"Meat of Desire"

In the portion Re'eh we read: "When G-d, your G-d, shall broaden your borders, as He has promised you, and you will say, 'I shall eat meat,' for your soul shall desire to eat meat, you may eat meat to your soul's desire."[602]

Comments Rabbi Yishmael: "Originally, the Jewish people were forbidden to eat basar ta'avah, 'meat of desire' [meat not brought as a sacrificial offering, but eaten because the person simply desired to eat meat]. Only after they entered Israel were they permitted to eat 'meat of desire.'"[603]

Why was "meat of desire" forbidden to the Jews while in the desert, yet permitted when they entered the Holy Land?

When the Jewish people were in the desert they were totally immersed in spiritual matters, in Torah study and the like; they were completely divorced from material affairs. Their material needs were provided them effortlessly, mannah from heaven, etc. Upon their entrance into Eretz Yisrael there began their physical service of transforming the material land into a spiritual entity, a "settled land."[604]

This also gave rise to the two different approaches regarding eating meat. The primary food of the Jews in the desert was manna, a food that descended from heaven in so pristine a state that it was hardly visible to the naked eye. As such, the manna did not coarsen the individual who ate it -- even though one could taste whatever he desired therein -- since it is only after "the eye sees" that "the heart desires."[605]

While in the desert, removed to such a great extent from physicality, there was no place for "meat of desire"; meat was permitted, but only after it was sanctified as an offering.

Only when the Jews entered Israel and there began the service of purifying, refining and elevating the sparks of holiness contained within the corporeal, was such meat permitted. For in order to refine the physical it is necessary to first "clothe" oneself in the "garments" of the entity that is being refined.

It thus became necessary that "meat of desire" as well become permitted, for only thereby could the sparks of holiness contained within this meat be refined, elevated and redeemed. This was achieved when this meat as well was eaten for the "sake of heaven," and especially when consumed in a manner of "Knowing Him in all your ways."[606]

Thus the verse goes on to say, "Only, strengthen yourself not to eat the blood." That is to say, though this form of meat was permitted for the sake of its refinement and redemption, one should only consume that which is absolutely necessary, he must not be "consumed" with it, nor should he be "passionate" -- "hot-blooded" -- about it.

However, according to this it would seem that the permission for Jews to eat "meat of desire" upon entering Eretz Yisrael involved a descent -- descending to the level of "meat of desire." In truth, this also possessed a special quality: only thereby were the Jews able to achieve an even higher level than they had previously achieved in the desert.

Additionally, it was specifically because the Jewish people were elevated upon their entry into Eretz Yisrael to a higher level that they were empowered to descend within the realms of corporeality that required purification and refinement:

In the desert the Jews lacked the spiritual prowess that is necessary in order to be able to descend to the level of "meat of desire" and refine and elevate it.[607] Only after "G-d broadened their borders," i.e., He expanded their spiritual horizons, enabling them to make holy that which was previously earthly, were the Jews enabled to sanctify so corporeal an entity as "meat of desire."

Which is to say, the broadening of the Jews' soul powers enabled them to descend unto the lowest level -- the craving for "meat of desire" -- and this, too, to bind up with the divine soul. For the physical desire for meat, ultimately emanates from the soul's desire to elevate the sparks of holiness contained therein.[608]

The ability to meld the soul's spiritual longing with the body's physical craving and thereby elevate these desires, came about upon entering the "broadened land," for their entry "broadened" their soul powers as well.

Herein lies the deeper significance of the above-quoted verse, "and you will say, 'I shall eat meat,' for your soul shall desire to eat meat": The body's desire to "eat meat" directly results from the G-dly soul's desire -- "for your soul shall desire" -- to purify, refine and elevate the divine sparks that are contained within the meat.

In our daily service as well, once we depart from the spiritual state of "desert" -- prayer and Torah study -- and enter the world at large -- "the land" -- we are enabled to transform and elevate the very "meatiness" of the world into a vessel for holiness.

Based on Likkutei Sichos, Vol. IV, pp. 1108-1113.

"Open and Give"

In this week's portion we read:[609] "If there be a needy person among you ... you shall not harden your heart nor shut your hand against your needy brother. But rather 'open shall you open' your hand to him...." Later the verse states,[610] "Beware ... the seventh year is approaching ... and you may be heartless toward your needy brother and you will not give to him ... 'Give shall you give' to him."

