ייִדישער מחשבֿה אויף דברים 12:20

There is a commandment that is essential, and it has limitations, such as the Nazirite who abstains from wine and any grape product throughout the duration of their vow. Wine increases desire and clouds the mind. We see this in the example of Daniel, who abstained from wine during Passover, even though it is only a rabbinic prohibition. Similarly, the Nazirite is prohibited from consuming vinegar, grape products, raisins, and grape seeds. They must not shave their hair, allowing themselves to appear attractive to women. The reason for this is that if one takes a vow to abstain from wine alone, they will not be fully dedicated and holy to the name of God unless they observe all the mentioned commandments. Our ancestors acted similarly on Yom Kippur, where eating is forbidden. This is the essence because any form of self-affliction that connects with the soul in the entire scripture is considered a fast. It is so because the soul's desire resides in the liver (Deuteronomy 12:20), as it is stated, "The desire of your soul." (Job 33:20) "His soul longs for food." Leviticus 7:18 states, "The soul that eats." The witnesses confirm this, as it is written in Isaiah 58:3, "Why have we fasted, and you do not see it? Why have we afflicted our souls, and you take no notice?" The reason is twofold. Similarly, in Isaiah 58:5, it says, "Is this the kind of fast I have chosen, a day for a person to humble himself? Is it only for bowing one's head like a reed and for lying in sackcloth and ashes? Will you call this a fast and a day pleasing to the Lord?" Furthermore, in Isaiah 58:5, it states, "You will call, and the Lord will answer; you will cry for help, and he will say: Here am I." I have already explained the concept in Psalm 35:13, "But as for me, when they were ill, my clothing was sackcloth; I humbled myself with fasting, and my prayer returned to my own lap." Why does the word "Nefesh" (soul) begin with a Bet in the context of fasting? It is because it is also forbidden to drink during fasting. This is found in Deuteronomy 14:23, "And you shall eat before the Lord your God, in the place that he will choose to make his name dwell, the tithe of your grain, your wine, and your oil." In the case of Daniel, in Daniel 10:12, it says, "I did not eat any choice food; no meat or wine touched my lips." This teaches us to comprehend and engage in fasting. There is no mention of bathing during fasting, and they said that one may wash if they have a seminal emission. How eager were the ancient sages! As it is said in Pirkei Avot 2:1, "Be as careful with a minor commandment as with a major one." Additionally, in Pirkei Avot 4:2, it states, "The reward for a mitzvah is a mitzvah."

It also seems that there was also a divine step taken to connect humanity with all other living things. This was indeed the best thing from the standpoint of divine perfection, that in the end, man will yearn for the highest ethical nobility, that he will demand of himself his obligation towards all creations, his friends in creation and in life. But for man [himself], he could not find a companion opposite him. Man is not prone to actualize his humanity if he has an urge to understand that he has a partnership and brotherly connection with animals that are more lowly than him. Therefore, he was disconnected from them through that slumber, where it was revealed to him that his bond of companionship is different than all other living things, and the small bond he had with the most devious of all animals, [the snake,] caused man a moral downfall to the point that he would only be saved from it through the placing of animosity between the two species, (Genesis 3:15) “I will place animosity between you and the woman, between your offspring and her offspring.” But when the Torah gave permission to eat meat, it when on at length, (Deuteronomy 12:20) “When your soul desires to eat meat...” as a boundary, as if to say, "When your natural ethical state does not abhor the eating of living things like you would abhor the eating of human meat..." That’s why the Torah doesn’t have to explicitly prohibit cannibalism, for [man] has already acquired the correct natural idea in this, and the Torah doesn’t need to give an exhortation, just like it doesn’t need to specify good and bad character traits, which are embedded, and familiar. But when the time comes of an ethical state of disgust for meat because of a natural repulsion to it, there will be no “urge of your soul to eat meat”, and it would [theoretically] be prohibited to eat.

Our opinion is not contradicted by Scriptural passages like the following: “He giveth to the beast his food” (Ps. 147:9); “The young lions roar after their prey, and seek their meat from God” (ibid. 104:2 1);” Thou openest thine hand, and satisfiest the desire of every living thing” (ibid. 145:16); or by the saying of our Sages: “He sitteth and feedeth all, from the horns of the unicorns even unto the eggs of insects.” There are many similar sayings extant in the writings of our Sages, but they imply nothing that is contrary to my view. All these passages refer to Providence in relation to species, and not to Providence in relation to individual animals. The acts of God are as it were enumerated; how He provides for every species the necessary food and the means of subsistence. This is clear and plain. Aristotle likewise holds that this kind of Providence is necessary, and is in actual existence. Alexander also notices this fact in the name of Aristotle, viz., that every species has its nourishment prepared for its individual members; otherwise the species would undoubtedly have perished. It does not require much consideration to understand this. There is a rule laid down by our Sages that it is directly prohibited in the Law to cause pain to an animal, and is based on the words: “Wherefore hast thou smitten thine ass?” etc. (Num. 22:32). But the object of this rule is to make us perfect; that we should not assume cruel habits: and that we should not uselessly cause pain to others: that, on the contrary, we should be prepared to show pity and mercy to all living creatures, except when necessity demands the contrary: “When thy soul longeth to eat flesh,” etc. (Deut. 12:20). We should not kill animals for the purpose of practising cruelty, or for the purpose of play. It cannot be objected to this theory, Why should God select mankind as the object of His special Providence, and not other living beings? For he who asks this question must also inquire, Why has man alone, of all species of animals, been endowed with intellect? The answer to this second question must be, according to the three afore-mentioned theories: It was the Will of God, it is the decree of His Wisdom, or it is in accordance with the laws of Nature. The same answers apply to the first question.