Daf Ditty Chagigah 8: Simchah without meat?

In the future, the spirit of enlightenment will spread and reach even the animals.

Gift offerings of vegetation will be brought to the Holy Temple, and they will be acceptable as
were the animal sacrifices of old

Rav Kook Olat Rayah, 2: 292

1
§ The mishna stated that Israelites fulfill their obligation to eat peace-offerings of rejoicing with
their vow offerings and gift offerings. The Sages taught that the verse:

D‫ ַאָתּה וִּב ְנ‬:D‫ ְבַּחֶגּ‬,‫ יד ְוָשַׂמְחָתּ‬14 And thou shalt rejoice in thy feast, thou, and thy son, and thy
‫ ְוַהֵלּ ִוי ְוַהֵגּר‬,D‫ ַוֲאָמֶת‬D‫ ְוַﬠְבְדּ‬,D‫ וִּבֶתּ‬daughter, and thy man-servant, and thy maid-servant, and the
.D‫ ֲאֶשׁר ִבְּשָׁﬠֶרי‬,‫ְוַהָיּתוֹם ְוָהַאְלָמָנה‬ Levite, and the stranger, and the fatherless, and the widow, that
are within thy gates.
Deut 16:14

“And you shall rejoice in your feast” comes to include all types of rejoicing as constituting a
fulfillment of the mitzva of rejoicing. From here the Sages stated: Israelites fulfill their
obligation to eat peace-offerings of rejoicing with their vow offerings and gift offerings and
likewise with animal tithes.

Tosafos
‫ת וס פ ות ד " ה ו ש מ ח ת ב חגך לר ב ות מיני ש מ ח ות ל ש מ ח ה‬
‫גבי חג הסוכות כתיב ודרשינן ליה מדהדר כתביה הכא כיון דכתבי' גבי עצרת ופסח ילפינן‬
‫מיניה בהיקש‬
(a)
This is written regarding Chag ha'Sukos. We expound it because it was repeated here, since
it is written regarding Shavuos, and we learn Pesach [and Sukos] from it through a Hekesh.
‫וכן מצא רבי אלחנן בסיפרי דמעצרת הוא דרשינן לה דכתיב וזכרת כי עבד היית בארץ מצרים‬
‫לימד כל שנוהג בעצרת נוהג בפסח וחג‬
(b)
R. Elchanan found in the Sifri that we expound from Shavuos, for it says "v'Zacharta Ki
Eved Hayisa b'Eretz Mitzrayim" to teach that whatever applies on Shavuos applies on
Pesach and Sukos;
‫או אינו כל שנוהג בפסח וחג נוהג בעצרת‬
1.
Perhaps we expound that whatever applies on Pesach and Sukos, applies on Shavuos!
.'‫תלמוד לומר האלה )הגהת הרש"ש( אלה נוהגין בעצרת כו‬
2.
It says "ha'Eleh" - these apply on Shavuos...

2
And the priests fulfill their obligation of rejoicing with the meat of sin-offerings and guilt-
offerings, and with firstborn offerings, and with the breast and thigh of peace-offerings. One
might have thought that they can fulfill their obligation even by eating bird-offerings and meal-
offerings. Therefore, the verse states: “And you shall rejoice in your feast.”

This teaches that eating those animals from which the Festival peace-offering may come, i.e.,
sheep and cattle, is a fulfillment of the mitzva of rejoicing. This excludes these, i.e., bird-offerings
and meal-offerings, from which the Festival peace-offering may not come.

Rav Ashi said: There is no need to derive this halakha from “And you shall rejoice in your feast”
by explaining that the word feast is referring to the Festival peace-offering. Rather, this halakha is
derived simply from the phrase “And you shall rejoice.” This excludes those bird-offerings and
meal-offerings that do not have an element of rejoicing, as the joy of eating is provided only by
animal meat.

The Gemara asks: And what does Rav Ashi do with the phrase: “In your feast”? The Gemara
answers: That phrase comes to teach in accordance with the statement of Rav Daniel bar Ketina.
As Rav Daniel bar Ketina said that Rav said: From where is it derived that one may not marry
a woman on the intermediate days of the Festival? As it is stated: “And you shall rejoice in
your feast,” indicating that one should rejoice only in your feast and not with your wife.

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Tosafos

‫ת וס פ ות ד " ה ב חגך ולא בא ש תך‬

'‫ות"ק דמפיק לה מדרשה ושמחת בחגך מי שחגיגה וכו‬
(a)
The first Tana expounds this (to include all kinds of Kodshim) from "v'Samachta
b'Chagecha" - something from which Chagigah can come. (What is his source to forbid
marrying during the Mo'ed?)
‫י"ל דתרוייהו שמעינן מינה דליכתוב בחג‬
(b)
He expounds both of them from it, for it could have written b'Chag.

‫ומיהו מצינו למימר דפליג עליה ולא משמע ליה‬

(c)
We can say that he argues with him. He holds that it does not connote [like Rav expounds];
.‫והא דאין נושאים נשים במועד מוקי טעמא כאידך דהתם‬
1.
He learns the Isur to marry during the Mo'ed like [one of] the other opinion[s] there. (It
is because we do not mix Simchos, or due to exertion, or lest people delay marrying until
the festival.)

RAMBAM Hil Korbon Chagigah 2:10

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Summary

When the Halachot Don't Work: Wrestling with Multiple Truths1

The burnt offering of attendance is for G-d. It burns until it becomes smoke which is given to G-
d. The Festival peace offering is for rejoicing. It is eaten by the adult male who is obligated to
attend as well as his family and anyone else he brings into his group. Today's daf looks at some
of the practicalities surrounding these offerings.

When might it be necessary to combine more than one animal as a peace offering? Is this allowed
when sacrificing a burnt offering? The rabbis think about combining sacred and non-sacred
offerings, monies, etc. They consider the strict proofs that suggest direct answers, and they
consider proofs that speak to different circumstances (for example, do those who have lots of
property and few people to feed bring the same offerings as those who have no property and many
people to feed?).

At the end of amud (b), we are introduced to an argument between Reish Lakish and Rabbi
Yochanan. They are arguing about a similar point: whether we must consume all of the peace
offering on the first day, or whether some of that offering can be cooked on the first day but eaten
on the second day. This would be particularly important when families sacrificed, say, ten animals.

Today the rabbis are forced to blur the finite lines that separate one category from another. The
idea of combining sacred and non-sacred is threatening; it could lead to other decisions where the
halachot do fit the needs of the community and thus the halachot are modified.

This notion of G-d-given Torah poses tremendous difficulty for our rabbis, who wanted
desperately for their teachings to be carried out in the 'real' world. The rabbis want all of this to
1
https://dafyomibeginner.blogspot.com/2014/09/

5
'make sense'. Consistency, logic, reason - with these tools we should be able to devise principles
that allow us to correctly interpret the meaning behind G-d's words. And yet sometimes things
don't fit. Our daf offers insight into how our rabbi manage that situation.

There is permission in our modern world to change our beliefs, change our opinions, to believe in
a higher power or not, to use post-modernism to inform our critiques or to sit within a closed,
classical thought structure. Which is better, to have a million options that will never truly satisfy
us or to have only one option that offers at least the feeling of 'knowing'? I suppose it depends on
who we are, where we are in our lives, what supports we have in our environments, and where we
believe we will find a more meaningful truth.

Rav Avrohom Adler writes:2

The braisa had stated: Beis Hillel maintains that the shalmei chagigah may be brought with ma’aser
sheini (he may use ma’aser sheini money to purchase to purchase the shelamim). The Gemora
asks: If the shalmei chagigah is a mandatory offering, it may only come from unconsecrated
property; why should one be permitted to use ma’aser sheini money to purchase the shalmei
chagigah?

Ulla answers: Beis Hillel permits using ma’aser sheini money when the money will be used to
supplement the purchase of the shalmei chagigah, but he may not use ma’aser sheini money if the
money will be used towards the entire purchase of the shalmei chagigah. [This is a special
dispensation limited to the shalmei chagigah and is not applicable to the olas re’iyah, which one
must purchase in its entirety using unconsecrated money.]

The Amoraim disagree in the explanation of this halachah. Chizkiyah maintains that this halachah
applies only when he is purchasing several korbanos for the shalmei chagigah (he needs to feed
many people); as long as he purchases one of the animals using unconsecrated money, he may
purchase the other animals entirely with ma’aser sheini money. If he is purchasing one korban, he
may not use ma’aser sheini money at all; it must be purchased in its entirety with unconsecrated
money.

Rabbi Yochanan disagrees: This halachah applies when he is purchasing one korban; he is
permitted to use ma’aser sheini money when the money will be used to supplement the purchase
of the shalmei chagigah, however, he is never permitted to purchase an entire animal for a shalmei
chagigah, using only ma’aser sheini money. The Gemora presents braisos supporting each of the
two opinions. A braisa is cited which supports Rabbi Yochanan: It is written: Misas
(unconsecrated). This teaches us that one must bring his obligated offerings from unconsecrated
money. And from where is it known that if he wants to mix (consecrated and unconsecrated money
in order to buy a mandatory offering), he may do so? It is written: As Hashem, your God, will
bless you. A braisa is cited which supports Chizkiyah: Misas (unconsecrated). This teaches us that
one must bring his obligated offerings from unconsecrated money.

2
http://dafnotes.com/wp-content/uploads/2015/10/Chagigah_8.pdf

6
Beis Shammai say: Offerings which are brought on the first day of the festival (such as a shalmei
chagigah) must be brought from unconsecrated money. From here and on (such as a shalmei
simchah) may be brought from ma’aser sheini. Beis Hillel, however, say: The first consumption
(i.e., the first of the shalmei chagigah that he brings on the first day) must be brought from
unconsecrated money. From here and on (the second shalmei chagigah – even on the first day)
may be brought from ma’aser sheini. And regarding the remaining days of Pesach, one may fulfill
his obligation even with ma’aser be’heimah. [The shalmei simchah offerings may come from an
animal that was designated as ma’aser be’heimah – a person, every year, must tithe all newborn
offspring from his animals; every tenth animal is offered as a korban; he certainly may use ma’aser
sheini money.]

The Gemora asks: Why does Beis Hillel hold that one cannot use a ma’aser be’heimah on the first
day of the festival? Rav Ashi explains the reason for this: This is because we are concerned that
one might come to separate ma’aser be’heimah on the festival, and this is prohibited because of
the red dye that is applied on the tenth animal (as it passes through the opening). The Gemora
proves that the word ‘misas’ means unconsecrated property, for it is written: And King
Achashverosh levied a tax (mas) on the land.

The Mishna had stated: An Israelite fulfills his obligation of joy on the festival by bringing vowed
and donated offerings and ma’aser from an animal. A Kohen, however, fulfills his obligation by
eating from the chatas and asham offerings offered by an Israelite on the festival, from the firstborn
animal offerings and from the chest and the thigh that is taken from the shelamim of the pilgrims.

A Kohen cannot fulfill his obligation of joy on the festival with a bird chatas and with a minchah
offering. The Gemora cites a braisa which provides the Scriptural source for these halachos: It is
written [Devarim 16:14]: You shall rejoice on your festival. This comes to include all types of
rejoicing with respect to the mitzvah of rejoicing on the festivals. The Chachamim derived from
here that an Israelite may fulfill his obligation of joy on the festival by bringing vowed and donated
offerings and ma’aser from an animal.

A Kohen fulfills his obligation by eating from the chatas and asham offerings offered by an
Israelite on the festival, from the firstborn animal offerings and from the chest and the thigh that
is taken from the shelamim of the pilgrims. The verse, You shall rejoice on your festival teaches
us that one cannot fulfill his obligation with a bird offering or a minchah offering because the meat
is required to be from a korban which a shalmei chagigah can be brought from, and one cannot
bring a bird or minchah for a shalmei chagigah.

Rav Ashi explains the source for this halachah differently. The verse states: You shall rejoice. We
derive from there that one can fulfill his obligation with the meat of an animal which are satisfying
and result in enjoyment; the meat from a bird and the flour from the minchah do not generate joy
and therefore are excluded.

The Gemora asks: What does Rav Ashi do with the verse: on your festival? The Gemora answers:
It is necessary for the teaching of Rav Daniel bar Katina, for Rav Daniel bar Katina said: From
where is it known that one may not get married on Chol Hamoed? It is from the verse: You shall

7
rejoice on your festival. Your rejoicing should be on account of the festival, but not on account of
your new wife.

The Mishna states: A person who has many dependents to feed and not so much money, he should
bring many shelamim that can be eaten and less olos that cannot be eaten. A person who has a lot
of money and not so many dependents to feed, he should bring many olos that cannot be eaten and
less shelamim that can be eaten. A person who does not have a lot of money and not so many
dependents to feed, the Mishna stated previously: The olas re’iyah offering must be worth at least
one silver ma’ah and the shalmei chagigah must be worth at least two silver maos.

A person who has a lot of money and many dependents to feed, it is written [Devarim 16:17]:
Everyone according to what he can give, according to the blessing that Hashem, your G-d, gives
you.

The Mishna had stated: A person who has many dependents to feed and not so much money, he
should bring many shelamim that can be eaten and less olos that cannot be eaten. The Gemora
asks: If he doesn’t have much money, how can he afford to purchase many shelamim? Rav Chisda
answers: He may use some ma’asersheini money to supplement the purchase of a large bull.

Rav Sheishes asked Rav Chisda: There is seemingly another option, as well; he may purchase a
few animals and as long as he purchases one of the animals using unconsecrated money, he may
purchase the other animals entirely with ma’aser sheini money? The Gemora asks on Rav
Sheishes: How can you permit both options of supplementing, when Rabbi Yochanan and
Chizkiyah only allow one of the methods?

The Gemora concludes: Rav Sheishes argues with both of them and allows both methods. The
Gemora asks from a braisa which states that the first eating of the shalmei chagigah must come
completely from unconsecrated monies. It is evident that one of the methods of supplementing is
prohibited; this is contrary to the opinion of Rav Sheishes who allows both methods? The Gemora
answers: The braisa could mean that the first shalmei chagigah must contain the minimum required
amount of unconsecrated money (two silver maos), and this would not be inconsistent with the
viewpoint of Rav Sheishes.

Ulla said in the name of Rish Lakish: One who designated ten animals for his shalmei chagigah
and he brought five of them on the first day of the festival, he may bring the remaining five on the
second day of the festival. Rabbi Yochanan disagrees and states: Once he interrupted the bringing
of these korbanos, he cannot bring them on a different day (he would be transgressing the
prohibition of, “Do not add,” by adding a second day to the mitzvah).

Rabbi Abba explains that they are not arguing; they are discussing two different cases. Rish Lakish
is discussing a case where there was not enough time in the day to bring these korbanos or there
were not enough people to eat them; it would then be permitted to bring them on the next day since
the next day is regarded as a substitute for the first day. Rabbi Yochanan is referring to a case
where there was enough time in the day to bring these korbanos and there were enough people to
eat them and nevertheless, he delayed and wants to bring them on the next day; this is prohibited
since the second day is not regarded as a substitute day and would be subject to the prohibition of

8
“Do not add.” It was stated as well (proving Rabbi Yochanan’s point that one is prohibited from
bringing the remaining sacrifices only where he could have brought them on the first day but he
chose not to): Rav Shemen bar Abba said in the name of Rabbi Yochanan: They did not teach this
law (that one who offered some of his chagigah sacrifices on the first day is prohibited from
bringing the remaining sacrifices on the next day) only where he had not finished, but if he did
finish, he may go back and bring (the remainder on the next day).

The Gemora analyzes this statement: What does it mean that “he finished”? It cannot mean that he
finished bringing all of his sacrifices (on the first day), for then what can he possibly bring on the
next day? Rather, he means that the day had not finished (there was still more time in the first day
for him to offer his sacrifices; and that is when the prohibition of bringing the remainder on the
following day applies), but if the day had finished (before he had the chance of bringing all of his
sacrifices), he may go back and bring (the remainder on the next day).

BLOWING EXTRA

The Shaagas Aryeh (103) rules: It is permitted for one to blow shofar for no apparent reason on
Rosh Hashanah.

The Meishiv Davar (1:36) disagrees and states that there is a Rabbinic decree against blowing a
shofar on Yom Tov; the positive commandment of blowing the shofar overrides the Rabbinic
injunction. Once a person has fulfilled the mitzvah, there is no reason to blow anymore and it
would be prohibited for him to sound the shofar.