Rashi[611] explains "open shall you open" to mean that you shall open your hand "even many times," while "give shall you give" means you shall give him "even one hundred times." Why the change; why does the former expression specifically allude to "many times" and the latter expression to "one hundred times"?

As quoted above, the exhortation "open shall you open" comes after the verse warns against "hardening your heart and shutting your hand against your needy brother." That is to say, we are concerned here with the openheartedness and emotional state of the donor. The verse "give shall you give" on the other hand, is primarily addressing the need to actually act charitably and literally give to the impoverished individual.

The reason why "open shall you open" is explained by Rashi to mean "even many times," while "give shall you give" is explained by him to mean "even one hundred times," will be understood accordingly:

In the former verse, the main emphasis is not on the quantity of the actual gift to the recipient but on the spirit of charitableness and openheartedness of the donor -- the quality of the donor's gift. It therefore is inappropriate to explain "open shall you open" to mean "even one hundred times," for that is pertinent only when we speak of the actual giving to the recipient -- there the verse emphasizes that this deed is to be done "even one hundred times."

This is not so, however, when the verse speaks of the quality of one's gift. In such an instance the term "even many times" is applicable:

Although the donor is commanded to feel magnanimous and give with an open heart and hand, it does not suffice that he feel this benevolence and charitability only the first time. Rather, every charitable act of his is to be accompanied by the feeling of "open shall you open your hand" -- even if he performs these acts "many times."

There are Halachic ramification to this Rashi as well. We may conjecture whether giving tzedakah in the above mentioned openhearted manner is part of the actual commandment of tzedakah, while if he gives with a grudging heart, then even though he has fulfilled the mitzvah it is considered only as if he performed but a part of the mitzvah -- he has not performed the mitzvah in its entirety.

Or, we may alternately posit, that the primary aspect of the commandment of tzedakah is the actual gift, while the manner in which one gives, "with a cheerful countenance," open-heartedly, etc., are but "refinements" of the actual deed and mitzvah.[612]

The verse "open shall you open" comes as a continuation of the command to give tzedakah -- "you shall not harden your heart nor shut your hand against your needy brother." For as Rashi explains:[613] "There are individuals for whom it is a painful decision whether or not to give ... there are those who open their hands only to close them...." The verse therefore commands that one give in an "open shall you open" manner, i.e., in a desirous and benevolent manner and with a cheerful mien.

The verse that follows, "give shall you give" comes to exhort and forewarn the possibility that "you may be heartless toward your needy brother and you will not give to him," i.e., it speaks to the actual giving.

Thus, according to Rashi's explanation, the commencement and beginning of the mitzvah of tzedakah, that of "open shall you open" refers not only to the actual gift itself, but also that one give with a glad and open heart. It is with regard to this that Rashi explains "even many times" -- that even when one gives tzedakah in this laudatory manner, one should do so again and again, for this is the primary mitzvah of tzedakah.

Rashi then merely goes on to add, that even if one lacks this desire, to the extent that he may possibly think of not giving -- "you may be heartless toward your needy brother and you will not give to him" -- nevertheless, the Torah commands "give shall you give," i.e., that he should at least give even if he lacks proper feeling.

In light of the above, we may also understand why the Torah finds it necessary to go on and specify the reward for giving -- "For because of this thing, the L-rd your G-d will bless you in all your works and in all your undertakings":[614] For now the Torah is speaking of a person who is so undesirous of giving tzedakah that he needs to be promised that his deed will be richly rewarded.

Based on Likkutei Sichos, Vol. XXXIV, pp. 82-86

   

Notes:

602. (Back to text) Devarim 12:20.

603. (Back to text) Chulin 16b.

604. (Back to text) See Likkutei Sichos, Vol. IV, p. 1042ff.

605. (Back to text) Rashi, Bamidbar 15:39.

606. (Back to text) See Likkutei Sichos, Vol. III, p. 907.

607. (Back to text) See also Likkutei Torah, Bamidbar, p. 31d.

608. (Back to text) See Basi LeGani, 5714.

609. (Back to text) Devarim 15:7-8.

610. (Back to text) Verses 9-10.

611. (Back to text) Ibid.

612. (Back to text) See also Asvan d'Oraisa, Klal XXIII; Likkutei Sichos, Vol. XXIV, p. 100.

613. (Back to text) Based on the Sifri.

614. (Back to text) Devarim 15:10.