The Nut Garden

לקוטים מזוהר (Gleanings of Zohar)

Tag: בְהֵמָה

Just as Big Fish Swallow Up Small Fish

Talmud Teacher

Tanna’im and Amora’im, you come from the aspect of the qualities of the blessed Holy One. You have labored much to purify my daughter the Halakhah [Malkhut] from the husks of the mixed multitude, which are the evil questions that cannot be interpreted or explained away. Of them it says: The crooked cannot תְקֹן (teqon), turn, straight nor can the lack be counted (Ecclesiastes 1:15). But תִּיקוּ (tiqu), ‘It is undecided,’ applies to them [a phrase employed in the Gemara and interpreted as an acronym: תִּשְׁבִּי יְתָרֵץ קֻשְׁיוֹת וְאִבַּעְיוֹת (Tishbi yetarets qushyot ve-iba’eyot), the Tishbite (i.e., Elijah) will resolve difficult questions and problems]. Anything undecided concerning a prohibition is handled as a stricture. It is a תִּיקּוּן (tiqqun), correction, without final ן (nun), [indicating] it can not be corrected, since it lacks final ן (nun), which is the World that is Coming [namely, Binah and Her ן״ (fifty) gates]. For תִּיקוּ (tiqu), undecided, in the World that is Coming is שְׁתִיקָה (shetiqah), silence, as in ‘שְׁתוֹק (shetoq), Silence! For so it arose in thought.’

There are questions that are the garments of the Halakhah of which it says filigree of gold—as is written: All the princess’s treasure is pearls, filigree of gold her raiment. [In embroidered stuff she is led to the king, maidens in train, her companions] (Psalms 45:14). You [Amorai’m], cut into several legal sentences and later fix and explain them away using various arguments.

If one chapter of the Mishnah is missing, and it has been maintained that something is missing from the Mishnah, you מְתַקְּנִין (me-taqqnin), repair it. [For example, where it is stated in the Gemara: ‘A clause has been omitted, for this is the way we have learned it’] such is a lack that can be counted. If a simpleton comes and spreads an evil report of the craftsman that cuts the garments, saying: The Torah is lacking, yet, it is written: The תּוֹרַת (torat), teaching, of YHWH is perfect (Psalms 19:8). Perfect—in all the members of the body, the 248 positive decrees, as is written: You are all beautiful, my love, and there is no flaw in you (Song of Songs 4:7); perfect—in Her garments. How can anything be lacking in the Mishnah?

Say to him: Look carefully and find the [missing] piece. You may find it mixed with other verses and Mishnahyot [meaning, it is the custom of Torah to be lacking in one place and abundant in another], for it is the way of the craftsman to cut garments into several pieces [and that which is missing in one place is filled out in another]. The disciples, inexperienced in connecting the Halakhah to those pieces confuse the sentences and questions, and cannot explain the dilemmas until the craftsman comes and explains all the doubts they have. At that time, Halakhah, the princess [Malkhut], rises before the King, perfect in everything, in body, garments and jewelry. And in it is fulfilled: And I will see it, to remember the everlasting covenant (Genesis 9:16). Sometimes the craftsman has an experienced disciple whom he sends to correct them.

They all rose and said: Faithful Shepherd, surely you are the craftsman, for it says of you, ‘Moses received the Torah at Sinai’ (M Avot 1:1). From that time onward, everyone is your disciple, from Joshua to the end of all generations. This is what we learned, that he ‘handed it on to Joshua; Joshua to the elders; the elders to the prophets; [and the prophets handed it on to the men of the Great Assembly]’ to the end of all (ibid.). And who is your skilled disciple? We see that it has been said to let everything wait until Elijah comes” (Zohar 3:27b, Ra’aya Meheimna Tsav).