However, he proves from our Gemora, that as long as has not had a lapse in concentration
regarding the mitzvah and he still intends to perform the mitzvah, he may do so. Our Gemora
states: One who designated ten animals for his shalmei chagigah, he is permitted to offer them all
as korbanos and they override the prohibition against bringing vow offerings on Yom Tov.

The Yerushalmi states that it is allowed even if he originally designated one animal and afterwards
decided to bring another one; as long as his intention is for the shalmei chagigah, it is permitted.
Therefore, he concludes, that one may blow the shofar on Rosh Hashanah as many times as he
wants, provided that his intention is for the fulfillment of the mitzvah.

It is said over that the Maharil Diskin used to listen to thousands of shofar blasts on Rosh
Hashanah; for he wanted to be certain that he had fulfilled the mitzvah properly. He was extremely
particular that the shofar blast should be of one continuous tone.

FOOD FOR THOUGHT

Can one fulfill his obligation of matonos l’evyonim (charity to the poor) on Purim with ma’aser
money? Do we say that since it is a mandatory obligation, it may only come from unconsecrated
property? (Teshuvos Maharil 56, Shalah P. 260, Magen Avraham 694)

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One who has difficulty eating animal meat because of health reasons or due to kashrus
considerations; will he fulfill the mitzvas simchah on Yom Tov by eating chicken or fish? (see
above, Rambam Chagigah 2:10, Tosfos Beitzah 8b, Moadei Hashem P. 132)

THE "KORBAN SIMCHAH" OF YOM TOV

Rav Mordechai Kornfeld writes:3

On every Yom Tov, every adult Jewish male is obligated to bring three types of Korbanos to the
Beis ha'Mikdash: the Olas Re'iyah, the Shalmei Chagigah, and the Shalmei Simchah. The former
two are brought once during the Yom Tov, while the Shalmei Simchah are eaten every day of the
Yom Tov in order to fulfill the Mitzvah of Simchas Yom Tov, experiencing the joy of eating the
meat of Korbanos throughout the festival.

Does the obligation of offering Shalmei Simchah require that one sacrifice a Korban Simchah and
eat it, or does it require only that one eat from the meat of a Shalmei Simchah, even if he did not
sacrifice it? If the Mitzvah is only to eat from the Korban but not necessarily to sacrifice it, it is
reasonable to assume that one may fulfill his obligation by eating the meat of someone else's
Korban Simchah. If, on the other hand, the Mitzvah also requires that one sacrifice a Korban
specifically for the Shalmei Simchah, one must offer his own animal and cannot fulfill his
obligation of Simchah by eating the meat of someone else's. (ARUCH LA'NER to Sukah 48a,
DH b'Masnisin)

(a) The Gemara in Pesachim (71a) explains that the obligation of Shalmei Simchah applies even
to the last night of Sukos, the night of Shemini Atzeres (but not to the day of Shemini Atzeres,
according to Rashi; see, however, Rashi to Sukah 48a, DH l'Rabos). The DEVAR SHMUEL there
cites commentators who prove from here that the Mitzvah merely requires that one eat the Korban
but not that he sacrifice it. Since a Korban cannot be offered at night, and yet the Gemara says that
the obligation of Simchah applies at night, it must be that the obligation of Simchah requires only
that one eat the meat of the Korban.

TOSFOS in Pesachim (96b, end of DH Ta'un) indeed writes that a person fulfills his obligation of
Simchah by eating his friend's Korban.

(b) However, the Gemara here is bothered by the question of how a person can fulfill his obligation
of Shalmei Simchah with an animal which is not Chulin. The Halachah is that any obligatory
Korban, such as the Shalmei Simchah, must come from Chulin and not from an animal which is
already consecrated as a Korban (such as Ma'aser Behemah or an animal purchased with money
of Ma'aser Sheni). The Gemara cites a verse which teaches that the Shalmei Simchah is an
exception to this rule and may be brought from Chulin.

3
https://www.dafyomi.co.il/chagigah/insites/cg-dt-008.htm

10
If the Mitzvah is to eat the Shalmei Simchah, then there is no obligation per se to sacrifice an
animal as a Korban Shalmei Simchah, and, consequently, the animal should not need to come from
Chulin! If the Mitzvah requires only that meat be eaten to provide Simchah, then the meat
obviously may come from any Korban. Only when the Mitzvah requires that an animal
be sacrificed must the animal be brought from Chulin and sanctified for its designated purpose.

The Gemara here implies that the Mitzvah requires that one sacrifice a Korban for Shalmei
Simchah, and thus one may not satisfy his obligation of Shalmei Simchah by eating the meat of
another's Korban. (It is unlikely that the verse teaches that one is not required to sacrifice, but only
to eat, a Korban for Simchah. Rather, the verse teaches that even Nedarim and Nedavos may be
eaten as the Korban Simchah (as an exception to the normal rule), and not that the Mitzvah of
Simchah is merely to eat, but not to offer, a Korban. This is the implication of Rashi to Pesachim
70a, DH Yotzei. See, however, Rashi here on 7b, DH Af Min ha'Ma'aser.)

This is also evident from the ruling of Rebbi Elazar in Pesachim (70b) that one fulfills the Mitzvah
of Simchah only when he eats a Korban slaughtered on the festival. If the Mitzvah involves
only eating meat of a Korban, what difference does it make if the Korban was slaughtered on Yom
Tov or before Yom Tov? It must be that the Mitzvah involves offering the Shalmei Simchah as
well as eating it.

However, if the Mitzvah of Simchah requires that one offer the Shalmei Simchah, why does the
Gemara in Pesachim say that the Mitzvah of Simchah applies even at night? The Mitzvah requires
that one offer a Korban, but a Korban cannot be offered at night.

It must be that the Mitzvah of Shalmei Simchah is to eat an animal which one has sacrificed as a
Korban (and, according to Rebbi Elazar, the animal must have been sacrificed on the festival).
(Apparently, the Simchah must come from a festival-related Korban.) In this sense, offering a
Korban is obligatory. However, it is not obligatory to bring a Korban on every day of the festival,
and certainly not on the last night of the festival. In fact, it may not even be obligatory to bring a
Korban on the festival altogether. The Gemara in Pesachim (70a, 71a) cites opinions that one
fulfills the Mitzvah of Simchah even by eating a Korban slaughtered on Erev Pesach (in contrast
to the opinion of Rebbi Elazar cited above); as long as the animal is his Korban, it makes no
difference whether it was offered on the festival itself or before the festival. The Mitzvah requires
only that each person eat from his Korban every day (and night) of the festival.

Tosfos also seems to be in doubt whether one fulfills the Mitzvah of Simchah with another's
Korban. In Sukah (47a, DH Linah), Tosfos asks the same question he asks in Pesachim (how can
a person avoid bringing a Korban of some sort every day of the festival), but he does not suggest
the simple answer which he proposes in Pesachim, that one may eat from another's Korban
Simchah.

(See also the words of RAV SHACH zt'l in AVI EZRI, Hilchos Chagigah 2:3, who proposes that
there is also a special Mitzvah to offer a Korban Simchah one time during the festival, in addition
to the Mitzvah to eat meat from a Korban every day of the festival. The Aruch la'Ner (ibid.) makes
a similar proposal. See also SHIMUSHAH SHEL TORAH (p. 277-279), who recounts

11
the CHAZON ISH's response to this proposal, and Rav Shach's reply to the Chazon Ish. See
also DEVAR SHMUEL to Pesachim 109a.)

Holiday Sacrifices

Steinzaltz (OBM) writes:4

Two of the sacrifices that are ordinarily brought by the pilgrims who come to Jerusalem for the
holidays are olot re’iya and shalmei hagiga. A korban ola is sacrificed in its entirety on the
altar; shelamim, on the other hand, includes a portion that is eaten by the owners. These sacrifices
are those that we discussed as having no shi’ur (measurement) – there is no minimum or maximum
number of sacrifices that need be brought – although the Sages did establish a minimum
requirement.

The Mishna on our daf discusses four cases of people coming to bring sacrifices:

A poor person with a large family

A wealthy person with a small family
A poor person with a small family
A wealthy person with a large family.

A poor person with a large family is encouraged to bring more shelamim and minimize his olot. A
wealthy person with a small family is told to bring more olot and minimize his shelamim. A poor
person with a small family brings the minimum according to the ruling of the Sages from
both olot and shelamim. The passage that commands every person to bring according to his
abilities and according to the blessings that he has received from God (see Devarim 16:17) is
applied to the wealthy person with a large family, who brings a large number of both types of
korbanot.

It is the double expression in the above quoted pasuk–

Ish ke-matnat yado (every man shall give as he is able),
Ke-birkat HaShem Elokekha asher natan lakh (according to the blessing of HaShem your God
which He has given to you).

That is interpreted as referring to the two separate sacrifices.

Rashi understands that the first half of the pasuk refers to olot, while the end of the pasuk refers
to shelamim.
The Maharsha disagrees, arguing that Ish ke-matnat yado specifically refers to shelamim. It is,

4
https://steinsaltz.org/daf/hagiga8/

12
after all, the shelamim which is not only brought as a sacrifice, but is also shared with members of
the family, thus fulfilling the idea that the man who brought the korban is also involved in giving
to others.

The Mishnah taught that maaser money may be used to purchase one’s Chagiga, although this
offering cannot come from money designated for a ‫ חובה‬.5

The way this is done is through ‫—טפילה‬adding maaser funds to the money which must be
spent. This is derived from the word “ ‫ “ מסת‬which is written regarding the holiday of Shavuos
(Devarim 16:10). The manner is which this is done is disputed by Chizkiyah and R’ Yochanan.
Based upon the Yerushalmi, Tosafos explains that the dispute between Chizkiya and R’ Yochanan
hinges on the logical approach each has to explain the lesson being taught by the Torah when it
allows ‫ —טפילה‬secondary funds—to be used for the ‫שמחה שלמי‬.

Chizkiya holds that a person is allowed to fulfill his obligation to offer a ‫ חגיגה‬by dividing the
requisite value between two animals, if he wishes.

Therefore, when maaser funds are permitted to be added to the ‫חגיגה‬, it is most reasonable to
assume that the Torah is allowing a second animal to be used. R’ Yochanan holds that the funds
necessary to purchase a Chagiga must be used for a single animal. He therefore does not agree that
the secondary funds allowed for Chagiga may be used for a different animal. The additional funds
must be combined with the original funds to buy a single animal.

Turei Even is puzzled with Tosafos’s applying the discussion of the Yerushalmi to our context.
The issue in the Yerushalmi is how to appropriate the initial two ‫ מעה‬of silver, the value needed
for a ‫חגיגה‬. Chizkiyah holds that a person may buy one animal worth a ‫ מעה‬,and then he may
purchase a second animal, also with the value of a ‫מעה‬. It does not necessarily follow that
Chizkiyah would allow the first animal to be two ‫ מעה‬and then to buy a second animal from maaser
money.

R’ Yochanan holds that two ‫ מעה‬must be used to buy a single, larger animal. At that point, however,
it could be that he would allow a second animal to be bought from maaser. Rashash explains that
Tosafos understood that the two issues are related. Chizkiyah allows buying two animals to fulfill
his requirement. This indicates that the two animals together are one combined mitzvah. This is
also why we allow one animal to be bought from funds, and the other from maaser money.
The two animals are one mitzvah. R’ Yochanan holds that the two animals are not considered
combined to be one mitzvah.

5
https://www.dafdigest.org/masechtos/Chagiga%20008.pdf

13
One might think that [the mitzvah of Simchah is fulfilled] with bird and flour korbanos therefore
the pasuk states, “You should rejoice in your festival,” to indicate [that the mitzvah is fulfilled]
only with something that is used for the Chagigah… R’ Ashi said [that this concept] is derived
from the word “You shall rejoice” which excludes these [fowl and flour] which do not generate
joy.

There is a dispute between Rambam (1) and Tosafos (2) whether the Biblical command to rejoice
applies nowadays. Rambam maintains that the Biblical command to rejoice can be fulfilled by
partaking of any item that brings a person joy. However, when the Bais HaMikdash was extant the
mitzvah was primarily fulfilled ( ‫ )לכתחלה‬by partaking of the meat from korbanos but those who
were unable to partake of the korbanos, e.g. they were tamei or uncircumcised, would fulfill the
mitzvah in other ways.

Accordingly, nowadays that the Bais Hamikdash is not extant the Biblical mitzvah is still fulfilled
through other means that bring a person joy. Tosafos, on the other hand, maintains that nowadays
the mitzvah of rejoicing on the festival is only Rabbinic because fulfillment of the Biblical mitzvah
demands eating from the Shalmei Simcha which cannot be done without a Bais Hamikdash.

Rav Yekusiel Yehudah Halberstam (3), the Klausenberger Rebbe, inquired whether, according to
the Rambam’s position that the Biblical command of rejoicing can be fulfilled even in the absence
of the Bais HaMikdash, one should specifically partake of meat to fulfill the mitzvah.

The Klausenberger Rebbe suggests that the matter revolves around the two explanations in our
Gemara why one does not fulfill the biblical mitzvah of Simcha with bird or flour korbanos. The
Beraisa derives this halacha from an exposition which states that the mitzvah is fulfilled only when
one partakes of those foods that can be used for a Korban Chagiga, which limits the mitzvah to
animal meat rather than fowl or flour.

R’ Ashi excludes flour and fowl because their consumption does not lead people into a state of
joy. According to the Beraisa’s explanation, since we do not have a Bais Hamikdash to offer the
Shalmei Simcha, anything a person uses to fulfill the mitzvah of simcha will suffice, even fowl. In
contrast, according to R’ Ashi the mitzvah of Simcha would not be fulfilled, even nowadays, with
fowl since, by definition, it does not bring a person into a state of joy.

Accordingly, Rambam (4) who rules in accordance with R’ Ashi’s explanation will maintain that
even nowadays one must eat meat in order to fulfill the mitzvah of rejoicing on Yom Tov.

14
On our daf we see that Chazal learned from the verse, “And you shall rejoice on your festival,”
that one discharges his obligation of simchas Yom Tov by eating from the flesh of all sorts of
offerings. Rashi quotes Mar in Pesachim 109, where he states that there is no rejoicing without the
enjoyment of meat, and that one can eat the meat of any dedicated offering for this.

Someone once asked Rav Shlomo Zalman Auerbach, zt”l, “If one doesn’t eat meat on Yom Tov,
has he neglected the mitzvah of

The Gadol answered, “Nowadays, one who doesn’t eat meat on Yom Tov isn’t entirely neglecting
the mitzvah of simchas Yom Tov.

Today, we cannot eat from the meat of the shelamim with which the Jewish people used to
discharge their obligation when the Beis HaMikdash still stood. However, a person who abstains
has not done the mitzvah b’hidur, in a really befitting fashion.” Someone once asked a similar
question to Rav Moshe Halberstam, zt”l. “Is it an absolute duty to eat meat on Yom Tov?”

The Posek responded, “Many halachic authorities such as Rambam, the Bach, and the Magen
Avrohom, zt”l, hold that it is. But even those who disagree maintain that there is nevertheless a
fulfillment of a mitzvah to eat meat nowadays even in the absence of a obligation.” The Shaagas
Aryeh, zt”l, writes that one may fulfill this mitzvah by eating anything that one enjoys.

The Divrei Chaim of Tsanz, zt”l, rejected this out of hand. “His words are not necessarily true.
One must eat meat!” For this reason, the Darkei Teshuva, zt”l, held that one may not eat
exclusively dairy on Shavuos. “We find that the Maharshal, zt”l, wrote that it is obvious that one
must eat meat too, since it is impossible to feel truly satisfied and content without eating meat at
the meal. I observed my teachers on Shavuos during the day.

They would eat dairy at Kiddush and then wash their mouths out and wait a while before they
continued to eat the meat meal. This is the proper way to celebrate Shavuos!”

15
 What brings you joy?

R. Shuli Passow writes:6

It’s a question seen often in titles appearing in the self-help section of the bookstore, one that drives
Marie Kondo-esque purgers and animates the field of positive psychology. It’s even one of the
essay questions on Princeton’s admissions application. And, of course, there’s an app for that.

Today’s daf ponders this question with regard to fulfilling the mitzvah of rejoicing on holidays.
The rabbis are in the midst of a conversation about the shalmei simcha, the peace offerings of joy,
which are one of the three types of sacrifices offered on festivals. On yesterday’s daf, we learned
that the obligation to eat shalmei simcha can be fulfilled by eating the meat of animals that were
offered for vow offerings and gift offerings, but not by eating bird offerings and meal offerings.

