Comentario citado sobre Génesis 3:4

You shall not cook a kid in its mother’s milk. Regarding the reason for this commandment, most commentators have sought to explain but have not found a sufficient reason. Some say that this commandment is among the divine decrees [chukim] that have no reason known to us, and others say that it was originally a law of idolatry to cook meat in milk during their festivals, which is why this commandment is placed adjacent to the annual festivals. Some bring evidence from what is written And Abel also brought of the firstborn of his flock and of their fat (Genesis 4:4) [chelvehen, which is here understand as their milk], suggesting that they were accustomed to perform a service using meat with milk. It seems reasonable that this commandment relates to the prohibition of diverse kinds [kilayim] and the mixing of forces, because it is known that the flesh of the embryo is formed from the red blood of the female which produces all redness, for that is its source. Similarly, the milk of the animal also has its source in blood, as blood is transformed and becomes milk. According to this, both the flesh of the embryo and the milk come from the animal’s blood, as that is where they separate from. It is not proper to recombine them through cooking or through eating, since eating is also a form of cooking in the stomach. If one soaks meat in milk all day long, there is no violation of You shall not cook because they do not return to their original mixed state through soaking as they do through cooking in a pot or cooking in the stomach. This specifically applies when one eats meat first, as it does not cook quickly in the stomach before the milk arrives, but milk cooks quickly before the meat arrives, so there is not as much mixing. Therefore, there is no prohibition against eating meat after milk. The reason for this prohibition applies to all animal meat, but a kid in its mother’s milk is mentioned as the prime example because in this case the mixing is most fundamental and direct.

On the other hand, my great teacher Rabbi Shlomoh (Aderet) felt that that the Midrash refers to a real meal which will be served to the righteous in the world to come. He understood the saying quoted in Vayikra Rabbah 7,3 by Rabbi Berechiah literally. [This is at variance with Maimonides who understood all such Midrashim as purely allegorical as Rabbi Chavell pointed out in his notes.] Rabbi Berechiah bases himself on the verse in Leviticus 7,24 which seemed to him extraneous and from which he derived that the righteous who had refrained from eating any diseased animals or any which had died of natural causes, i.e. טרפה ונבלה, would be compensated in the future by participating in a meal from the meat of the Leviathan. The text does not say that these righteous will feast on “Leviathan,” but “on the meat of Leviathan.” This word suggested to my Rabbi that the Talmud discussed a real meal. Naturally, what the sages had in mind with this meal was not something exclusively physical, designed to only provide satisfaction for the body; this would certainly not be germane to the domain of the world of the future.
We know that spiritual forces are awakened and strengthened through the intake of physical food. The idea behind this feast therefore is that seeing it would be extremely satisfying from a gastronomic point of view, the spiritual benefits derived from it would be commensurate. It is not unlike the time when Yitzchak asked Esau to provide him with tasty venison to enable him to bestow a spiritual blessing on him (Genesis 27,4). We also encounter such a spiritually uplifting meal when Moses entertained his father-in-law Yitro in Exodus 18,12 where the eating is described as taking place לפני האלוקים, “in the presence of G’d,” i.e. it was a spiritual experience. Another example of such a meal is recorded in Samuel I where we are told that the young prophets stood and prophesied before Samuel as a result of having taken part of that meal. At any rate, it is likely that the meal G’d will serve the righteous in the future will have a similar effect on them. Some commentators believe that the food i.e. both meat and fish served at that meal, possesses special properties as the animals from which it will be prepared had been the original ones created during the six days when G’d made the universe. Our present world simply does not deserve that the people in it experience such delights. This is why the people who will be invited to participate in that meal will be the ones who have led exemplary lives in this life, denying themselves any forbidden pleasures.
It is entirely possible that such pure foods had been prepared already when Adam and Chavah were still in Gan Eden prior to their sin. There may even have been an allusion to this when the Torah described the tree of knowledge as inspiring the desire to acquire additional knowledge (Genesis 3,4).
Nowadays we are already familiar with a variety of drugs which are helpful in this regard. If that is so, then there can be no question that under the ideal conditions prevailing in Gan Eden some of the plants which were created during the six days of creation must have possessed such power. After all, the manna which the Israelites ate during their trek through the desert, though physical food, was designed for people of an especially high intellectual level. It was meant to enable the Israelites to comprehend abstract concepts and phenomena such as angels. The manna did not contain any superfluous ingredients which had to be excreted by the body as we know from Psalms 78,25 לחם אבירים אכל איש, “each man ate bread designed for highly intellectual persons.” Our sages in Yuma 75 explain that this means that all of the manna was absorbed by the body.
Our sages have found an allusion to the food which will be provided for the righteous in the future when they said in Chagigah 12: “G’d grinds manna in the heavens for consumption by the righteous.” Perhaps the period when this meal will be served will coincide with the end of the period when man [his surviving soul? Ed.] will require physical food to sustain him. Subsequent to that meal the period which our sages have described as an era during which the righteous will “sit” with their crowns on their heads enjoying the splendour exuded by G’d’s presence will commence, so that the meal served from the remains of the Leviathan will be the very last physical meal these souls will ever imbibe. Just as the eighth day of the festival of Sukkot, שמיני עצרת, is so named as it represents the pinnacle of the previous seven days of the festival as well as its conclusion, so the meal consisting of the Leviathan may be the pinnacle of physical life on earth to be followed by life of a totally different, exclusively spiritual level.

they invent falsehoods -- i.e. even though at first appearance, its evil and bitter end is visible. Nevertheless, they invent for themselves false pretexts to embellish the thing they lust for and cover up its evil, such as in the eating of the Tree of Knowledge, whose evil was apparent to them, since, behold, they were warned by the word of G-d of a punishment of death. But when the serpent showed them its beauty and desirableness, and then built up excuses and covered up its evil, as written "you will not die, for G-d knows..." (Gen. 3:4). Their hearts enticed them and they were seduced by his words.