“We learned that fish and locusts do not require [ritual] slaughter [in order to be eaten, rather, it is their gathering which makes them permissible, see BT Ḥullin 27b]. Such are the Masters of Mishnah. They are consumed without slaughter [by the Angel of Death]. It says of them, And was gathered to his kinfolk (Genesis 49:33). Like fish of the sea live in the sea, so do the disciples of sages and Masters of Mishnah live in the sea—if they are separated from Torah they immediately die. תַּנִּינָא דְּמַתְנִיתִין (Tannina de-matnitin), Rehearser of Mishnah, wherein proliferate תַנִינֵי יַמָּא (taninei yamma), sea monsters. If those [beasts] who live on dry land [i.e., those without Torah and mitsvot] fall into the water but cannot swim they die. However, [only] the Masters of Kabbalah who are above all are אָדָם (adam), human [and know how to tread deep water, i.e., the sea of Torah and Her hidden depths, cf. BT Bava Metsi’a 114b; Keritot 6b]. Of them it says Hold sway over the fish of the sea and the fowl of the heavens (Genesis 1:26), who are מָארֵי מַתְנִיתִין תַּנִּינָיָּא (marei Matnitin tanninayya), Masters of Mishnah—sea monsters [who prey on small fish]. הַתַּנִּינִם הַגָּדוֹל (Ha-tanninim ha-gadol), the great sea monster (Genesis 1:21), is the נָחָשׁ בָּרִחַ (naḥash bariaḥ), fleeing serpent (Isaiah 27:1), corresponding to: וְהַבְּרִיחַ (ve-ha-beriaḥ), and the crossbar, in the middle board [shall מַבְרִחַ (maberiaḥ), shoot through, from end to end] (Exodus 26:28).

When תַּנִּינִם (tanninim), sea monsters [punning on תַּנָּאִים (tanna’im), Rehearsers]—the Masters of Mishnah—have a disagreement among them, asking each other difficult questions, [one then] swallows his colleague [as large fish swallow small fish]. This refers to a disciple unqualified to teach who teaches, which is punishable by death [cf. BT Sotah 22a: ‘Rav said, What is the meaning of the verse Many are those she has struck dead, numerous are her slain (Proverbs 7:26)? Many are those she has struck dead—this refers to a disciple unqualified to teach [to decide questions of law] who teaches. Numerous are her slain—this refers to a disciple qualified to teach who does not’; Zohar 1:5a; 3:84b–85b]. But if they are matched [both being big fish] and have an argument or difficulty, it says of them in the end, וָהֵב בְּסוּפָה (waheb be-sufah), against Waheb in a whirlwind (Numbers 21:14), which has been interpreted: אַהֲבָה בְּסוֹפָהּ (ahava be-sofah), love at its end (BT Qiddushin 30b) [cf. Tiqqunei ha-Zohar 6a].

In the meantime a נוּנָא רַבָּא (nuna rabba), great fish, came [namely, Rav Hamnuna Saba], saying, ‘[Moses] Faithful Shepherd, אֵיתָן (etan), Staunch, is your settlement, and set in the rock your nest (Numbers 24:21). [The תַּנָּאִים (tanna’im), Rehearsers, say] תַּנְיָ (tanya), ‘It was taught‘ [and this] assists you because the fish have their nest in the Rock [Malkhut]. אֵיתָן (Eitan), staunch, is [the letters of] תַּנְיָ (tanya), ‘It was taught,’ rearranged; אֵתָנִים (etanim), Mighty (Job 12:19), is [the letters of] תַּנָּאִים (tanna’im), Rehearsers, rearranged. Beware of them, because you are heavy-mouthed and heavy-tongued (Exodus 4:10). And whoever wishes to attack the fish of the sea in the Rock—Masters of Mishnah, the תַּנָּאִים (Tanna’im)—needs to be fierce and of a sharp and polished tongue to bore to the great abyss which lies there.