Today the Gemara explores the source for this rule:

One might have thought that they can fulfill their obligation even by bird offerings and meal
offerings. Therefore, the verse states: “And you shall rejoice in your festival.” This teaches
that eating those animals from which the festival offering may come (i.e., sheep and cattle) is a
fulfillment of the mitzvah of rejoicing. This excludes these (i.e., bird-offerings and meal-
offerings) from which the festival peace offering may not come.

This teaching is based on the fact that the word for festival (chag) shares its root with the word for
the festival peace offering (chagigah). Applying a rabbinic version of the transitive property, we
see that since chag and chagigah are linguistically related, and since only sheep and cattle can be
brought as festival offerings, the way to rejoice in the festival is to eat the meat of sheep and cattle.

Rav Ashi comes along and poo-poos this mathematical exercise as overly complex. Instead, he
explains:

This halakhah is derived from the phrase “And you shall rejoice,” which excludes those bird
offerings and meal offerings that do not have an element of rejoicing.

It’s really very simple, goes this reasoning: Bird and meal offerings contain no joy, so how could
you possibly eat them to fulfill the obligation of rejoicing? It seems that Rav Ashi is suggesting
that only the meaty sacrifices of sheep and cattle can bring us joy.

Or is he? Aside from being an affront to vegetarians everywhere, this read of Rav Ashi may not
be entirely accurate — or at least not complete. Let’s recall that birds were offered only as part of
an olah, a type of sacrifice that was burnt entirely on the altar, and that meal offerings were (almost
always) eaten only by the priests. In other words, with rare exception these two types of sacrifices
were not eaten by the owner, nor shared amongst their family and community members.

6
Mytalmudiclearning.com

16
It is possible, then, that Rav Ashi is teaching not that joy comes specifically from meat, but rather
that it comes from what we share with others. If this sounds a little juvenile, consider
what Maimonides says about how to rejoice on the festivals:

Mishneh Torah, Laws of Rest of the Festivals, 6:17-18

The religious experience of joy, says Maimonides, can be attained when we open our hearts and
our doors and include others in our celebration. We can therefore posit that sheep and cattle are
the only offerings that qualify for the shalmei simcha because these are the animals used for
sacrifices that can be shared with others. The joy of our festivals, Rav Ashi seems to suggest, is
derived less from what we eat, and more from how we eat — specifically, how we care for others
and strengthen community through these meals.

The drama of the pilgrimage to Jerusalem and of gathering with thousands of others at the
Temple is no longer part of our holiday celebrations. But we can — and must, according to
Maimonides — recreate the joy of those moments by ensuring that everyone can be part of them.

Rabbi Johnny Solomon writes:7

The Mishna (Chagigah 1:5) in our daf (Chagigah 8b) states that someone with many dependents
and a more limited budget should, when coming to Jerusalem for the ‫( שלוש רגלים‬the three Pilgrim
festivals), bring more ‫( שלמי חגיגה‬festive peace offerings that were given in part to the Kohanim
but which were primarily eaten by the pilgrim with their family and any others who were in need
of food) than ‫( עולות ראייה‬pilgrimage olah offering that were fully consumed in the fire of the altar).

Contrasting this, someone with fewer or no dependents and a larger budget should bring more
‫ עולות ראייה‬than ‫שלמי חגיגה‬.

While someone with fewer or no dependents and a more limited budget should be aware of - and
should only feel an obligation to bring - the minimum requirement of both. What this teaches us
is that what people give, and what people bring, is highly dependent on their personal and
economic situation.

Yet while this law is crystal clear, and while the Torah (see Devarim 16:17) emphasizes the notion
of ‫ – ִאישׁ ְכַּמְתַּנת ָידוֹ‬meaning ‘each person giving according to their means’, and while similar
sentiments are expressed in numerous other areas of Jewish law and practice, there is no doubt that
7
www.rabbijohnnysolomon.com

17
when it comes to Purim which we will be celebrating in less than a month, and especially when it
comes to sending Mishloach Manot (notwithstanding the fact that the Rambam rules in his Hilchot
Megillah 2:17 that ‘it is preferable for a person to be more liberal with their Matanot L’Evyonim
than to be lavish in their preparation for the Purim Seuda or in giving Mishloach Manot, for there
is no greater and more splendid happiness than to gladden the hearts of the poor, the orphans, the
widows, and the converts’), there can be significant social pressure to spend and give beyond your
budget in order to keep up with what others, with a larger budget, spend and give.

What this means is that while the Torah and halacha are highly sensitive to each individual’s
personal and economic situation, there are many Jews who lack this same sensitivity and who can,
in the most extreme of situations, unknowingly ‘weaponize’ a tool intended to foster friendship
and love between people to generate discomfort and unease.

Especially given the financial struggles that many have experienced due to the pandemic, there
will be many whose fulfilment of ‫ ִאישׁ ְכַּמְתַּנת ָידוֹ‬this year may significantly differ from previous
years, and what we also often forget is that we are rarely privy to what is the true reality of other
people’s personal and financial situation.

Given all this, I hope this message serves as a timely reminder that there are many who are
currently experiencing financial struggles. That we should be more liberal in what we give for
Matanot L’Evyonim than for Mishloach Manot. And that when it comes to Mishloach Manot, we
should be gracious in what we receive, and considerate about what we give.

Simchat Yom Tov

1. There is a mitzvah of simcha on Yom Tov.[1]

8
https://www.halachipedia.com/index.php?title=Simchat_Yom_Tov&mobileaction=toggle_view_desktop

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Meat Specifically

1. It is preferable to eat meat at the Yom Tov meals. While some consider this to be
an obligation, others hold that there is no technical requirement to do so. [2]

Both Meals or One Meal

1. It is preferable to have meat both at the nighttime and daytime meal of Yom Tov.
Those who have a practice to eat one dairy meal, however, have what to rely on.[3]

In a Bread Meal

1. Whether the meat has to be eaten within the context of a bread meal is a
discussion.[4]
Women

1. Women are obligated in simchat Yom Tov. Some say that this includes eating meat
each day of Yom Tov and Chol Hamoed.[5]
2. A husband should get his wife a gift for simchat yom tov.[6] Most poskim hold that
it doesn't have to be clothing specifically; any gift that she would appreciate is
sufficient.[7]

Sources
1. Rambam (Aseh 54), Chinuch 488.
o Rav Hershel Schachter (Bikvei Hatzoan p. 81) writes that simcha on Pesach may be a
composite mitzvah for all of Pesach, whereas simcha on Sukkot is a separate mitzvah for each
day of Yom Tov and Chol HaMoed. He supports this contention from the fact that Hallel with
a bracha is only said on the first day and that the Korbanot Mussaf of Sukkot were different
every day. Similarly, Rabbi Mordechai Willig (Pesachim shiur 110 on simchas yom tov)
quoted Rav Yerucham Fishel Perlow on Rasag p. 254-5 says that there's only mitzvah to eat
meat once on pesach.
2. The Rambam (Yom Tov 6:18) rules that the Mitzvah of Simchat Yom Tov is fulfilled through consumption
of meat and wine. The Beit Yosef 529:2 asks why the Rambam codifies the consumption of meat on Yom
Tov when the Gemara (Pesachim 109a) states clearly that the mitzvah of Simcha is fulfilled through eating
meat only during the time of the Beit HaMikdash, while nowadays the mitzvah is fulfilled through wine alone.
Accordingly, the Shulchan Aruch O.C. 529:1 writes that one must have wine at each Yom Tov meal and
makes no mention of the consumption of meat. The Eliyah Rabba 529:6 and Bei’ur Halacha 529 s.v. Keitzad
explain that Shulchan Aruch intentionally omitted the obligation to eat meat because of his question in the
Beit Yosef.
o The Yam Shel Shlomo (Beitzah 2:5) answers the Beit Yosef’s question by reinterpreting the
Gemara to mean that nowadays, one must have wine in addition to meat, as opposed to the
times of the Beit HaMikdash when one could fulfill the Mitzvah through meat without wine.
Thus, Mor U’Ketziah 529, Kitzur Shulchan Aruch 103:7, Aruch HaShulchan 529:5, and
Chazon Ovadia (Yom Tov, p. 319) rule that it is an obligation to eat meat on Yom Tov.
o The Bach 529, however, explains that although there is no obligation to eat meat nowadays,
there still is a mitzvah to do so, and one would fulfill the Mitzvah of Simcha thereby. The
Magen Avraham 529:3, Shulchan Aruch HaRav 529:7, Mishna Brurah 529:11, and Kaf
HaChaim 529:28 agree.

19
 o See also the Sha’agat Aryeh (Siman 65), who argues that Simchat Yom Tov does not obligate
one to eat meat in particular; rather, it is fulfilled by what is subjectively considered enjoyable
by each person (see Pesachim 109a). Birkei Yosef 529:4 agrees. Darkei Teshuva 89:19 quotes
Rav Chaim of Sanz as disagreeing with the Sha’agat Aryeh.
3. The Darkei Teshuva (89:19) mentions a number of minhagim regarding eating dairy on Shavuot and a large
part of the discussion is whether it is necessary to have meat at both meals. Those who hold that it is sufficient
to have one meat meal include the Steipler (Orchot Rabbeinu v. 2 p. 98), Otzrot Yosef (Rav Dovid Yosef
13:7), Rav Hershel Schachter (Bikvei HaTzon p. 81), Sfat Emet (Sukkah 48a), Rabbi Mordechai Willig
(Pesachim Shiur 110, min 40-50; Kol Tzvi Yoma 5778), and The Radiance of Shabbos p. 163 fnt. 33 cites Rav
Chaim Pinchas Sheinberg.
4.
o What is the source for having bread on Yom Tov? Rosh Brachot 7:23 holds that it is because
of simchat yom tov. The same is found in Tosfot Harosh Brachot 49b s.v. shabatot and Tosfot
Rabbenu Peretz 27a s.v. iy. Levush 188:7 codifies the opinion of the Rosh. However, the
Rashba Brachot 49b says that it is because of oneg yom tov. Rabbi Akiva Eiger 1 assumes like
the Rashba. Biur Halacha 188:8 s.v. seudat cites the Rashba. Furthermore, Rashba Sukkah
27a cited by Bet Yosef 188 holds that there is no obligation of bread on Yom Tov besides the
first night of Pesach and Sukkot. The same is true of the Tosfot Sukkah 27a s.v. iy and this also
seems to be the opinion of the Rambam Sukkah 6:7. Bet Yosef 188 quotes the Rabbenu
Yerucham who posulates that this is indeed the approach of the Rambam. There is a third group
of rishonim who indicate that one needs to eat bread but aren't clear whether they hold like the
Rashba or Rosh. These include the Ran Sukkah 12b s.v. matniten, Ritva Sukkah 27a s.v. alma,
Mordechai Beitzah n. 669, Raah on Brachot 49b, and Meiri Sukkah 27a. Birkat Hashem v. 2
p. 356 argues that all rishonim including the Rosh agree with the Rashba that the obligation for
bread stems from oneg and not simcha.
o According to the Rashba, seemingly there is not an obligation to eat the meat in a bread meal
since the obligation for the meat and the bread stem from two different places. The obligation
of bread is motivated by Oneg Yom Tov. However, the meat is because of simcha (Pesachim
109a). Furthermore, the obligation to have a bread meal at all on Yom Tov is a debate. The
Rambam, the one who holds that it is necessary to have meat today, holds that there's no
obligation to have a bread meal on Yom Tov besides the first night of Pesach and Sukkot.
However, the description of the Rama of how to have dairy and meat in the meal of Shavuot
in order to fulfill simchat Yom Tov is within the context of a bread meal. The same is true of
the later poskim. Though it isn't necessarily the case that it isn't possible to fulfill it outside the
context of a meal.
o See also Aruch Hashulchan 495 regarding Purim who maintains that it is critical to have the
meat meal with bread otherwise it isn't a seuda. Perhaps that is a paradigm for simchat Yom
Tov as we see the poskim compare and learn the laws of simchat Yom Tov from Purim. Rav
Shraga Feivel Pavarsky in Bet Yitzchak v. 24 p. 388 learns from Rambam Yom Tov 6:18 that
it isn't necessary to have the meat of simchat yom tov in the meal. The Radiance of Shabbos p.
163 writes that meat should be eaten at the day meal, implying that it must be eaten in the
context of the bread meal. Rav Hershel Schachter (Piskei Corona #51) clearly indicates that it
isn't necessary to have the meal as part of the bread meal in order to fulfill simchat yom tov as
he writes that when there's very little space in the sukkah they can just make kiddush and eat
bread in the sukkah, say birkat hamazon, and then eat meat at home. However, note that he is
writing for an extenuating circumstance and perhaps can't be extended.
5. Peninei Halacha 1:10:3 writes that every women is obligated in simcha and it isn't just an obligation upon her
husband to gladden her. Chol Hamoed Kehilchato ch. 1 fnt. 5 quotes the Aderet (Bnei Binyamin), Rabbi Akiva
Eiger (responsa 1 addition), and Shagat Aryeh that women are obligated to eat meat for simchat yom tov. He
says that although women are obligated to get a new piece of clothing for simchat yom tov, that is only once
over the entire holiday, however, meat applies every day.
6. Gemara Pesachim 109a, Shulchan Aruch O.C. 529:2
7. Though the Gemara and Shulchan Aruch specify clothing, Peninei Halacha 1:10:4 quotes the Chut Shani 22:2
p. 161, Shevet Halevi 8:124, and Rav Shlomo Zalman (Shulchan Shlomo 529:5) who hold that a husband can
fulfill the mitzvah of gladdening his wife for simchat yom tov with another gift such as a cooking utensil or
flowers. Rav Elyashiv disagreed (Leket Dinei Yom Tov 1:4).

20
Rav Binyamin Zimmerman writes:9
One of the most important facets of a religious existence is the element
of simcha. Although, for lack of a better expression, we will translate this term as referring to
happiness and joy, its true meaning, as we shall see, is much deeper.

A number of relatively familiar sources reflect the necessity of simcha in one’s religious
existence. The verse recited in the weekday prayers declares:

A statement of Rabbi Nachman of Breslov has been immortalized in the popular song
Mitzva gedola lihyot be-simcha tamid, It is a great mitzva to be happy always…

While we must understand why simcha is so necessary and why it is a mitzva, an additional
question must be asked: how does the element of simcha relate to the interpersonal realm? Is joy
in spiritual endeavors a part of each individual’s unique responsibility, or does the Torah expect
each individual to seek out the joy of others as well?

9
https://etzion.org.il/en/philosophy/issues-jewish-thought/issues-mussar-and-faith/jewish-imperative-simcha

21
 Our investigation of this issue will reveal that the Torah explicitly places a responsibility
upon each Jew to bring joy to others, especially in situations in which happiness is necessary. This
is equally true for unfortunate individuals who find happiness hard to come by. However, the real
novelty of the Torah’s requirement of simcha is that the role of bringing joy to others is not only
for the practical purposes of creating an atmosphere of joy. Clearly, laughter is contagious and
one who tries to enthuse others is liable to get enthused himself, but the Jewish imperative to make
others happy is based on a clear distinction. There are two types of joy: frivolity (holeilut), which
one should shy away from, and holy simcha, which is an indispensable part of one’s religious
existence.

One's personal simcha is judged and determined by the level of one’s involvement in
bringing joy to others. Clearly there is a practical benefit to extending simcha, in that one who is
involved in bringing joy to others has to be, at least outwardly, acting in a joyous manner. As we
shall see, gladdening others is not a merely practical, utilitarian measure; it is the true yardstick for
achieving an honest expression of simcha, which the Torah so heartily encourages us to achieve.

For you did not serve Lord your God amidst happiness

Beyond the above-cited sources directing one to live a life of simcha, the importance
of simcha in one’s religious life is expressed by a verse in the middle of the
lengthy Tokhacha (Rebuke) that describes the terrible calamities that will befall the Jewish people
if they fail to heed the word of God in Devarim 28. While the passage begins by saying (v. 15),
And if you will not listen to the voice of Lord your God, indicating that the reason for the
destruction is disobedience, the continuation of the Tokhacha seems to present a very different and
even startling reason (v. 47):

The simple meaning of the verse is that the Jewish people earn destruction not due to their
refusal to fulfill God’s laws, but due to their failure to do so with simcha.

The Rambam, towards the end of Hilkhot Teshuva (9:1), expands on this verse, explaining
how serving God with simcha is a prerequisite for benefitting from the blessings God wishes to
bestow upon His people; sadly, the opposite is also true: service of God which lacks simcha calls
for the calamitous curses of the Tokhacha.

