창세기 9:3의 주석

לכם יהיה לאכלה SHALL BE FOOD FOR YOU — For I did not permit Adam Harishon to eat meat, but green herbs alone; but lo you — even as the green herbs that I gave the full use of to Adam Harishon — do I give everything (Sanhedrin 59b).

EVERY ‘REMES’ (MOVING THING) THAT LIVETH. This refers to cattle, beasts and fowl — and also the fish in the sea — since all of them are called “moving things,” just as it is written: Every living creature ‘haromeseth’ (that creepeth) wherewith the waters swarmed.¹⁸³Above, 1:21.

כל רמש אשר הוא חי, Any moving thing which is alive, etc. We need to understand why meat had not been permitted as food to Adam whereas now G'd permitted Noach to enjoy a meat diet. There may have been three reasons why Noach was permitted to eat meat. 1) His care for the animals during a whole year in the ark kept the whole species alive. 2) He expended a great deal of tender care on these animals. It is with regard to this that the Psalmist 128,2 says: יגיע כפיך כי תאכל אשריך וטוב לך. "When you eat what you have laboured for with your hands, you will be happy and well off." 3) G'd was in a favourable frame of mind having promised not to destroy all flesh. Hence He permitted Noach to eat of the fruit of his labours.

כל רמש אשר הוא חי, the word אשר which follows the word רמש lacks the connecting letter ו. This is not something unique, seeing we find it in Chabakuk 3,11 שמש ירח, “sun and moon,” instead of שמש וירח, or in Exodus 1,1 ראובן שמעון, instead of ראובן ושמעון, and many other such examples.
אשר הוא חי, these words refer to the fish. It is also possible to understand these words as if the letter ו had not been omitted at all, so that the word רמש would be a collective term for all living creatures (as in Genesis 1,21) so that the additional words אשר הוא חי, would compare living creatures now to vegetation in Genesis 1,30 when G’d permitted only ירק עשב, the higher ranking plants as food for the human species. The fruit of the trees in the Garden of Eden were also included in the term ירק עשב, seeing that man had been permitted to eat any plant that grew out of the earth. I explained the meaning of those words on Genesis 1,11

כל רמש אשר הוא חי, “every moving living creature, etc.” This expression includes all creatures other than man.

Any creeping thing that lives will be for you to eat. For in the day of Adam, people's bodies were strong and the fruits had not yet been damaged and they could sustain a person like meat could. But, after the deluge, when food was damaged, and man was to be scattered to the edges of the land and far off isles for at that point hot and cold (weather) were introduced, so meat was needed for the maintenance of his health. Also, after they all lived through the actions of Noah who provided for them in the ark, they were like his acquisitions and in his possession. Also, because man originally wasn't on the level of "speaker" - only of "living" so only "growing" things were permitted to him. There was no difference between him and animals except that animals were given green vegetation to eat and man was given vegetation that produce seed, meaning fruit. Now, man was elevated to the level of "speaker." Just as there is no wrongdoing in the "living" consuming the "growing" for it is elevated in this manner as it become part of the body of the "living"thing, so too there is no wrongdoing if a "speaker" eats something "living" and it is elevated to become part of the body of the "speaker. This is what is meant by "like the green vegetation, I have given you all." Meaning: just as I prepared food for the animals to eat of the green vegetation [as is written: "and to all the animals of the field, all green vegetation for eating] because it elevates it to the level of "living," so too I have given you all, that you should eat all seed producing vegetation since you are also "living" beings and you should eat animals since you are "living speakers" and anything more lowly is fit to be the sustenance of that which is greater than it.

“I did not permit... The reason why Noach was permitted to eat meat, while Adam was not, seems to be as follows: Previously, men and animals were equal in that they all were Hashem’s creations. He formed them all from the earth; none had higher status than the other [as regards their bodies]. Why should one kill the other? But when they sinned, all should have been destroyed, and they survived only in Noach’s merit. This gave Noach a higher status than the animals. (Kitzur Mizrachi) Scripture connected the permission to eat meat to that of eating vegetables so we will not say that meat is now permitted instead of vegetables, and vegetables are no longer permitted. Thus Scripture tells us that eating meat is in addition to eating vegetables. (Divrei Dovid)

Mit der veränderten Lebensstellung erhält der Mensch auch neue Nahrung. Es ist nicht unwahrscheinlich, dass in der kürzeren Lebensdauer, wo also alles, was die früheren Geschlechter in sieben bis achthundert Jahren durchgemacht, in siebzig bis achtzig Jahren durchgemacht werden soll, die raschere Entwickelung und der schnellere Umschwung die tierische Nahrung bedingen. Die Verschiedenheit der Temperatur, der Wechsel der Jahreszeiten und Klimate dürfte gleichfalls nicht ohne Einfluß auf die Gestattung der tierischen Nahrung gewesen sein. Der Mensch wird dadurch weniger abhängig von der Nahrung, die der Boden ihm gewährt. Vor der Sündflut war, wie schon bemerkt, nach der Lehre der Weisen und im Einklange mit den geologischen Annahmen, eine größere Stetigkeit der Temperatur, eine üppigere Vegetation, und daher durch Pflanzen für stete Nahrung gesorgt, so dass es der tierischen Kost nicht bedurfte. Die תורה will keine Vegetarier, sie scheut nicht den Fleischgenuss, macht ihn sogar am י"ט zur Pflicht. Wäre unsere physische Stellung noch die ursprüngliche, so wäre uns wahrscheinlich der Fleischgenuss nicht gestattet worden, jetzt aber ist er wohl Bedürfnis. Sofort aber wie der Tiergenuss gestattet wird, treten auch Speisegesetze, מאכלות אסורות, ein. Bewegen sich doch auch die späteren Speiseverbote des jüdischen Gesetzes nur innerhalb des Tiergenusses, der, ursprünglich gar nicht gestattet, nur unter Beschränkungen erlaubt wird. Unter Vegetabilien ist keine Pflanze als solche zum Genuss verboten. ערלה ,חדש und כלאי כרם wurzeln in anderen Beziehungen. Das erste Speisegesetz, das weit über den jüdischen Kreis hinaus die ganze noachidische Menschheit bindet, אבר מן החי, ist in dem folgenden Verse ausgesprochen.

כירק עשב, “as if it were green grass.” Such grass had been permitted for man to eat ever since his creation. Just as some grass had never been fit to eat,though not forbidden,so some living creatures as well as fish and fowl would be permitted as food, whereas others would not because they are not suitable as such.

נתתי לכם את כל, “I have allocated it all to you in a similar manner.” The reason why G-d permitted eating living creatures after they had been killed, was that all of them had to thank man for having kept them from perishing during the deluge. As a result, all the animals were now totally at the mercy of man.