For the vision is yet for an appointed time, but at the end he shall speak, and not lie: [though he tarries, wait for him; because he will surely come, he will not delay] (Habakkuk 2:3). It has been explained ‘This verse pierces and descends to the very abyss’ (BT Sanhedrin 97b). Who is it that shall descend to the great abyss to find that time [of the End] but You, of whom it says, Your justice like the unending mountains, Your judgment, the great abyss (Psalms 36:7). Many Masters of Mishnah wanted to penetrate the depth of Halakhah to find there the time of the coming of redemption, but went down and did not come up [הֲלָכָה (halakhah), ‘ways of conduct,’ alludes to הַכַּלָה (ha-kalah), the Bride, i.e., Malkhut, Shekhinah]. Though their tongue was Like a hammer that shatters the rock in pieces (Jeremiah 23:29), their hammer was too weak and could not penetrate that Rock [to discover the End]. Whoever penetrates that Rock without permission, a serpent will come to bite him; others bore into Her until they reach the great abyss but do not come up from there [cf. Ecclesiastes 10:8: He who digs a pit will fall in it, and he who breaches a wall, a snake will bite him].’ …

And you [Moses, Faithful Shepherd] aid yourself by תַּנְיָא (tanya), ‘it was taught,’ more than all of them, since you are the Leviathan of the sea of Torah. For the master of all fishes is called לִוְיָתָן (Livyatan), Leviathan, named after Torah, of which it says, For they are a לִוְיַת (livyat), garland of grace, on your head (Proverbs 1:9). Because of you Man and beast YHWH rescues (Psalms 36:7). Man—of him it has been said [The Torah (is maintained by)] a man who dies in a tent (Numbers 19:14), and the Masters of Mishnah have taught that Torah does not remain except for one who kills himself for Her, and death is only poverty [cf. M Avot 6:4; BT Tamid 32a: ‘What shall a man do to live? Let him kill himself. What should a man do to kill himself? Let him keep himself alive’]. Beast—the ignorant, who are submissive like horses and mules to the Masters of Mishnah” (Zohar 3:278a–80b, Ra’aya Meheimna Ki Tetse).

Those Who Fear Sin are Treated like Dogs

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In the footsteps of Messiah impudence will swell; prices will surge; the vine will give its fruit but wine will be costly [or: scarce]; the kingdom will turn to sectarianism; and there will be no rebuke. The meeting place [of the Sages] will become a whorehouse; the Galilee will be destroyed; the highland will be desolate; the border people will wander from city to city and none will show them mercy; the wisdom of scribes will stink; sin‑fearing people will be detested; truth will be missing; young men will humiliate the elderly; the elderly will stand while the young sit; the son reviles the father, the daughter rises against her mother, the daughter-in-law against her mother-in-law—a man’s enemies are the people of his household (Micah 7:6); The face of the generation is like the face of a dog; sons have no shame in front of their fathers; and on what can one depend? Our Father in Heaven” (M Sotah 9:15; BT Sotah 49b, cf. Plato, The Republic 562b).

Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of YHWH (Malachi 4:5).

“Elijah, rise and begin speaking with me about the decrees, since you are my help in everything. About you it was first said, Phinehas son of El’azar son of Aaron the priest (Numbers 25:11). Son of Aaron assuredly is his brother, as [At all times a companion is loving], and a brother was born for [the hour of] trouble (Proverbs 17:17).

He opened saying, It is a decree to discuss the laws of a suspected wife, as is written: Then a spirit of jealousy may come over him and he will be jealous (Numbers 5:14). Surely, a spirit of uncleanness exists on both sides, one false and one true. Therefore, in the spirit of falseness, he will be jealous about his wife, she not being defiled (ibid.), and the second: Then a spirit of jealousy may come over him… with her being defiled (ibid.).

Could there possibly be any truth in a spirit of uncleanness? It is because in a man, who stems from the Tree of Knowledge of Good and Evil, there exists the evil impulse, the serpent. When a man has a beautiful wife in all her good deeds, it is said, A virtuous woman is a crown for her husband (Proverbs 12:4). The evil impulse is jealous, as we have found it was jealous of Adam because of his wife, so it seduced her and caused her to die. Sometimes it dominates her through sins and defiles her, and she becomes a carcass.