There are certainly practical benefits of being happy. These utilitarian aspects
of simcha enable joy to be a major tool for one’s spiritual service of God. In fact, Rabbi

22
Nachman’s source for the “great mitzva” is the requirement to care for one’s health, based on the
verse (Devarim 4:9) Take care of yourself and guard your soul diligently. (See also Yad
Rama, Sanhedrin 17b.)

However, the tremendous punishments of the Tokhacha would be rather extreme if the
only purpose of simcha were its practical, utilitarian results. The requirement of simcha seems to
express a religious ideal, an ideal for which one may be held liable if one abandons it.

Religious Joy

Elsewhere, the Rambam describes the demeanor that one should have constantly, reflecting
his advice to follow the Golden Mean:

The Rambam essentially tells us that not only is there a difference between sadness
and simcha, but also between excessive lightheadedness and simcha. For the Jew to succeed in
achieving the desired state of simcha, he must harness the happiness in a controlled, riveting
manner.

With this in mind we can understand the Talmud’s description of a unique type of joy
known as simcha shel mitzva (the joy associated with a mitzva).

23
 It is this element of simcha shel mitzva which is indispensable for a Jew who wants to rise
in his spiritual awareness. The Gemara (Pesachim 117a) uses almost the exact same phrases to
define the necessary state of mind for one to achieve prophecy.

The Rambam (Hilkhot Yesodei Ha-Torah 7:3) indicates that a prophet who desired to have
a vision would play music in order to reach a level of joy upon which the Shekhina could rest.

What is unique about this simcha shel mitzva? What distinguishes it from the
characteristic happiness that we are so familiar with? The Rambam explains that simcha shel
mitzva may only be attained through constant work.

Part of this simcha, according to the Rambam, is the realization of being connected to and
in the presence of God. It is this expression of joy which is holy, as well as a religious
expression. It is both a tool for attaining closeness with God and distinct from mere merriment
and elatedness.

In Mesillat Yesharim (ch. 19), the Ramchal describes this simcha as well.

24
 Similarly, the Kuzari expresses that simcha for the Jew is as indispensable and precious as
the other essential aspects of emotional connection to God, fear and love.

Bringing Simcha to Others

Understandably, if simcha is a religious ideal, as we have seen, the expression of its

obligation in the interpersonal realm takes on new importance. The prominence of simcha as an
interpersonal responsibility is reflected in a number of explicit obligations to bring joy to others in
specific circumstances. Some of these obligations are so important that one is discharged from all
other obligations while involved in gladdening these specific individuals. The explicit
requirement is expressed in the Torah within a man’s obligations to his wife at the beginning of
their marriage. In the Talmud, we find the directive for others to bring joy to a newly married

25
couple. In addition, God demands that we show concern for the unfortunate and bring some joy
into their lives.

The Talmud speaks of the requirement of bringing simcha to a groom in the context of
partaking of his wedding feast.

The requirement to bring joy to the young couple is unique in that one stops his learning
of Torah in order to bring joy to the bridegroom. However, through his adding joy to the wedding,
the scholar is awarded with the blessing of the Torah itself. Bringing joy to those who are
beginning a life of happiness together is amply rewarded by God.

Beyond the specific requirements of gladdening others at specific times in their lives, the
Torah prescribes various mitzvot requiring one to care for and love the convert, the widow, and the
orphan, individuals who often lack joy. However, most unique to the requirement to bring joy to
others is the redefining of the individual’s imperative of simcha: one does not suffice with one’s
own joy; one seeks to actively extend it to others. This is a reflection of the uniquely Jewish idea
of simcha, as we shall see.

Interpersonal Simcha

Certainly, there is an element of following God s ways in bringing simcha to others. God
actively seeks to bestow goodness upon his creations (Derekh Hashem, ch. 2) and the Torah itself
is described as a bringer of joy.

26
 In Avot, the Mishna takes the element of simcha in Torah one step further by declaring that
one who studies Torah in its ideal form, lishmah, for its own sake, not only brings enjoyment to
himself, but to others as well.

It is here that the religious devotion directly translates into a gladdening experience, for the
student of Torah and for mankind as a whole. However, the religious element of simcha takes the
interpersonal obligation one step beyond.

Mattanot La-evyonim and the Joy of Being Kind like God

After understanding a number of the basic sources discussing the concept of simcha and its
imperatives, one must envision the Torah’s definition of simcha as not limited to personal
enjoyment; quite the contrary, one lacks simcha unless one brings it to others as well. When
commanding each Jew to rejoice during the festivals, The Torah (Devarim 16:14) states:

The Torah links the happiness one shares with members of one’s household to one’s
generosity in inviting the unfortunate. The Rambam records this as the defining factor of whether
one’s happiness reflects simcha shel mitzva or the rejoicing of his stomach.

Similarly, in Hilkhot Chagiga (2:14) the Rambam states:

27
 Joy is essential for the Jew, but not the mere utilitarian state of happiness; rather, it is the
religious ideal which is central, and this requires providing for others. The Rambam expresses
practical ramifications of this. When faced with the dilemma of whether to focus one’s energy for
the Purim holiday on the elaborate festive meal, on the mishloach manot (portions of food for
friends) or on the unique obligation of mattanot la-evyonim (gifts for the indigent), the Rambam
issues a surprising ruling:

The Rambam’s reasoning is clear. With all the importance of the other mitzvot of Purim
(which clearly are not to be neglected), the acts which should bring one the most joy are not the
acts of drinking or dining or even sharing food with one’s friends, but rather the act of bringing
joy to the unfortunate. That is what makes man like God! It requires reframing our understanding,
but the message is truly powerful. This is simcha shel mitzva, the uniquely Jewish imperative of
holy joy.

Grabbing the Gloomy and Bringing Them to the Circle of Joy

One of the most influential advocates of the importance of simcha is Rabbi Nachman of
Breslov. Throughout his works, he extols the importance of simcha and the many virtues that it
has to offer. Near the end of his masterwork, Likkutei Moharan, he explains:

Rabbi Nachman continues that this is the essential power of simcha. Happiness has the
ability to wipe away one’s gloom and sadness and immediately elevate an individual to a much
cheerier dimension. He explains that the ultimate act of serving God through simcha is to actually
embrace that transformation.

28
 While Rabbi Nachman speaks of introducing the sad individual to the circle of joy only as
an analogy for his beautiful idea of transforming gloom to elation, one might take the idea one step
further (and there are certainly ample reasons to assume that this was Rabbi Nachman’s
intention). One who seeks real joy cannot only focus on his own gloom; he must actively seek out
those who are destitute and unfortunate, who cannot find a reason to be joyous and are therefore
wallowing in feelings of depression. The one who really wants to be same’ach must bring these
individuals into the circle, supply their needs and help fill their joy. If one focuses not only on his
individual needs of joy but on the happiness of others, he grasps simcha shel mitzva. This is the
heart of the mitzva of being joyous.

It is truly difficult to maintain a feeling of simcha constantly, and understandably one may
feel sadness at different times. However, striving to attain the Jewish concept of simcha may
simultaneously help one achieve that joy. By learning to enjoy giving to others, by helping the
unfortunate, inviting them to our meals, caring for them and providing for their needs, we will
hopefully begin to appreciate that which we have. Simultaneously, learning that our joy is linked
to the gladness of others allows us to take a step towards embracing the unique experience
of simcha shel mitzva.

29
 You Shall Be Joyful
The Torah seems to command us to be happy, but are our feelings within our
control?

R . D A N Y A R U T T E N B E R G W R I T E S : 10

Commentary on Parashat Re'eh, Deuteronomy 11:26 - 16:17

My rabbi, Alan Lew, used to always complain about the challenges of living on an annual cycle
with emotional dimensions. Tisha B’Av, in the dead heat of summer, is about grief. Purim, which
happens right as the winter begins to recede, has a manic, feral edge to its celebration. Rabbi Lew
used to kvetch, in his sardonic Brooklyn way, that he always felt happy on the days you’re
supposed to be sad, and blue on the days you’re supposed to be ecstatic. There was no winning,
really.

And this all gets even trickier when it’s connected to a mitzvah . That is, one of the key
commandments for the holiday of Sukkot —the holiday marking, among other things, the fall
harvest—is to be happy. V’samachta b’hagecha, the Torah instructs; you shall be joyful in your
festival. How, many commentators have asked—how on Earth can Jewish law command a person
to feel happy? And if you can’t get there? Then what? You’re a sinner for feeling heartbroken or

10
https://www.myjewishlearning.com/article/you-shall-be-joyful/

30
blue that day? If we could all easily turn on the joy fountain on command, our culture would look
very different — entire very profitable industries are built around selling happiness in some form
or another. How does it work to command people, in a religious context, to feel a feeling?

As it turns out, that’s not what the Torah is doing. It says in Parashat Re’eh:

In context, “be joyful” is better translated as, “to rejoice.” That is to say, you should do a series of
actions. You should come together with your family, your workers, and the various people in your
community who are vulnerable and/or who do not have resources to “hold a festival,” presumably
featuring the aforementioned grain and wine, on their own. So the commandment to be joyful is
really a commandment to throw a party, to have a celebration, to bring people together, all the
while making sure that even those most on the margins of society are included. Because our joy
isn’t really joy if it’s available only for the privileged. That’s not holy rejoicing.

So this commandment isn’t to “feel joyful,” but rather to get out into community and
celebrate. And, this text seems to suggest, that act of celebration will lead to feelings of joy — as
a consequence of doing a good thing, “You will have nothing but joy.” This happens, sometimes.
We all have evenings when we feel miserable and wretched, and are tempted to hide at home under
the bed. But sometimes the doing leads to the feeling — sometimes when we haul ourselves out,
put on some presentable clothing and go to the dinner or party or other social obligation, we
discover that being out in community, being together with others in a loving space filled with good
cheer does, in fact, raise our spirits. Sometimes getting out in the world and enjoying what the
world has to offer can bring us to this feeling of exaltation.

For, at least in the Jewish tradition, joy is really described as something that has some interface
with external reality. The rabbis of the Talmud ( Pesachim 109a ) ask, referencing the passage
above, how should we bring joy to our family on the festivals? They come up with a few
suggestions, including new clothes, and meat, and ultimately decide that the answer is wine.
Because the Jewish tradition isn’t ascetic. The body and its pleasures are considered a holy good
in their own right. Joy is about being around other people, about celebrating, about feasting, about
aesthetic beauty (which I think is what the “new clothes” thing is about), about sights and sounds
and tastes and smells and dancing and laughing and hugging and connecting. It’s about running
barefoot in the sand, being chased by a couple of kids. It’s about building a pillow fort. It’s about
being in the world, being part of the world, being with the world, and knowing that this
deliciousness, all of it, is a blessing.

31
 Meat, Wine, and Clothing
Rabbi Ari Enkin writes:11

The Torah[1] requires one to be "b'simcha," to be happy, on Yom Tov. One must also ensure that
the members of one's household are in a joyous mood, as well.[2] This mitzva is known as “simchat
yom tov.” Although many don’t realize it, the requirement of “simchat yom tov” includes Chol
Hamo’ed and not just the days of “Yom Tov.”[3] One should be sure to greet others on Chol
Hamo'ed with "Mo'adim L’simcha” or other holiday greeting, and not merely with an ordinary
“good morning” and the like.[4]

Historically, the mitzva of simchat Yom Tov was fulfilled by eating the meat of the special holiday
offerings, known as the shalmei simcha. Today, however, since there is no Beit Hamikdash, and
by extension, no offerings, there is much discussion on how the mitzva of simchat Yom Tov is to
be fulfilled. Indeed, because there are no offerings in our day, many authorities rule that the mitzva
of simchat Yom Tov is now a rabbinic mitzva rather than a biblical one.[5]

The Talmud teaches that nowadays, in the absence of the Beit Hamikdash and the accompanying
sacrifices, the mitzva of simchat yom tov is fulfilled by drinking wine.[6] As such, many
authorities rule that one is required to drink wine at least once a day on Chol Hamo'ed, and one
should make an effort to comply with this view.[7] One who does not like wine may drink other
alcoholic beverages that one enjoys for this purpose.[8] According to most authorities, one does

11
https://outorah.org/p/83700/

32
not fulfill the mitzva of simchat yom tov with grape juice,[9] though some authorities sanction the
use of grape juice should one prefer it over wine.[10]

One should also make an effort to eat meat every day of Chol Hamoed.[11] One who does not enjoy
meat may fulfill the mitzva of simchat yom tov with any food that one enjoys. For example, one
who prefers chicken or turkey may use those foods for one’s simchat yom tov requirement.[12] A
fish dish is also said to reflect the joyous nature of a meal or event.[13] Once again, these foods
should be enjoyed daily on Chol Hamo’ed, as well. One is encouraged to eat at least one bread
meal every day of Chol Hamo'ed, and preferably two, though there is no true obligation to do
so.[14] Some are even accustomed to recite the hamotzee blessing over “lechem mishna” on Chol
Hamo’ed.[15] Even eating cake, cookies, and other mezonot products in honor of the holiday has
much merit.[16] The table should be covered with a nice tablecloth on Chol Hamo'ed.[17]

As mentioned, many authorities rule that simply indulging in the foods that one enjoys most is a
fulfillment of the mitzva of simchat yom tov. The Rambam, basing himself on the Talmud, writes
that children enjoy candies, women enjoy nice clothes, and men enjoy meat and wine. As such,
one should purchase clothes for one's wife and candies for one’s children for them to enjoy during
the holiday.[18] If one has only enough money to purchase new clothes for oneself or one’s wife,
one’s wife takes priority.[19]

The clothes that one wears on holidays, including Chol Hamo'ed, should actually be nicer than
those worn on Shabbat![20] This is because there is no requirement for one to be “b’simcha” on
Shabbat as there is on Yom Tov.[21] Indeed, we are taught that one of the ways of arousing feelings
of happiness is by wearing exceptionally lavish clothing.[22] Nevertheless, one who must work on
Chol Hamoed, and whose job requires him to wear lower quality or even dirty clothes, such as a
painter or car mechanic, is permitted to do so.[23] It is taught that whatever one spends in honor
of the holidays will be paid back double.[24]

[1] Devarim 16:14.

[2] OC 529:2.
[3] Sukka 42b, 48a; Rambam, Hilchot Yom Tov 6:17; OC 529:2; Magen Avraham 530; Mishna Berura 530:1.
[4] Maaseh Rav 174.
[5] Tosfot, Moed Katan 14b.
[6] Pesachim 109a.
[7] OC 529:1;Biur Halacha 529; Mishna Berura 530:1; Mishne Halachot 8:78; Emet L'yaakov 530 note 483; Chol Hamo’ed
K’hilchata 1:12.
[8] Rivevot Ephraim 1:350:1; Piskei Teshuvot 529:9.
[9] Rashi, Bava Metzia 66b.
[10] See: Mikraei Kodesh, Pesach, 2:35; Emet L'yaakov 530 note 483; Shulchan Shlomo Siman 529 note 6.
[11] Pesachim 109a; Rambam, Hilchot Yom Tov 6:18; Biur Halacha 529; Be'er Heitev 551:28; Igrot Moshe, OC 3:68; Shevet
Halevi 3:18:2.
[12] Yad Ephraim, YD 1; Shevet Halevi 1:18. See also Chavot Yair 178.
[13] OC 552:2; Magen Avraham 533:8; Shevet Halevi 1:18.
[14] OC 188:7; Magen Avraham 530; Mishna Berura 530:1. See also Rivevot Ephraim 1:350:1,2; 3:472.
[15] Rivevot Ephraim 1:352.
[16] Aruch Hashulchan, OC 530:3.
[17] Aruch Hashulchan, OC 530:3; Kaf Hachaim, OC 530:11.
[18] Rambam, Hilchot Yom Tov 6:17,18; OC 529:2; Nishmat Adam 2:104:1. See also Shaagat Aryeh 65.
[19] Kaf Hachaim (Palagi) 24:2; Ruach Chaim (Palagi) 157.
[20] OC 529:1; Mishna Berura 530:1.

33
[21] Rambam Yom Tov 6:17-18. One will recall that the primary theme of Shabbat is "oneg," pleasure, which is distinct from
"simcha," happiness. There are, however, a number of authorities who rule that there is an obligation to be "b’simcha" on
Shabbat as well, though the halacha is not in accordance with this view.
[22] Mishna Berura 529:12.
[23] Be’er Moshe 7:3.
[24] Sdei Chemed. Chol Hamoed 7.

