avah (in Numbers 11), when the people 'lusted' after meat (when they were being nourished by the miraculous manna), we can find biblical and rabbinic support for either position. Hillel said: "The more meat, the more worms" (Pirkei Avot 2:7) while Rabbi Yehudah the son of B'tayrah said: When the temple still stood, joy was expressed through the eating of meat, as it is written, "You will sacrifice peace offerings, eat there, and be happy before Adonai your God" (Deut. 27:7)" Pesachim 109a. (Since the destruction of the Temple, meat is not required to be eaten; in fact, we abstain from meat the week before Tisha b'av when we remember the Temple's destruction.) Still, meat and wine are considered foods that represent rejoicing.
Lessons for Today
Whichever view you hold re: eating meat, it seems fair to say, that while permitted, the Torah sees the consumption of meat eating as a sign of our uncontrolled appetite and our weak moral fiber. No, you don't have to be vegetarian, and you don't have to argue that the Torah believes in a vegetarian diet. Of course, there are many environmental, health-related and animal-rights arguments for becoming vegetarian that are certainly all consistent with Torah values. At the same time, notwithstanding some traditional Jewish culinary Shabbat and holiday foods, there is certainly no obligation in Judaism to eat meat. Some of Israel's leading rabbis were vegetarian.
But I'm realistic; vegetarianism isn't for everyone. The Torah's approach is equally pragmatic. Meat is permitted, but is not the ideal. One day we will live in the world of Jeremiah's vision that every person, from the least of them to the greatest of them, will know God. Then, according to Harav Kook, "shall the latent aspiration of justice for the animal kingdom come out into the open, when the time is ripe." In the meantime, I'll pass on the hamburgers and head toward the salad bar.
Shabbat Shalom
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