The evil impulse on its right side, is the rank of Ishmael and is called serpent. From the left side, which is the rank of Esau, who is Samael, it is called dog. Appointed over Hell it barks הַב הַב (hav hav), as is written: The leech has two daughters, הַב הַב (hav hav), ‘give’ and ‘give’ (ibid. 30:15) [cf. BT Avodah Zarah 17a, ad loc.]. It wants to burn the soul made unclean with its fire in Hell. That is what is meant by: Then a spirit of jealousy may come over him and he will be jealous—truthfully; with her being defiled [on the dog Cerberus, see ZḤ 75b (MhN, Rut); Qeta Lo Yaru’a 83; TZ 12a; Idel, Absorbing Perfections p. 307].

And for her, it was said, should a priest’s daughter… (Leviticus 21:9)—Michael. When she degrades herself whoring, she has degraded her father, in fire shall she be burned (ibid.). There the filth is destroyed and she purifies herself of it, just as silver that purifies in fire and lead, which is the refuse, is burnt, becomes ash and is lost.

It is the same with the children of Israel. When they desecrate Torah, the blessed Holy One sends them into exile among the children of Esau and the children of Ishmael under their servitude, whose rank is of dog and serpent, and they are punished there. Through them, they become cleared and purified and refined like the refinement of silver and the trying of gold. This is what is said: And I will refine them as silver is refined, and will test them as gold is tested (Zechariah 13:9), until it will hold true of them: Though your sins be as scarlet, they shall be as white as snow (Isaiah 1:18).

It is written of the Tree of Knowledge of Good and Evil: And YHWH showed him a tree, and he flung it into the water, and the water turned sweet (Exodus 15:25). Since the children of Israel were with the motley throng [or: mixed multitude], they were all of the Tree of Knowledge of Good and Evil. Therefore, it is half sweet from the right and half bitter from the left. When the motley throng caused the children of Israel to transgress, it was as if all were on the side of evil. Consequently, the waters returned to their bitter state like the tree in the water. This is what is meant by and they came to Marah, and could not drink water from Marah, for it was bitter (Exodus 15:23). The bitter tree was similar to the test of a סוֹטָה (sotah), suspected wife [cf. BT Avodah Zarah 44a]. If she indeed strayed from her husband, the waters which she was made to drink turned bitter, and because of them her belly will swell, and her thigh sag (Numbers 5:27). If she did not stray, it is written: she will be cleared, and sown with seed (ibid., 28), and give birth to a son. Here too, the waters were made sweet.

In the same manner, Israel will be tested in the final redemption. Many shall purify themselves, and make themselves white (Daniel 12:10)—those who are from the good side and who pass the test. But the wicked shall do wickedly (ibid.)—because they are from the Other Side and by them shall be fulfilled: Neither shall they enter into the Land of Israel (Ezekiel 13:9), and he kills them.

But the wise shall understand (Daniel 12:10), since they are from the aspect of בִּינָה (binah), Understanding, which is the Tree of Life. For them, it was said, they who are wise shall shine like the זֹהַר (zohar), brightness, in the firmament (ibid., 3), with your composition [Rabbi Shim’on son of Yoḥai] which is The Book of Zohar, from the light of supernal Mother, Repentance [Binah]. They do not require a test, and because the children of Israel in the future will taste from the Tree of Life, סֵפֶר הַזֹּהַר (sefer ha-zohar), The Book of Radiance, they will leave the exile with Compassion [Tif’eret]. It will hold true about them: YHWH alone did lead him, no alien god by His side (Deuteronomy 32:12).

The Tree of Knowledge of Good and Evil, prohibition or permission, purity or impurity, will no longer apply to the children of Israel, since our sustenance will be solely from the aspect of the Tree of Life, where there are no contradictions stemming from the Other Side [cf. Sefer ha-Temunah 3, 61b], nor any strife nor difference stemming from the unclean spirit, as is written: And also I will cause… the unclean spirit to pass out of the land (Zechariah 13:2).