Where's the Beef?

R. Gail Labovitz, PhD writes:12

"Where's the beef?" Modern consumers (or advertisers) of fast-food were not the first to ask this
question. Beginning with this parashah, Beha'alotcha, the book of Bamidbar recounts multiple
episodes of rebellion and complaint among the Children of Israel during their journey from Mount
Sinai to the Land of Israel.

We read in Chapter 11 that the Israelites in the wilderness receive an ample supply of manna
(which "tasted like rich cream"; Num. 11:8), but they are not satisfied. Like children, they cry in

12
https://www.aju.edu/ziegler-school-rabbinic-studies/our-torah/back-issues/wheres-beef

34
their tents, recalling the varied foods they ate in Egypt; in response to their tantrum, God is angry
and Moses distraught. Moses vents his frustration to God:

"Where am I to get meat to give to all these people, when they whine before me and say, 'Give
us meat to eat!'" (11:13).

God declares that the people will be provided with enough meat to eat for a month, yet Moses is
still not convinced:

But Moses said, "The people who are with me number six hundred thousand men, yet You say,
'I will give them enough meat to eat for a whole month.' Could enough flocks and herds be
slaughtered to suffice them? Or could all the fish of the sea be gathered to suffice them?"
(11:21-22)

Rabbinic readers from Rabbi Akiva (Tosefta Sotah, 6:4) through the major medieval
commentators such as Nachmanides, Rashbam, and Ibn Ezra have not shied away from reading
Moses' words literally, as questioning whether God could and would provide such a large quantity
of meat. How could the people, and particularly Moses, doubt the ability to provide of the God
who performed so many miracles for the Israelites in freeing them from Egypt?

In our day, however, we have learned that even human beings are capable of producing
inexpensive meat in vast quantities. The food writer Mark Bittman cites some startling statistics in
his recent book, Food Matters: A Guide to Conscious Eating: "Since 1980 the global production
of pigs and poultry has quadrupled, and there are twice as many cattle, sheep, and goats...The
people in many developed countries (including the United States) consume an average of about
half a pound of meat per day...We currently raise 60 billion animals each year for food-ten animals
for every human on earth." i

Traditional farming methods cannot produce meat in these quantities. Meat production has become
industrialized at nearly every stage of the process, from Concentrated Animal Feeding Operations
(CAFO's) to the slaughterhouse to packaging and distribution. Meat is readily available in our
society, but its low price belies its true cost. One need only go to some recent, widely available
popular books, to learn about the many significant problems arising from modern-day meat
processing:

• "Already in their short history CAFOs have produced more than their share of
environmental and health problems: polluted water and air, toxic wastes, novel and deadly
pathogens." ii
• "it requires 40 calories to produce one calorie of beef protein...According to one estimate,
a typical steer consumes the equivalent of 135 gallons of gasoline in his lifetime." iii
• "consider that the beef in one Big Mac is equivalent-in terms of the grain produced and
consumed-to five loaves of bread. But instead of feeding the hungry with grain, a lot of it
is going to the waistline of people in wealthy countries..." iv
• "Meatpacking is now the most dangerous job in the United States. The injury rate in a
slaughterhouse is about three times higher than the rate in a typical American factory." v

35
All of us, Jews and non-Jews, need to rethink our consumption practices. Jewish tradition,
however, does not demand vegetarianism. Maimonides, in fact, codifies the place of meat in
Jewish practice. In discussing how the commandment "You shall rejoice in your festivals" (Deut.
16:14) is to be fulfilled, he writes that "Men should eat meat and drink wine, for there is no
rejoicing without meat and no rejoicing without wine."vi

Maimonides, though, is not true to his source. This often-cited "truism" actually appears only once
in the Talmud (Pesahim 109a), and there Rabbi Yehudah ben Beteira says that it was only when
the Temple stood and sacrifices were offered for holidays that meat was essential for celebration;
since the destruction of the Temple, meat is not required, and celebrations are marked with wine
instead. Even those of us who do include meat in our diet should ask ourselves: if we consume
meat whenever we desire, how is it that meat could bring an extra measure of happiness to a
celebration, could make it something special? Knowing the true cost of our eating habits, will we
be like the Israelites in the desert, whining always for more, or can we learn to be satisfied with
that which we can sustainably produce?

1. Mark Bittman, Food Matters: A Guide to Conscious Eating (Simon & Schuster, 2009), pp. 11, 13.
2. Michael Pollan, The Omnivore's Dilemma: A Natural History of Four Meals (Penguin Books, 2006), p. 67.
3. Bittman, Food Matters, pp. 16-17 (emphasis in the original).
4. Ibid., p. 24.
5. Eric Schlosser, Fast Food Nation: the Dark Side of the All-American Meal(Harper Perennial, 2001), p. 172.
6. Mishneh Torah, Hilkhot Yom Tov 6:18.

Gladness and Joy

Rabbi Mordechai Willig writes:13

13
https://torahweb.org/torah/2012/moadim/rwil_purim.html

36
By contrast, the root of sason - sas - is related to tzitz, budding. "It brought forth a blossom,
it sprouted a bud" (Bamidbar 17:23). The bud may sprout either before or after the blossom,
but always lasts much longer and eventually becomes a fruit (Rashi and Sifsei Chachamim).

When the two synonyms are juxtaposed, simcha, like a flower, represents a peak of
happiness; it is intense, and, by definition, short-lived [R Hirsch disagrees with this point].
Therefore, simcha refers to yom tov, an intense, but fairly brief, period of happiness.

Sason, like a bud, is much smaller than simcha, a flower, but is much longer lasting.
Therefore sason refers to mila, the only mitzvah which endures throughout a man's lifetime.
David HaMelech rejoiced over mila, which comforted him in the bathhouse when he was
naked of all other mitzvos (Rashi Shabbos 130a, based on Menachos 43b). Moreover, mila,
which was accepted with joy, is still performed with joy (Shabbos 130a).

When Adar begins, we increase simcha (Taanis 29a). Purim and Pesach are highlights of the
Jewish calendar, celebrating great miracles (Rashi) with peaks of happiness. As we enter
Adar and increase simcha, we must also focus on sason, the more muted and enduring type
of joy. In fact, the gemara (Shabbos 88a) understands, based on "kiymu v'kiblu haYehudim"
(Esther 9:27), that Purim is a day of kabbolas haTorah. On Purim the Jews joyfully accepted
the Torah without the coercion that was present at Sinai. The joy of accepting and learning
Torah uniquely combines the intensity of simcha and the enduring nature of sason. Thus this
season is a perfect time to recommit ourselves to learning Torah.

In every province and in every city, the Jews had gladness and joy (Esther 8:17). Kain tihye
lanu - so may it be for us.

Vegetarianism within Judaism

37
Rabbi Chaim Jachter writes:14

In Parshat Noach ‫ג‬:‫בראשית ט‬, we find that Hashem extends permission to Noach and his
family (and his descendants, i.e. humanity) to partake of meat. The Gemara in Sanhedrin 59b
states that Adam HaRishon and his descendants were not permitted to eat meat (but see ‫סנהדרין‬
‫ ד"ה אכול‬:‫ )תוספות דף נו‬until Hashem permitted Noach and his descendants to consume
meat. Accordingly, it is quite appropriate to examine Torah attitudes towards vegetarianism this
week. We will divide our discussion into two parts - halachic perspectives on vegetarianism and
philosophic attitudes towards vegetarianism, of which we will cite three different approaches
from three outstanding Jewish philosophers.

Halachic Perspectives

Although meat is an integral part of Shabbat and Yom Tov meals in most observant
Jewish homes, Halacha does not obligate one to partake of meat on these days The Rama ( ‫יורה‬
‫א‬:‫ )דעה שמא‬citing Talmidei Rabbeinu Yonah at the beginning of his commentary on the third
chapter of ‫)ברכות‬. Although the Shulchan Aruch ‫יא‬:‫ תקכ"ט‬and the Mishnah Berurah (‫יא‬:‫)תקכ"ט‬
strongly encourage enjoying meat on Shabbat and Yom Tov, the Halacha does not absolutely
require one to eat meat on these days.

Moreover, Rabbi J. David Bleich (Contemporary Halachic Problems 3:842) suggests that even
the Rambam who requires (‫ח‬:‫ )הלכות יום טוב ו‬one to eat meat on Yom Tov would concede that if
one dislikes meat then there would be no obligation to eat meat on Yom Tov. Eating meat on
Yom Tov is essentially a means to fulfilling the Mitzvah of Simcha on Yom Tov, so it hardly
makes sense to say that the Rambam would require someone who dislikes meat to force himself
to eat meat on Yom Tov.

There are two Talmudic sources which clearly support this ruling of the Shulchan Aruch
and the Rema (‫ )או"ח סימן תקכ"ט סעיף א‬that one is not obligated to eat meat on Shabbat and Yom
Tov. The Gemara in Chullin (‫יב‬-:‫יא‬.) clearly states that the only time one is obligated to eat meat
is the Mitzvah of eating a Kezayit of the Korban Pesach and Korban Shlamim (‫רש"י שם ד"ה פסח‬
explains that the atonement of the Korban Shlamim is achieved only when its meat is
consumed.) Second, the Gemara in Pesachim (‫קט‬.) states that when the Bet HaMikdash stands,
the Mitzvah of Simchat Yom Tov is achieved by eating meat. When the Bet HaMikdash is not
standing, the Gemara states that Simchat Yom Tov is achieved by imbibing wine. Hence, the
Halacha does not require eating meat on Shabbat and Yom Tov, though it is undoubtedly
meritorious to do so, if one enjoys meat.

Philosophic Approaches

Rav Avraham Yitzchak Hakohen Kook believed that ideally all humanity, should be
vegetarians as we were in the pristine conditions of Gan Eden. Rav Kook went so far as to

14
https://www.koltorah.org/halachah/vegetarianism-within-judaism-by-rabbi-howard-jachter

38
suggest that in the Third Bet HaMikdash, offerings will be from plants and vegetables rather
than animals. Rav Kook cautioned, however, that one should not be overly concerned with
animals' welfare before the ills of humanity are cured. It is undoubtedly unacceptable to Jewish
thought to be as concerned with animal welfare as with human well being.

Rav Yosef Albo (‫טו‬:‫ )ספר העיקרים ג‬adopts a totally different approach to vegetarianism. He
believes that vegetarianism negates the dignity of humanity because it equates animal rights with
human dignity. He asserts that the sin of Kayin was a result of his vegetarian ideals. Kayin did
not bring an animal Korban because he felt that animals should not be slaughtered just as humans
should not be slaughtered. Furthermore, suggests Rav Albo, Kayin compounded his error when
he saw that Hashem accepted Hevel's animal Korban, thinking that Hashem was trying to
indicate that animal life and human life are of equal value. He reasoned that just as one may
slaughter an animal, one may slaughter a human being. According to Rav Albo's approach,
vegetarianism is not an appropriate lifestyle even for individuals, especially since belief in
vegetarian ideals lead to bloodshed. According to Rav Albo, Hashem's permitting Noach and his
family to eat meat represented an elevation of the moral level of humanity and not a deviation
from the ideal state of human morality.

Rashi, in his commentary on the Torah (‫כ‬:‫)דברים יב‬, suggests a more centrist approach to
this issue. He quotes the Gemara in Chullin ‫דף פד‬.() which states that the Torah believes that a
person should limit his intake of meat. Only when an individual is economically stable, Chazal
say, should he consume meat. This represents a moderate view of consumption of meat. It
neither denigrates or exalts consumption of meat. Rather it is a desire, like all other physical
desires, that should be controlled and limited.

Tosafot ‫ ד"ה אכול‬:‫ סנהדרין נו‬writes that even Adam HaRishon was permitted to consume
meat from a dead animal but was only forbidden to slaughter animals. They also would disagree
with the view that vegetarianism represents the ideal state, because even Adam in Gan Eden was
permitted to eat meat.

Conclusion

The Torah does not forbid vegetarianism and, according to some opinions, it represents
an ideal. However, most opinions believe that the moderate consumption of meat is completely
compatible with Torah ideals. Rabbi Bleich appropriately begins his discussion of vegetarianism
and Judaism by quoting the celebrated passage from the Talmud Yerushalmi ( ‫קידושין פרק ד הלכה‬
‫ )יב‬that "people will be called to account by God with regard to everything that their eyes behold
but of which they did not eat." Accordingly, the practice of most observant Jews to consume
meat is entirely appropriate and in harmony with Torah ideals, yet those who desist from
carnivorous consumption should by no means be considered beyond the pale of appropriate
behavior.

39
 Questions and Answers on Judaism and Vegetarianism

R I C H A R D S C H W A R T Z W R I T E S : 15

1. DON’T JEWS HAVE TO EAT MEAT TO HONOR THE Sabbath and to rejoice on
Jewish holidays?

Rabbi Yehuda Ben Batheira, the Talmudic sage, states that the obligation to eat meat for rejoicing
only applied at the time when the Holy Temple was in existence.1 He adds that after the destruction
of the Temple one can rejoice with wine. Based on this, Rabbi Yishmael states, “From the day the
Holy Temple was destroyed, it would have been right to have imposed upon ourselves a law
prohibiting the eating of flesh.”2 The reason that the rabbis did not make such a law was that they
felt that most Jews were not ready to accept such a prohibition.3

Other sources who maintain that it is no longer necessary to eat meat on festivals are
Ritva, Kiddushin 36 and Teshuvot Rashbash, No. 176.4 In a scholarly article in The Journal of
Halacha and Contemporary Society (Fall 1981), Rabbi Alfred Cohen, the publication’s editor,
concludes: “If a person is more comfortable not eating meat, there would be no obligation for him
to do so on the Sabbath” and “we may clearly infer that eating meat, even on a Festival, is not
mandated by the Halacha [Jewish law].”5 He also points out that “the Shulchan Aruch, which is
the foundation for normative law for Jews today, does not insist upon the necessity to eat meat as
simchat Yom Tov (making the holiday joyful).”6

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https://blogs.timesofisrael.com/questions-and-answers-on-judaism-and-vegetarianism/

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In a responsum (an answer to a question based on Jewish law) Rabbi Moshe Halevi Steinberg of
Kiryat Yam, Israel, argues: “One whose soul rebels against eating living things can without any
doubt fulfill the commandment of enhancing the Sabbath and rejoicing on festivals by eating
vegetarian foods….Each person should delight in the Sabbath according to his own sensibility,
enjoyment, and outlook.”7 In the same responsum, Rabbi Steinberg points out that there is no
barrier or impediment to converting a non-Jew who is a vegetarian, since vegetarianism in no sense
contradicts Jewish law.

Can sensitive, compassionate people enhance a joyous occasion by eating meat if they are aware
that, for their eating pleasure, animals are cruelly treated, huge amounts of grain are fed to animals
while millions of people starve, the environment is negatively affected, and their own health is
being harmed?

All of the above is reinforced by the fact that there are chief rabbis, including Rabbi Shear Yashuv
Cohen, Ashkenazi Chief Rabbi of Haifa, and Rabbi David Rosen, former Chief Rabbi of Ireland,
who are strict vegetarians, including on Shabbat and Yom Tov. The late Rabbi Shlomo Goren,
former Ashkenazi Chief Rabbi of Israel, was also a strict vegetarian.

2. If Jews don’t eat meat, won’t they be deprived of the opportunity to do many mitzvot
(commandments)? If God did not want meat to be eaten, why are there so many laws concerning
the slaughter, preparation, and consumption of meat?

As indicated previously, Rav Kook indicates that God provided many laws and regulations related
to the consumption of meat as a reprimand, as a reminder that animals’ lives are being destroyed,
and in the hope that this would eventually lead people back to vegetarianism in the messianic
period.8 He and others maintain that vegetarianism is the ideal Jewish diet and that God permitted
the eating of meat as a temporary concession, with many associated regulations, designed to keep
alive a sense of reverence for life.

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There are other cases where laws have been provided to regulate actions that God would prefer
people not do. For example, God wishes people to live at peace, but he provides commandments
related to waging war because he knows that human beings quarrel and seek victories over others.
Similarly, the laws in the Torah related to taking a beautiful captive woman in wartime are a
concession to human weakness. We cannot conclude from this that we are therefore obligated to
make war or take captive women. In the same way, the laws related to meat consumption do not
mean that we must eat meat. By not eating meat, Jews are acting consistently with many mitzvot,
such as showing compassion to animals, preserving health, not wasting, feeding the hungry, and
preserving the environment. Also, by not eating meat, a Jew cannot violate many possible
prohibitions of the Torah, such as mixing meat and milk, eating nonkosher animals, and eating
blood or fat.