Disciples of the Sages will not need to be sustained by the ignorant, just from the good side by eating of the clean, kosher and permissible. They will not need to get it from the motley throng, who eat the unclean, unfit and prohibited, and who are themselves defiled by defiling themselves with a menstruate, a slavegirl, a gentile woman, or a whore. They are the children of Lilit, who is a menstruate, a slavegirl, a gentile woman, and a whore, and they return to their roots. About them, it is written: For out of the serpent’s root shall come forth an adder (Isaiah 14:29).

During the period that the Tree of Knowledge of Good and Evil dominates, which pertains to the purity and impurity of worldly things, these sages are like the Sabbath which has nothing except what was prepared for it during the weekdays.

During the time that the Tree of Life dominates, the Tree of Knowledge of Good and Evil is subdued. Commoners will not have anything except for what disciples of the Sages hand out to them and they will become subdued like never before.

Thus, prohibition and permission, purity and impurity will not pass away from the commoners. From their aspect, there will be no apparent difference between the exile and the days of Messiah, except for the oppression of Israel by other kingdoms alone [cf. BT Berakhot 34b], because they will not taste from the Tree of Life and they will have to learn [Mishnah] about what is prohibited and permissible, what is unclean and clean. They will be shamed in front of scholars like darkness before light, since the motley throng are like beasts, who are ignorant, who are darkness and were not even called Israel, just slaves sold to Israel, as was already explained.

[Only] Israel are called human [see BT Bava Metsi’a 114b]. How do we know that they are composed of both beast and human? It is written: And you My flock, the flock of My pasture, are human (Ezekiel 34:31). And you My flock, the flock of My pasture—those who are ignorant of Torah but are good and stem from the good side. Are human—disciples of the Sages [cf. Rabbi Yehudah Ashlag, Panim Meirot u-MasbirotHaqdamah, 3: ‘Mineral, vegetable, animal, human, corresponding to the masses, the affluent, heroes, and sages.’ On Israel being composed of both beast and human, see BT Sotah 22a on Jeremiah 31:27].

It is also alluded to in, If My people would but heed Me, if Israel would go in My ways (Psalms 81:14). After mentioning My people, why say Israel? Because My people refers to commoners and Israel to scholars, disciples of the Sages. For them, it is mentioned: The sons of Israel going out with a high hand (Exodus 14:8).

As the blessed Holy One divided them at Mount Sinai, so He will differentiate them at the final redemption, because it says of Israel: And the sons of Israel went up armed from the land of Egypt (Exodus 13:18). חֲמֻשִׁים (amushim), armed—from the aspect of the Tree of Life which is חֲמִישִׁים (ḥamishim), fifty, years of Jubilee [Binah]. Of them, it says, Whosoever touches the mountain (Exodus 19:13); And the messenger of God that was going before the camp of Israel moved and went behind them (Exodus 14:19); I bore you on the wings of eagles (Exodus 19:4)—clouds of glory, and brought you to Me (ibid.). The sons of Israel going out with a high hand (Exodus 14:8)—so He will bring out disciples of the Sages with all that honor.

It is said of those who are ignorant of Torah yet are of the good side: And they stationed themselves under the mountain (Exodus 19:17)—so will they be at the final redemption, under scholars, like a servant that follows along the footsteps of his master’s horse. Just as it was called out to them under the mountain: ‘If you accept Torah, it is better, but if not, there will be your burial place’ (BT Shabbat 88a), so He will tell them at the final redemption, ‘If you will accept upon yourselves the scholars, disciples of the Sages during the redemption from the exile, like a horse rider with his servant, it is best, and if not, there in exile shall be your burial.’

The motley throng are as is written of them: And the people saw and they drew back and stood at a distance (Exodus 20:18). They will be far from the redemption and they will watch the disciples of the Sages and the holy nation in all this glory, but they will be far from them. If they wish to join with them, it is written: No hand shall touch him, but he shall surely be stoned or be shot (Exodus 19:13). During that period, it will be fulfilled for Israel: YHWH alone did lead him, no alien god by His side (Deuteronomy 32:12). It was already explained that no new converts will be accepted during the days of Messiah [see BT Yevamot 24b]. [The steps of His faithful He watches,] and the wicked in darkness turn dumb (1 Samuel 2:9)—the motley throng. Therefore, the prophet proclaimed about them: Neither shall they enter into the land of Israel (Ezekiel 13:9).

Elijah said: Faithful Shepherd [Moses], it is time to rise up. Intone a solemn oath. For your sake, I wish to rise, since the blessed Holy One gave me permission to reveal myself to you in your prison, in your place of burial, and do you good because you are desecrated through the sins of the people, and this is the meaning of: But he was pierced for our sins (Isaiah 53:5).

The Faithful Shepherd [Moses] said to him: I intone on you solemnly the name of YHWH that you will do your utmost not to delay since I am in great distress: And he turned this way and that and saw that there was no man about (Exodus 2:12)—to help me, to take me out of this distress, from this grave, since it says about me, And he made his grave with the wicked (Isaiah 53:9). They do not recognize me but regard me as one of the evil motley throng, like a dead dog that has caused a stench among them. The wisdom of the scribes will stink among them in each and every city [see BT Sotah 49b], and in all places where Israel are scattered throughout their kingdoms. The motley throng become the shepherds of Israel, who are the flock of the blessed Holy One, as is said of them: And you My flock, the flock of My pasture, are human, [and I am your God, says YHWH God] (Ezekiel 34:31). And they have no ability to do good with the disciples of the Sages.

Courageous and sin-fearing men go about from one city to another and find no grace, and the motley throng excommunicate them from among them. In many places, they are only given a meager sum so they are unable to rise from their fall, even temporarily. All the Sages, able men and those who fear sin in distress and gloom, are treated like dogs [see BT Sotah 49b, cf. Isaiah 3:5: the child shall behave insolently against the aged, and the base against the honorable]. The precious sons of Zion, comparable to fine gold, how are they esteemed as earthen pitchers, the work of the hands of the potter! (Lamentations 4:2), in the streets, unable to find accommodation among them. Meanwhile the motley throng are wealthy, live in peace, in happiness, without pain, without any sorrow, robbers, bribe takers, who are the judges, the elite of their people, for the earth is filled with outrage by them (Genesis 6:13) [cf. BT Pesaḥim 50a]. About them, it is written: Her adversaries have become the chief (Lamentations 1:5). [The Faithful Shepherd, Moses, said to Elijah:] With a solemn oath on you, the second time, upon the life, and name, of YHWH of Armies, the God of Israel, who is enthroned upon the cherubs, that all these words will not fail from your mouth; with all your might, tell them before the blessed Holy One to show their distress” (Zohar 3:124b–25b, Ra’aya Meheimna Naso).

YHWH Saves both Man and Beast

“Before Adam sinned, what was written? God said, ‘Look, I have given you every [seed-bearingplant…’ (Genesis 1:29), and to you it shall be for food (ibid.), but nothing more. After he sinned and the evil impulse had been absorbed into his body and that of his descendants, He executed judgment upon them.

Afterward, Noah came and perceived that the body was built upon the pervasive evil impulse. He offered a sacrifice just as Adam did. What is written? YHWH smelled the pleasing aroma… since the devisings of the human heart are evil from youth (Genesis 8:21). The blessed Holy One said, ‘From now on, since his body has been imbued with the evil impulse, let the body enjoy as much as a person sees fit—let him eat meat [cf. Deuteronomy 12:20: when your appetite craves eating meat, wherever your appetite’s craving may be, you shall eat meat].