It should be noted that the laws of kashrut involve not only the technical details of preparing foods,
but also the blessings to be recited before and after eating. None of these blessings would cease
with vegetarian diets, since the blessing for meat is the same as that for many other foods, such as
soup and juice. Also, vegetarianism would not affect “food-orientated” mitzvot, such as kiddush,
Birkat Hamazon (blessing after meals), or Passover seder observances.

3. Judaism considers it sinful not to take advantage of the pleasurable things that God
has put on the earth. As He put animals on the earth, is it not a transgression to refrain from
eating meat?

Can eating meat be pleasurable to a religious person when he or she knows that as a result animals
are being cruelly treated, his or her health is endangered, the environment is polluted, and grain is
wasted? There are many other ways to gain pleasure without harming living creatures. The
prohibition against abstaining from pleasurable things only applies when there is no plausible basis
for the abstention. Vegetarians abstain because eating meat is injurious to health, because their

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soul rebels against eating a living creature, and/or because they wish to have a diet that minimizes
threats to the environment and that best shares resources with hungry people.

There are other cases in Judaism where actions that some people consider pleasurable are forbidden
or discouraged, such as the use of tobacco, drinking liquor to excess, sexual relations out of
wedlock, and recreational hunting.

4. Weren’t people given dominion over animals? Didn’t God put them here for our use?

Dominion does not mean that we have the right to conquer and exploit animals. Immediately after
God gave people dominion over animals (Genesis 1:26), He prohibited their use for food (Genesis
1:29). Dominion means guardianship or stewardship—being co-workers with God in taking care
of and improving the world.9

The Talmud interprets “dominion” as the privilege of using animals for labor only.10 It is
extremely doubtful that the concept of dominion permits factory-farming style breeding animals
and treating them as machines designed solely to meet our needs. Rav Kook asserts that dominion
does not imply the rule of a tyrannical ruler who cruelly governs in order to satisfy personal
desires.11 Rav Kook also indicates that he cannot believe that such a repulsive form of servitude
could be forever sealed in the world of God whose “tender mercies are over all His work.” (Psalms
145:9)12

Rabbi Hirsch stresses that people have not been given the right or the power to have everything
subservient to them. In commenting on Genesis 1:26, he states: “The earth and its creatures may
have other relationships of which we are ignorant, in which they serve their own purpose.”13
Hence, people, according to Judaism, do not have an unlimited right to use and abuse animals and
other parts of nature.

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Commenting on Genesis 1:26, Rashi notes: “If a person is found worthy, he has dominion over the
animals. If he is not found worthy, he becomes subservient before them, and the animals rule over
him.”

5. If God wanted us to have vegetarian diets and not harm animals, why were the Temple
sacrificial services established?

During the time of Moses, it was the general practice among all nations to worship by means of
sacrifices.14 There were many associated idolatrous practices. The great Jewish philosopher
Maimonides writes that God did not command the Israelites to give up and discontinue all these
manners of service, because “to obey such a commandment would have been contrary to the nature
of man, who generally cleaves to that to which he is accustomed.”15 For this reason, God allowed
Jews to make sacrifices, but “He transferred to His service that which had [previously] served as
a worship of created beings and of imaginary and unreal things.”16 The elements of idolatry were
removed. Maimonides concludes:

By this divine plan it was effected that the traces of idolatry were blotted out, and the truly great
principle of our faith, the existence and unity of God, was established. This result was thus obtained
without confusing the minds of the people by the abolition of a service they were accustomed to
and which was familiar to them.17

The philosopher Abarbanel reinforces Maimonides’ argument. He cites a midrash that indicated
that the Jews had become accustomed to sacrifices in Egypt. To wean them from these idolatrous
practices, God tolerated the sacrifices but commanded that they be offered in one central
sanctuary:18

Thereupon the Holy One, blessed be He, said “Let them at all times offer their sacrifices before
Me in the Tabernacle, and they will be weaned from idolatry, and thus be saved.”19

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Rabbi J. H. Hertz, former Chief Rabbi of Great Britain, has written that if Moses had not instituted
sacrifices, which were admitted by all to have been the universal expression of religious homage,
his mission would have failed, and Judaism would have disappeared.20 After the destruction of
the Temple, Rabbi Yochanan Ben Zakkai has indicated that prayer and good deeds should take the
place of Temple sacrifices.

Rashi argues that God did not require the Israelites to bring certain sacrifices; it was their decision
to do so.21 He based this on a statement by Isaiah in the Haftorah (portion from the Prophets) that
is read on the Sabbath when the section in Leviticus which discusses sacrifices is read: “I have not
burdened you with a meal-offering, nor wearied you with frankincense.” (Isaiah 43:23)
Biblical commentator Rabbi David Kimchi (1160–1235) also suggests that certain sacrifices were
never mandatory, but voluntary.22 He ascertained this from the words of Jeremiah:

For I spoke not unto your fathers, nor commanded them on the day that I brought them out of the
land of Egypt, concerning burnt-offerings or sacrifices; but this thing I commanded them, saying,
“Obey my voice, and I will be your God, and you shall be my people; and walk in all the ways that
I have commanded you, that it may be well unto you. (Jeremiah 7:22–23)

Kimchi noted that nowhere in the Ten Commandments is there any reference to sacrifice. Even
when sacrifices are first mentioned (Leviticus 1:2) the expression used is “when any man of you
brings an offering.” The first Hebrew word ki, literally “if,” implies that it was a voluntary act.23
While Jewish teachers including Maimonides believe that with the Third Holy Temple animal
sacrifices will be reestablished, other Jewish scholars such as Rav Kook argue that animal
sacrifices will not be reinstated in messianic times, even with the reestablishment of the Temple.24

They base this on a midrash that states that during the messianic period human conduct will have
advanced to such high standards that there will no longer be a need for animal sacrifices to atone
for sins and, thus, all offerings will cease except the Thanksgiving offering, which will continue

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forever.25 The abolition of animal sacrifices is consistent with Rav Kook’s view, based on the
prophecy of Isaiah (11:6–9), that people and animals will be vegetarian at that time, and “none
shall hurt nor destroy on all My holy mountain.”

Sacrifices, especially animal sacrifices, were not the primary concern of God. As a matter of fact,
they could be an abomination to God if not carried out together with deeds of loving kindness and
justice. Consider these words of the prophets, the spokespeople of God:

I desire mercy, not sacrifice. (Hosea 6:6)

Deeds of compassion and kindness toward all creation are of greater significance to God than
sacrifices: “To do charity and justice is more acceptable to the Lord than sacrifice” (Proverbs 21:3).
Perhaps a different type of sacrifice is required of us today:

When Rabbi Shesheth kept a fast for Yom Kippur, he concluded with these words: “Sovereign of
the Universe, You know full well that in the time of the Temple when a man sinned he used to
bring a sacrifice, and though all that was offered of it was fat and blood, atonement was made
for him. Now I have kept a fast and my fat and blood have diminished. May it be Your will to

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account my fat and blood which have been diminished as if I have offered them before you on
the altar, and favor me.”26

6. Don’t the laws of shechitah provide for a humane slaughter of animals so that we
need not be concerned with violations of tsa’ar ba’alei chayim?

It is true that Shechitah has been found in scientific tests conducted in the United States and other
countries to be a relatively painless method of slaughter.27 But can we consider only the final
minutes of an animal’s life? What about the tremendous pain and cruelty involved in the entire
process of raising and transporting animals and forcing them into the slaughterhouse to be robbed
of their lives? When the consumption of meat is not necessary and is even harmful to people’s
health, can any method of slaughter be considered humane? Is this not a contradiction in terms?

Some animal rights advocates have been critical of shechitah because of the practice of shackling
and hoisting, a very painful process in which the animal is raised off the ground by its hind leg
prior to slaughter. It is important to recognize that shackling and hoisting is not a part of shechitah.
It was instituted by the U.S. Department of Agriculture in 1906 in order to avoid the blood of
diseased animals contaminating other animals when they were cast upon the floor.28

Fortunately, an alternative, more humane method that is acceptable to Jewish law has been
developed and put into practice in many slaughterhouses, especially for large animals. Holding
pens have been produced that meet the requirements of ritual slaughter and also Department of
Agriculture requirements, while avoiding the use of shackling and hoisting. These pens have been
endorsed by the Jewish Joint Advisory Committee on shechitah, the Rabbinical Council of
America, and prominent Orthodox rabbis.29

Several animal rights groups have pushed for legislation banning shackling and hoisting.
Unfortunately, some anti-Semitic groups have used the issue to try to attack shechitah, and this

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has caused some Jews to see any criticism of shechitah as anti-Semitic. The Jewish community
must work to extend the use of humane alternatives to shackling and hoisting. However, the
improvement of living conditions imposed by factory- farming methods is no less important, and
this is everyone’s responsibility. Of course, as indicated earlier, the best way to be consistent with
Jewish teachings concerning animals is to be vegetarian so no animals need be mistreated and
killed for one’s diet.

7. Doesn’t vegetarianism place greater priority on animal rights than on the many
problems related to human welfare?

Vegetarian diets are not beneficial only to animals. As previously discussed, they also
improve human health, help hungry people through better sharing of food and other
resources, put less stress on endangered ecosystems, conserve valuable resources, and
reduce the potential for war and violence. In view of the many global threats related to
today’s livestock agriculture, working to promote vegetarianism may be the most important
action that one can take for global survival. Also, a concern for animal suffering hardly
excludes concern for human suffering. There is no limit to human moral concern.

8. Doesn’t vegetarianism elevate animals to a level equal to that of people, an idea

inconsistent with Judaism?

While some vegetarians equate human and animal life, the vast majority of vegetarians do
not. Concern for animals and a refusal to treat them brutally and slaughter them for food
that is not necessary for proper nutrition (indeed, is harmful to human health) does not
mean that vegetarians regard animals as equal to people. Also, many people are vegetarians

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 for reasons other than animal rights, such as preservation of health, reduction of ecological
threats, and help for hungry people.

As the British philosopher Jeremy Bentham (1748–1832) put it, our behavior toward animals
should not be based on whether they can reason or talk, but whether they can suffer.30 And, as
noted earlier, the great Jewish philosopher Maimonides felt that animals are like people in fleeing
from pain and death. Also, as English author Brigid Brophy (1929–1995) indicated: “We are the
species uniquely capable of imagination, rationality, and moral choice—and this is precisely why
we are under the obligation to recognize and respect the rights of animals.”31

While Judaism does not assert the moral equivalence of the species, this does not negate the ethical
mandates to treat animals with empathy and good will. Rabbi Hirsch expresses the case for
sympathy toward all creatures powerfully:

Compassion is the feeling of empathy which the pain of one being awakens in another; and the
higher and more human the beings are, the more keenly attuned they are to re-echo the note of
suffering, which, like a voice from heaven, penetrates the heart, bringing all creatures a proof of
their kinship in the universal God. And as for human beings, whose function it is to show respect
and love for God’s universe and all its creatures, his heart has been created so tender that it feels
with the whole organic world… mourning even for fading flowers; so that, if nothing else, the very
nature of his heart must teach him that he is required above everything to feel himself the brother
of all beings, and to recognize the claim of all beings to his love and his beneficence.32

9. Won’t a movement by Jews toward vegetarianism mean less emphasis on kashrut (kosher
laws) and eventually a disregard of these laws?

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Quite the contrary. One of the purposes of the laws of kashrut is reverence for life. Another purpose
is to avoid pagan practices, which often involved much cruelty to animals and people. These
concepts are consistent with vegetarian ideals.

In many ways, becoming a vegetarian makes it easier and cheaper to observe the laws of kashrut.
This might attract many new adherents to keeping kosher and eventually to other important Jewish
values. As a vegetarian, one need not be concerned with separate dishes, mixing milchigs (Yiddish
for dairy products) with fleischigs (Yiddish for meat products), waiting three or six hours after
eating meat before being allowed to eat dairy products, storing four sets of dishes and utensils (two
for regular use and two for Passover use), and many other concerns that are imposed upon the non-
vegetarian who wishes to strictly observe kashrut. In addition, a vegetarian is in no danger of eating
blood or fat, which are prohibited, or the flesh of a nonkosher animal. It should be noted that being
a vegetarian does not automatically guarantee that one will maintain the laws of kashrut as, for
example, certain baked goods and cheeses may not be kosher. Also, checking vegetables and grains
for insect infestation is an important kashrut concern. When in doubt, a trusted rabbinic authority
should be consulted.

A growing problem in the American Jewish scene today is the possible unreliability of kashrut
supervision.33 As diligent as supervising agencies attempt to be, there is always the chance of an
error. A single issue of the Jewish Press (a New York-based weekly newspaper) listed eighty-four
food establishments that paid fines related to violations of the kosher laws.34 Some observant Jews
avoid all possible problems by not eating meat.

Some people reject kashrut because of the high costs involved. Since a person can obtain proper
nourishment at far lower costs with a vegetarian diet, this may prevent the loss of many kashrut
observers.

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In a personal letter to the author, Rabbi Robert Gordis, late Professor of Bible at the Jewish
Theological Seminary, wrote that he believed that vegetarianism, the logical consequence of
Jewish teaching, would be a way of protecting kashrut. He stated, “Vegetarianism offers an ideal
mode for preserving the religious and ethical values which kashrut was designed to concretize in
human life.”

There are several examples in Jewish history when a change to vegetarianism enabled Jews to
adhere to kashrut. As indicated in the Book of Daniel, Daniel and his companions avoiding eating
nonkosher food by adopting a vegetarian diet (Daniel 1:8–16). The historian Josephus relates that
some Jews on trial in Rome ate only figs and nuts to avoid eating flesh that had been used in idol
worship.35 Some of the Maccabees, during the struggles against the Syrian Greeks, escaped to the
mountains and lived on plant foods to avoid “being polluted like the rest,” through eating
nonkosher foods.36

10. Isn’t a movement toward vegetarianism a movement away from Jewish traditions
with regard to diet? Isn’t there a danger that once some traditions are changed, others may
readily follow, and little will be left of Judaism as we have known it?

A move toward vegetarianism is actually a return to Jewish traditions, to taking Jewish values
seriously. A movement toward vegetarianism can help revitalize Judaism. It can show that Jewish
values can be applied to help solve current world problems related to hunger, waste, and pollution.
Hence, rather than a movement away from Jewish traditions, it would have the opposite effect.

11. Weren’t the Jewish sages aware of the evils related to eating meat? If so, why does
so much of Talmudic literature discuss laws and customs related to the consumption of meat?
Are you suggesting that Judaism has been morally wrong in not advocating vegetarianism?

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Conditions today differ greatly from those in biblical times and throughout most of Jewish history.
Only recently has strong medical evidence linked animal-centered diets to many types of disease.
Modern intensive livestock agriculture results in conditions quite different from those that
prevailed previously. To produce meat today, animals are treated very cruelly, they are fed
tremendous amounts of grain (and chemicals) while millions of people starve, and pollution and
misuse of resources result. When it was felt that eating meat was necessary for health and the many
problems related to modern intensive livestock agriculture did not exist, the sages were not morally
wrong in not advocating vegetarianism. Also, people did not eat meat so frequently then.

12. By putting vegetarian values ahead of Jewish teachings, aren’t vegetarians, in effect,
creating a new religion, with values contrary to Jewish teachings?

Most Jewish vegetarians do not place so-called “vegetarian values” above Torah principles. They
are saying that Jewish mandates to treat animals with compassion, guard our health, share with
hungry people, protect the environment, conserve resources, and seek peace make vegetarianism
the ideal diet for Jews today, especially in view of the many problems related to modern methods
of raising animals on factory farms. Rather than rejecting Torah values, Jewish vegetarians are
challenging the Jewish community to apply Torah values to their diets in a daily meaningful way.
They are respectfully challenging Jews to live up to Judaism’s splendid teachings. They are
arguing that vegetarianism is a fulfillment of Judaism, not a deviation.

13. Aren’t vegetarians trying to be more righteous than God, since God gave permission
to eat meat?

There is no obligation to eat meat today. As discussed before, God’s first dietary law (Genesis
1:29) was strictly vegetarian and, according to Rav Kook and others, God’s permission to people
to eat meat was a reluctant concession, and the messianic period will again be vegetarian.

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Jewish vegetarians believe their diet is most consistent with God’s desires that we protect our
health, be kind to animals, provide for hungry people, protect the environment, and conserve
resources. Rather than being more righteous than God, they are urging people to live up to God’s
highest ideals, as expressed in the Torah and the Jewish tradition.

This viewpoint is conceded by Rabbi Alfred Cohen: “If a person tends toward vegetarianism
because he sees it as a lifestyle consonant with the way the Almighty really wanted the world to
be, there can be no denying that he has a valid point of view.”37

14. How can you advocate making changes in Judaism?

What is really advocated is a return to Jewish values of showing compassion, sharing, helping the
needy, preserving the environment, conserving resources, and seeking peace. Also, throughout
Jewish history rabbinic enactments consistent with Jewish values and teachings have been applied
to meet changing conditions.

Global threats today—pollution, hunger, resource scarcity, violence—are so great that a new
thinking or rethinking about values and new methods is necessary. Albert Einstein’s statement—
“The unleashed power of the atom has changed everything except our ways of thinking; hence we
drift toward unparalleled catastrophe”38—has a parallel in the effects of our diets today.

Jewish vegetarians are not advocating changes in the Torah, but want the Torah to fully address
present world conditions, as it has in the past. Global survival today requires the application of
Torah values to our diets, as well as other aspects of our lives.

15. Wasn’t Genesis 1:29 (the first dietary law) overridden by later biblical
commandments and teachings?

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While God’s original intention was that people be vegetarians, God later gave permission for meat
to be eaten as a reluctant concession to people’s weakness. Many biblical commentators look at
vegetarianism as the ideal diet, and modern science has verified that our body structure and
digestive system are most consistent with this type of diet.

In the responsum previously referred to, Rabbi Moshe Halevi Steinberg expressed his belief that
the fact that meat was initially forbidden and later permitted indicates that each person is thereby
given a free hand to either be a vegetarian as was the first human, or to eat meat, as Noah did.

The question is, on what basis should that choice be made? Should it be on the basis of
convenience, habit, and conformity, or on considerations of basic Jewish values and teachings?

Rabbi Alfred Cohen writes: “The Torah does not establish the eating of meat as a desirable activity,
only as something which is not forbidden to do.”39 As a matter of fact, the less meat eaten, the
better; one who eats meat too often is considered a “glutton,” though he or she is within the
technical limits of the Torah.

Perhaps the rabbinic approach recommending the consumption of meat on the Sabbath was for the
benefit of the poor, who depended on charity to appease their hunger.40 Hence, the needy would
be provided with what was then considered nutritious food, at least once a week.

16. While vegetarians are not violating Halacha (Jewish law) by not eating meat, isn’t
their failure to eat meat at least on Yom Tov (holidays) and the Sabbath in violation of the spirit
of Jewish law?

This question is based on the fact that many Jewish sages felt that one could only experience joy
on holidays by eating meat. Maimonides, for example, states that “There is no joy except with
meat and wine.”41

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Once again we must recognize the tremendous changes that have occurred in livestock agriculture
and our medical knowledge. Health problems from the consumption of meat have become far
worse since the time of Maimonides. In the time of our sages, animals were not raised under
horrible conditions on factory farms, nor were they fed or injected with hormones, antibiotics, and
ground-up parts of other animals. Modern problems related to the production of meat such as
widespread hunger, ecological threats, and resource scarcities were not as prevalent. Since we now
are, or should be, aware of these modern problems, it is vegetarian diets that are most consistent
with the spirit of Jewish tradition and values.

It should be noted that while in the days of the Talmudic sages vegetarians were generally ascetics
who rejected life’s joys, today vegetarianism is viewed as life-sustaining and life-enhancing.

It is also important to note that (1) the above quote from Maimonides fails to include the previously
mentioned Talmudic qualifier in Pesachim l09a that the obligation to eat meat to rejoice on
holidays only directly applied “in the time when the Temple was standing,” and (2) that earlier in
the same quote, Maimonides indicates that people rejoice in different ways: sweets and nuts for
children and new clothing for women.

Also, as mentioned before, there have been a number of chief rabbis who were strict vegetarians,
and ate no flesh products at all (see Chapter 11).

17. Because the majority of Jews will probably continue to eat meat, isn’t it better that
they do so without being aware of the Jewish principles such as bal tashchit, (the mandate not
to waste resources), tsa’ar ba’alei chayim (the mandate to avoid causing unnecessary suffering
to animals), and pikuach nefesh (the mandate to protect human life) that are being violated?
Shouldn’t a Jewish vegetarian abstain from meat quietly and not try to convert others to his or
her type of diet?

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This is a common attitude that the author has found. Many people feel that if there are benefits to
vegetarianism, and if some people want to have such a diet, fine, but they should keep it to
themselves and not try to convert others.

The question really becomes one of how seriously we take Jewish values. Are we to ignore Torah
mandates to preserve our health, show compassion for animals, conserve resources, help feed
hungry people, and preserve the earth, which animal-centered diets directly or indirectly violate?
Is it proper that people be kept uninformed about the many contraventions of Torah values so that
they can continue their eating habits with a clear conscience?

The following powerful Talmudic teaching shows the importance of speaking out when improper
actions occur:42

Whoever is able to protest against the transgressions of his own family and does not do so is
punished for the transgressions of his family. Whoever is able to protest against the transgressions
of the people of his community and does not do so is punished for the transgressions of his
community. Whoever is able to protest against the transgressions of the entire world and does not
do so is punished for the transgressions of the entire world.43

The Talmud also relates a story of how apparently righteous individuals were punished along with
the wicked because “they had the power to protest but they did not.”44 Related to these principles
are the following teachings of the Jewish sages:

If a man of learning participates in public affairs and serves as judge or arbiter, he gives stability
to the land. But if he sits in his home and says to himself, “What have the affairs of society to do
with me?…Why should I trouble myself with the people’s voice of protest? Let my soul dwell in
peace!” If he does this, he overthrows the world.45

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If the community is in trouble, a man must not say, “I will go to my house, and eat and drink, and
peace shall be with you….” But a man must share in the trouble of his community, even as Moses
did. He who shares in its troubles is worthy to see its consolation.46

18. Since Rav Kook indicates that a vegetarian period will come in a later era, after
people have advanced to a higher ethical level much progress has been made in meeting human
needs, shouldn’t we refrain from promoting vegetarianism now?

Many of the problems related to modern intensive livestock agriculture have become far worse
since Rav Kook died in 1935. One can only wonder what his view would be today if he were aware
of the diseases, soaring medical costs, increasing environmental threats, widespread hunger, cruel
treatment of animals, and other negative effects of animal-centered diets.

As discussed previously, advocating vegetarianism is not in opposition to trying to help people.

Vegetarianism is one of the most important ways we can improve the lot of the world’s population
and of our imperiled planet, as well as show that the Torah’s message speaks to today’s many
threats. Also, a shift to vegetarianism often empowers people to see other issues more clearly and
act more effectively.

19. How would a Jewish vegetarian celebrate Pesach (Passover)?

Today there is no need to cook or eat meat on Passover. The eating of the Paschal lamb is no longer
required now that the Temple is not standing. One is obligated to commemorate this act, not to
participate in it. (Indeed, a Paschal sacrifice today is prohibited by Jewish law.) The late Dayan
Feldman stated that mushrooms, which have a fleshy appearance, may be used on the seder plate
to commemorate the Paschal lamb. Rabbi Huna, a Talmudic sage, stated that a beet can be used
for the same purpose.47 In a personal note to the author, Rabbi David Rosen pointed out that the
objects on the seder plate are symbolic, and hence there is no sin in improvising. He suggested that

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vegans use a beet to represent the Paschal offering (instead of a shank bone), and a mushroom to
represent the Festive offering (instead of an egg).48

The proper celebration of Passover requires the absence of leaven and the use of unleavened bread,
which we are commanded to eat “throughout your generations.” There are many vegetarian recipes
that are appropriate for seders and other Passover meals, a number of which can be found in several
books listed in the Bibliography.

Because Passover is the celebration of our redemption from slavery, we should also consider
freeing ourselves from the slavery of harmful eating habits. As our homes are freed from leaven,
perhaps we should also free our bodies from harmful foods. Because Passover is a time of
regeneration, physical as well as spiritual, maximum use should be made of raw fruits and
vegetables, which have cleansing properties.

There are other Passover themes related to vegetarian ideas. The call at the seder for “all who are
hungry to come and eat” can be a reminder that our diets can be a factor in reducing global hunger.
The Passover theme of freedom may be extended to the horrible conditions of “slavery” under
which animals are raised today.

The Haggadah for the Liberated Lamb (see Bibliography) has many ideas and suggestions
connecting Passover themes to compassion for animals that can be used to supplement traditional
Haggadahs. Low-fat vegetarian Passover recipes can be found on the Internet at the Vegetarian
Resource Group’s and Vegsource’s websites (see Appendix).

20. In Jewish literature, it is stated that with the advent of the Messiah a banquet will be
given by God for the righteous in which the flesh of the giant fish Leviathan will be served.49
Isn’t this inconsistent with the idea that the messianic period will be vegetarian?

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These legends concerning the Leviathan are interpreted as allegories by most Jewish scholars.50
According to Maimonides, the banquet is an allusion to the spiritual enjoyment of the intellect.51
Abarbanel and others consider the descriptions of the Leviathan to be allusions to the destruction
of the powers that are hostile to the Jews.52

21. Some people believe that vegetarians should aspire to become vegans (those who
don’t use milk, eggs, leather, or any product from an animal). How can an Orthodox Jew be a
vegan since he would not be able to use tefillin, a shofar (ram’s horn), a Sefer Torah, and other
ritual items that are made from animals?

If a person became a vegetarian but not a vegan, he or she would still do much good for animals,
the environment, hungry people, and the preservation of his or her health. If a person embraces
veganism except in cases where specific mitzvot require the use of some animal product, even
more good will be done.

It is important to emphasize that, for hiddur (enhancement of) mitzvah, it is preferable for the
religious items mentioned above to be made from animals that were raised compassionately and
died natural deaths.53

The number of animals slaughtered for Jewish ritual purposes is minute compared to the billions
killed annually for food. The fact that there would still be some animals slaughtered to meet Jewish
ritual needs shouldn’t stop us from doing all we can to end the horrible abuses of factory farming.
Also, most problems related to animal-centered diets—poor human health, waste of food and other
resources, and ecological threats—would not occur if animals were slaughtered solely to meet
Jewish ritual needs. Our emphasis should be on doing a minimum amount of harm to other people,
the environment, and animals.

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 22. During the messianic period, when the Temple in Jerusalem is rebuilt, won’t the
sacrificial services be restored and won’t people have to eat meat?

As indicated previously, Rav Kook and others believed that in the messianic period, human
conduct will have improved to such a degree that animal sacrifices will not be necessary to atone
for sins. There will only be non-animal sacrifices to express thanks to God. As mentioned before,
Maimonides believed that the sacrifices were only a concession to human weakness to begin with,
and, had we not fallen back into idolatry and built the Golden Calf, we might not have had
sacrifices at all. So we must ask ourselves: If the messianic era represents a return to the pristine
holiness of Sinai before the Golden Calf was built, why would we need to restore the sacrifices?

While most Jewish scholars assume that all Jews ate meat during the time that the Temple stood,
it is significant that some (Tosafot, Yoma 3a, and Rabbeinu Nissim, Sukkah 42b)54 assert that
even during the Temple period it was not an absolute requirement to eat meat. Rabbeinu Nissim
characterizes the “requirement” to eat the meat of festival offerings as mitzvah min ha-muvchar,
that is, the optimal way of fulfilling the mitzvah of rejoicing on the festival, but not an absolute
requirement.55

Rabbi Moshe Halevi Steinberg, in the responsum previously mentioned, points out that
vegetarianism for health reasons did not conflict with Halacha even in Temple times.56 He writes
that one could be a vegetarian the whole year, and by eating a kazayit (olive-size portion which,
due to its size, would not damage one’s health) of meat, the person would fulfill the mitzvah of
eating the meat of sacrifices. Even a Kohen (priest) could be vegetarian except when his turn came
to eat of the sacrifices, during his period of duty (about two weeks), when he, too, could eat just a
kazayit. According to the Hatam Sofer, since many Kohanim could join together to eat the required
amount, the vegetarian Kohen could eat even less than a kazayit.57 Rabbi Steinberg notes that,
among the things listed as disqualifying a Kohen from service in the Temple, vegetarianism is not
included, since the vegetarian could arrange the problem of the eating of the sacrifices in one of

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the ways listed above. However, Rabbi Steinberg adds, a Kohen who became a vegetarian because
his soul recoiled against eating meat would not have been allowed to serve in the sanctuary since,
if he forced himself to swallow a kazayit of meat, it would not fulfill the halachic definition of
“eating.”

23. How can an Orthodox Jewish vegetarian sincerely recite synagogue prayers for the
restoration of the Temple sacrificial services?

The following response is based on an essay by Rabbi David Rosen.58 He reminds us that (1)
Maimonides believed that the sacrifices were a concession to the times, (2) Rav Kook felt that the
messianic period in which the Temple would be rebuilt would be a vegetarian period, and (3) the
Temple service can be maintained without animal sacrifices, as is indicated by the rabbinic
teaching that in the future all sacrifices will be abolished, except for thanksgiving offerings. He
argues that the liturgy in the Sabbath and Festival Musaph (additional) service need not be
understood as expressing a hope for the restoration of animal sacrifices. Rather, it can be
interpreted as a recognition on our part of the devotion and dedication to God that our ancestors
showed, and an expression of our hope that we may be inspired to show the same spirit of devotion
in our own way.

24. Do you believe that flesh should not be served at Jewish functions and that all Jews
should be vegetarians?

Because the realities of livestock agriculture are inconsistent with basic Jewish values, Jews should
ideally be vegetarians and flesh should not be served at Jewish functions. But since the Torah does
give permission for people to eat meat (as a concession to human weakness), people have been
given the freedom to choose. In fact, the purpose of these questions and answers is to give Jews
and others information to help them make a decision that is informed and based on Jewish
teachings.

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 25. To improve health, wouldn’t it be wiser to advocate that people reduce their meat
consumption rather than that they become vegetarian? Doesn’t Judaism advocate moderation,
the golden mean, in such matters, rather than complete abstinence?

Certainly a reduction of meat consumption would be a step in the right direction. If many people
did this, it would sharply reduce many of the problems that we have been discussing. However, as
mentioned in Chapter 3, Rabbi Hirsch has stressed that “even the smallest unnecessary deprivation
of strength is accountable to God. Every smallest weakening is partial murder. Therefore you
should avoid everything which might possibly injure your health.”59

Responding to a similar argument with regard to smoking, Rabbi Moses Auerbach, a teacher at
Hebrew Teachers College in Baltimore, has stated that only deliberate self-delusion can persuade
a person that there are “safe” limits in smoking. He adds that there is absolutely no safety in
moderation, since even a limited intake of cigarette poison can seriously aggravate an existing
condition of heart or lung disease that a person may not be aware of.60 Rabbi Auerbach has also
argued that even if there is a given point below which there is no risk, the peril of addiction and
gradual increases beyond “safe” levels would remain.61 The argument for moderate meat
consumption would need to address similar concerns before asserting that such a diet is consistent
with Jewish values.

26. What about the Chassidic view that, when one is pious and performs Torah mitzvot,
you elevate an animal by consuming its flesh, since the energy produced from the animal is used
to perform mitzvot, which the animal could not perform in any other way?62

This concept is related to the following kabbalistic teachings: during the Creation of the universe,
the Holy Vessels (Sephirot) that were intended to contain the Divine Light were shattered.
“Sparks” of holiness (netzotzot) fell to lower levels, ultimately becoming entrapped in material
things. When done with the proper intention (kavannah) by a pious person, mitzvot can “elevate”

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these sparks back into their proper place in the universe. This process will culminate in the coming
of the Messiah, and the restoration of spiritual harmony among all Creation. Kabbalists see meat-
eating as part of this process, since they believe that animals are thus elevated into their proper
levels of holiness.

There is also a reincarnational aspect to this teaching. According to the Kabbalists, sometimes a
human soul is reincarnated as an animal, but retains its human consciousness, in order to atone for
a specific sin. In Shivchei Ha-Ari (a 16th-century collection of stories about Rabbi Isaac Luria),63
there are several tales about the Ari communicating with human souls in animal bodies. Similar
stories are also recorded about the early Chassidic masters. In many of these cases, the soul in the
animal asks the Rebbe to consume its meat and use the resultant strength for a specific mitzvah, in
order to offset the sin and set the soul free to reincarnate as a human being once again. This, too,
is part of the process of “elevating holy sparks.”