Like the green plants, I have given all to you (ibid. 9:3). When he eats meat, his own flesh delights from that flesh, and they intermingle. His body swells as a result; and on account of the pleasure the body sins copiously. Thus, the blessed Holy One said, atonement for the body—with flesh. Meat that a person eats produces blood for the body. Blood remaining from that meat—drained—is designated for atonement for blood, manufactured from its own flesh. This is as is written: it is the blood that gains atonement through the soul (Leviticus 17:1)” (Zohar 1:89b, Sitrei Torah, cf. BT Sanhedrin 59b).

“[Suffering] came to Rabbi [Yehudah ha-Nasi] through a certain incident. What was it?—a calf was being lead to the slaughter, when it broke away, hid his head under Rabbi’s coat tails, and lowed [in terror]. ‘Go,’ he said, ‘for this were you created.’ Thereupon they said [in the heavenly court], ‘Since he has no pity, let us bring suffering upon him.’

And [suffering] departed likewise. How so?—One day Rabbi’s maid servant was sweeping the house; [seeing] some young weasels lying there, she went to sweep them away. ‘Let them be,’ he said to her; ‘It is written, His mercy is over all His works (Psalms 145:9).’ They said, ‘Since he is compassionate, let us be compassionate to him.’ Whereupon suffering departed from him (BT Bava Metsi’a 85a).

“Why did God deem it necessary for man to slaughter animals for his food? Is it not written: YHWH is good to all and His mercy is over all His works (Psalms 145:9). And if He is merciful, how could He command that animals be slaughtered for food? Where is His mercy? The essence of the verse is contained in the first clause: YHWH is good to all—absolutely good! Therefore His Mercy is over all His works.

This is the interpretation: in the Work of Creation it is predetermined if a particular animal is destined to be slaughtered, and the animal says ‘good.’ What is the reason for this? The animal does not have a נְשָׁמָה (neshamah), soul [but only a נֶפֶשׁ (nefesh), life-breath, see Genesis 1:24, cf. Leviticus 17:11], with which to grasp the deeds and might of God, and so God says to them: ‘Do you wish to be slaughtered and eaten by man and by doing so ascend from the level of an ignorant animal to the level of a human who knows and recognizes YHWH, may He be blessed?’ The animals answered, ‘good, and mercy will be upon us.’ For when man eats from parts of an animal that animal in turn becomes part of man’s body, so the animal turns into man and it’s slaughter is an act of mercy, for it has left the reality of the animal and entered the reality of the human.

Thus the death of the human is life for the animal, for it ascends to the heights of angels and this is the essence of the verse YHWH saves man and beast (Psalms 36:8). If this is so, understand the essence of ritual animal slaughter: it is done as an act of His abundant mercy and compassion upon all His creatures, thus you should contemplate what the sages have taught in Pesaḥim: ‘An ignoramus is forbidden to eat meat [for it is said, This is the תּוֹרַת (torat), teaching, about beast and bird (Leviticus 11:46); whoever engages in Torah may eat the flesh of beast and bird, but he who does not engage in Torah may not eat the flesh of beast and bird]’ (BT Pesaḥim 49b) [cf. Sefer ha-Qannah 120r]—slaughtering animals is only a commandment for those who know what the Law says regarding domesticated animals, wild animals and foul.

All who are involved in Torah are permitted to eat meat, and all who are not are forbidden. Therefore a man unlettered is forbidden to eat meat, for he is like a domesticated animal without a נְשָׁמָה (neshamah), soul. He is not allowed to slaughter an animal for the benefit of another animal, unless it has already become unfit for ritual slaughter” (Rabbi Yosef Gikatilla, Sha’arei Orah).

“Flesh is garment of the human, as is written everywhere: flesh of a human (Exodus 30:32)—human, within; flesh, garment of the human, it’s body.

Specters below, melted in the smelting of this spirit, were figured into figures clothed in another garment, such as figures of pure animals: ox, sheep, goat, deer, gazelle, roebuck, wild goat, ibex, antelope, and mountain sheep (Deuteronomy 14:4–5), who desire to be interwoven in the garment of the human, flesh of the human” (Zohar 1:20b).