Yonassan Gershom, a vegetarian Chassidic rabbi from Minnesota, believes that these concepts can
be reconciled with vegetarianism. He notes that the process of raising sparks is cumulative, not a
self- perpetuating cycle for all eternity. It is also an individualized process. Each human being is
born with the mission to elevate specific sparks, and not others. As we come closer to the time of
the Messiah, the process of raising sparks through the consumption of meat is also nearing
completion. In his book, Jewish Tales of Reincarnation,64

Rabbi Gershom cites the story of a Chassid who lost his taste for meat, and was later told in a
dream that this was because he had completed the elevation of the specific sparks in meat that he
was intended to elevate. The Chassid then became a vegetarian.65 Rabbi Gershom points to the
recent increase in vegetarianism as a possible indicator that many people, like the Chassid in the
story, are naturally losing their taste for meat precisely because they have already elevated the
sparks assigned to them. In addition, he notes the very cruel treatment of animals today, which is
not the way animals were raised and slaughtered in the days when the Chassidic stories originated.

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At that time, animals were treated as individuals. When the time came to butcher the family cow,
the person eating the meat had personal interaction with the animal. Today, however, this
relationship no longer exists. Most of us do not take our own cow or chicken to the shochet (ritual
slaughterer), nor is there much interaction between the shochet and the animal.

After visiting a modern slaughterhouse and viewing current methods of meat production, Rabbi
Gershom asserts that the shochtim, no matter how sincere and dedicated they may be, cannot
maintain a spirit of holiness while slaughtering hundreds of animals under the mass- production
conditions of today’s slaughterhouses. In past centuries, an individual blessing was said with
kavannah (intention) before slaughtering each animal. But, in today’s high-speed industry, many
shochtim can only make a single blessing for the whole day’s quota of animals. If this is the case,
how can there be proper kavannah for the elevation of the souls? Rabbi Gershom asserts that we
are now left with the empty shell (klippah) of fleshpots without holiness.

Even in cases where the slaughtering is performed with the proper kavannah, the process does not
necessarily go on forever. Rabbi Yehuda Hirsch of Strettana, a 19th-century Chassidic Rebbe
(Rabbi), had once been a ritual slaughterer. So pure and holy was he that flocks of wild doves
came of their own accord to lie down under his knife. The Seer of Lublin, upon seeing this miracle,
urged Reb (Rabbi) Yehudah’s teacher, Reb Urele of Strelisk, to ordain his disciple as a rabbi. But
Reb Urele refused, saying that there were thousands of poor human souls reincarnated in the kosher
species of animals, and that being a shochet was the proper work for Reb Yehuda. The time came,
however, when the flocks of doves ceased to come. Reb Yehuda then gave up the butcher’s
business and was ordained as a rabbi.66

One is tempted to ask whether Reb Yehuda would have been willing to participate in the kosher
meat industry as it exists today, given that he would scarcely have time to properly focus his
thoughts before slaughtering each animal. It once happened that one of Rebbe Nachman of
Breslov’s followers was thinking about becoming a shochet and asked the Rebbe for his opinion.

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The Rebbe responded by giving lesson number thirty-seven of Likutei Moharan,67 which explains
that the soul of the animal is attached to the blood and that the shochet must have true kavannah
in wielding the knife in order to raise the sparks properly. Failure to do so, says Reb Nachman,
affects not only the animal, but the livelihood of the whole Jewish people because “where there is
no Torah, there is no bread” (Pirke Avot 3:17). After hearing this lesson, the disciple decided
against becoming a shochet.68

Rabbi Isaac Luria (the Ari) writes that “only a Torah scholar who is God-fearing and eats with
proper intent can elevate the sparks of holiness within animals.”69 There is also a kabbalistic
concern about the spiritual effect of meat-eating on the person. The Breslover Rebbe states that
only a person who has reached a high spiritual level can be elevated by eating animal foods, and
the opposite is also true: a person who lacks this high spiritual level may be further debased by
eating animal foods.70

Rabbi Chaim Kramer, a respected contemporary Breslover scholar, notes in his commentary
to Likutei Moharan 37:6 that “when a person eats the meat of an animal which lacks proper
Shechitah (ritual slaughter), he also ingests the aspects of animal matter, darkness, foolishness,
judgments, forgetfulness, and death.” In the cases where a sinful soul has reincarnated as an
animal, there is the additional danger that, if one is not holy enough to elevate the soul in the meat,
then that soul may attach itself to you and, in turn, drag you down into sin. For this reason, Rabbi
Moshe Cordovero, a major 16th-century kabbalist, expressed the opinion that one should eat a
minimum of animal flesh.71

Not only is the sinner debased by eating animal foods, but the animals themselves are debased by
misuse of their energy, for which the person who ate them will have to answer in the next life. In
his book, My Prayer, Lubavitcher Chassid Rabbi Nissim Mindel notes that if one eats a chicken
and then uses its energy to cheat or steal, the chicken can demand at the Heavenly Court, “By what
right have you taken my life, and involved me in crime, which I would never have committed

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otherwise?”72 Rabbi Gershom cites a similar story about animal souls which accused the false
Messiah, Shabbetai Tzvi, before the Heavenly Court, complaining that he had used their energy to
mislead the Jews into heresy.73 These teachings strongly indicate that raising sparks through
eating meat is not something to be taken lightly. This is why the Talmudic sages teach, “One who
is ignorant of Torah is forbidden from eating meat.”74 This raises the question as to how many of
us in this day and age are holy enough to eat meat with the proper consciousness to raise the sparks.

As a non-Chassid, I would respectfully observe that it seems hard to see how sparks of holiness
can be elevated under modern conditions that involve so much cruelty to animals and do so much
harm to people and the world. Also, based on recent nutritional studies, one would be better able
to perform mitzvot and other sacred activities through a sensible, nutritious vegetarian diet, rather
than by eating meat, with all its negative effects on health.

Questions for Vegetarians to Ask

Vegetarians, especially those who have recently changed their diets, are generally on the defensive.
They must deal with many questions, such as the ones in this chapter. Those who eat meat have
the support of society, and thus they never consider the consequences of their diet. It is vegetarians
who are asked to explain the reasons for their diet, rather than those who support the cruel treatment
and unnecessary slaughter of animals that an animal-centered diet requires.

Perhaps there are times when vegetarians should take the offensive in conversations with meat-
eaters. Answers when questioned, and queries vegetarians put to their interrogators, can help show
the benefits of vegetarianism and its consistency with Jewish values.

Here are some questions that can help vegetarians politely and respectfully “turn the tables” on
non-vegetarians:

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• Do you know how much cruelty is involved in raising animals for food today?

• Are you aware of the links between meat-eating and heart disease, cancer, and other
degenerative diseases?

• Could you visit a slaughterhouse or kill an animal yourself?

• Do you know that while millions die annually of starvation, most grain grown in the
United States and in most affluent countries is fed to animals destined for slaughter?

• Are you aware of the consequences of animal-centered diets with regard to pollution,
destruction of tropical rain forests and other habitats, use of land, water, and other
resources, and global climate change?

• Since Jews are only permitted to kill animals to meet an essential human need, and it is
not necessary to consume animal products in order to maintain good health (the contrary
is the case), can we justify the slaughtering of animals for food?

• Can we justify the force-feeding of ducks and geese to create pâté de foie gras? Can we
justify taking day-old calves from their mothers so that they can be confined in cramped
crates until they are killed, so that people can eat veal? Can we justify the killing of over
250 million male chicks immediately after birth at egg-laying hatcheries because they
cannot produce eggs and have not been genetically programmed to have enough flesh to
make it profitable to raise them for slaughter? Can we justify artificially impregnating cows
every year so that we can continue to drink milk intended for their calves? Can we justify
the many other horrors of factory farming?

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 • Since our sages state that we do not know the true value or reward for one mitzvah as
compared with another, why do we seek to build extensive fences to expand certain ritual
mitzvot while often ignoring broader mitzvot such as tikkun olam (repair the world), bal
tashchit (do not waste resources), bakesh shalom v’rodef shalom (seek peace and pursue
it), and tsa’ar ba’alei chayim (do not cause “pain to living creatures”)? By doing so, do we
miss the forest for the trees?

• Do you know that vegetarianism is the diet most consistent with Jewish values?

When confronted with questions from people who are unthinkingly supporting current practices,
it may be useful and effective to keep the focus on these wider concerns.16

END NOTES

1. Pesachim 109a.

2. Baba Batra 60b.

3. Ibid.

4. Rabbi J. David Bleich, “Vegetarianism and Judaism,” Vol. 23, No. 1 (Summer, 1987),

87. Other sources that indicate that there is no necessity to eat meat at any time today are cited by S’dei Chemed, Volume 5,

(Inyon Achilah) and Volume 6 (basar); Rabbi David Rosen (Rabbis and Vegetarianism, pages 53 and 57); and Dovid Sears, (A

Vision of Eden [unpublished manuscript]).

These cited sources include: Kiddushin 3b; Reisheet Chochma 4, 129 (of Rabbi Elijah de Vidas; Teshuvot Rashbash, 176; Magen

Avraham, Orach Chayim 696:15; Sh’nei Luchos HaBris, as cited in Pischei Teshuvah, Yoreh Deah 18:9; Be’er Heitev (quoting

Isaac Luria (the “Ari”) on Shulchan Aruch, Orach Chayim 134:1; Kerem Shlomo Yoreh Deah, 1; Shulchan Aruch, Orach

16
This is chapter 7 of the 3rd edition of my book, “Judaism and Vegetarianism.” The complete text can be found at

www.JewishVeg.org/schwartz.

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Chayim, 288.

5. Rabbi Alfred Cohen,“Vegetarianism From a Jewish Perspective,” Journal of Halacha and Contemporary Society, Vol. 1, No.

II, (Fall 1981): 41, 43.

6. Ibid, 43.

7. Rabbi Moshe Halevi Steinberg, “A Collection of Responsa” (questions and answers concerning conversion and converts),

Responsa No. 1, 2.

8. Kook, Vision, Sections 1–7.

9. Shabbat 119; Sanhedrin 7.

10. Sanhedrin 59b.

11. Kook, Vision, Section 2; Also see J. Green, “Chalutzim of the Messiah: The Religious Vegetarian Concept as Expounded by

Rabbi Kook” (lecture given in Johannesburg, South Africa), 2.

12. Ibid.

13. Rabbi Samson Raphael Hirsch’s commentary on Genesis 1:26.

14. Reverend A. Cohen, The Teaching of Maimonides, New York: Bloch Publishing Co., 1927, 178.

15. Ibid, based on Maimonides, Guide to the Perplexed 3:32; Maimonides did believe that the Temple sacrifices would be

reestablished during the messianic period.

16. Ibid, 178–79.

17. Ibid, 179.

18. Rabbi J. H. Hertz, The Pentateuch and Haftorahs, London: Soncino Press, 1958, 562.

19. Ibid.

20. Ibid, 559.

21. Rashi’s commentary on Isaiah 43:23.

22. Commentary of David Kimchi on Jeremiah 7:22–23.

23. Rev. Dr. A. Cohen, Soncino Chumash, London: Soncino Press, 647.

24. In Olat Rayah, 2: 292, Rav Kook stated: “In the future, the spirit of enlightenment will spread and reach even the animals.

Gift offerings of vegetation will be brought to the Holy Temple, and they will be acceptable as were the animal sacrifices of old”;

also see Hertz, Pentateuch and Haftorahs, 562.

25. Midrash Vayikra Rabbah 9:7; also see Hertz, Pentateuch and Haftorahs, 562.

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26. Berachot 17a.

27. Morris Laub, “Why the Fuss over Humane Slaughter Legislation?,” Joint Advisory Committee Paper, January 26,1966, 1.

Also see the extended discussion in Rabbi E. J. Schochet’s Animal Life in Jewish Tradition, New York: K’tav, 1985, 283–287.

28. Ibid, 2.

29. Laub, “Why the Fuss?”; Resolution of the Rabbinical Council of America, No. 16, (27th Annual National; Convention, June

24–27, 1963.)

30. Quoted in The Extended Circle, Jon Wynne-Tyson, ed., Fontwell, Sussex: Centaur Press, 1985, 28.

31. Ibid, 16.

32. Rabbi Samson Raphael Hirsch, Horeb, Dayan Dr. I. Grunfeld, trans., London: Soncino Press, 1962, Chapter 17, Section 125.

33. Cohen, “Vegetarianism…,” 62.

34. Ibid.

35. Josephus, Wars of the Jews, Vol. I, Cambridge, MA: Loeb Classical Library, Harvard University Press, 1926, 7.

36. II Maccabees 5:27.

37. Cohen, “Vegetarianism…,” 47.

38. Quoted in SANE (Committee for a Sane Nuclear Policy) slide show, “The Race Nobody Wins.”

39. Cohen, “Vegetarianism…,” 50.

40. This speculation is based on a statement by Rabbi Zalman Schachter, foreword to Louis A. Berman’s Vegetarianism and the

Jewish Tradition (New York: K’tav, 1982), xv.

41. Maimonides, Mishneh Torah, Laws of Festivals, 6:18.

42. See “Involvement and Protest,” Chapter 1 of Judaism and Global Survival, Richard H. Schwartz, New York: Atara, 1987.

43. Shabbat 54b.

44. Shabbat 55a.

45. Tanchuma to Mishpatim.

46. Ta’anit 11a.

47. Pesachim 114b.

48. Also see Diana K. Appelbaum, “Vegetarian Passover Seder,” Vegetarian Times, 37 (April 1980): 44, and S. Strassfeld et al.,

The (First) Jewish Catalog, Philadelphia: Jewish Publication Society, 1973, 142.

49. Baba Batra 75a; Midrash Leviticus Rabbah 13:3; 22: 10; Sanhedrin 99a.

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50. The Jewish Encyclopedia, New York: K’tav, Vol. 8, 38.

51. Ibid.

52. Ibid.

53. Shabbat 108a and “Tosefot S. V. ‘Aizeh.”

54. Rabbi J. David Bleich, “Vegetarianism and Judaism,” Tradition, Vol. 23, No. I (Summer, 1987).

55. Ibid.

56. Steinberg, Responsum No. 1,3.

57. Ibid.

58. Rabbi David Rosen, “Vegetarianism: An Orthodox Jewish Perspective,” in Rabbis and Vegetarianism: An Evolving

Tradition, Roberta Kalechofsky, ed., Marblehead, MA: Micah Publications, 1995, 59–60.

59. Rabbi Samson Raphael Hirsch, Horeb, Dayan Dr. I. Grunfeld, trans., London: Soncino Press, 1962, Chapter 62, section 428.

60. Rabbi Moses Auerbach, “Smoking and the Halacha,” Tradition, 10 (3) (Spring, 1969), 50.

61. Ibid.

62. This question is included here because it is often raised, especially by Chassidim. For the response I am greatly indebted to

Rabbi Yonassan Gershom, author of Jewish Tales of Reincarnation (Northvale, NJ: Jason Aronson, 1999), and to Rabbi Dovid

sears for his careful review and many valuable suggestions. Rabbi Sears also covers these issues in greater depth in a his

forthcoming book, tentatively entitled, Compassion for Animals in Jewish Law and Mysticism.

63. Klein, Aaron and Jenny, Eds, and trans., Tales in Praise of the Ari, New York: Jewish Publication Society, 1970.

64. Jewish Tales of Reincarnation, Northvale, NJ: Jason Aronson, 1999.

65. Gershom, Jewish Tales, 75–77.

66. Langer, Jiri, Nine Gates to the Chassidic Mysteries, ed. and trans. by Stephen Jolly, James and Clark. New York. 1961, pp.

100–01.

67. Mykoff, Moshe (trans.) and Chaim Kramer (annotator), Likutei Moharan, Breslov Research Institute, Jerusalem, 1997,

Volume 5.

68. Siach Sarfei Kodesh 1–190.

69. Sha’ar haMitzvot, Ekev,100, as preserved by Rabbi Chaim Vital.

70. Sefer HaMidot, II: 1.

71. Shiur Komah.

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72. Mindel, My Prayer, 280.

73. Gershom, 73–75.

74. Pesachim 49b.

Rabbi Anthony Manning writes:17

17
https://rabbimanning.com/wp-content/uploads/2017/03/Vegetarianism.pdf

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