Gifts of Meat



One of the lesser-known ways that the Torah provides for the support of the kohanim in their holy activities is through gifts of certain parts of slaughtered animals:



"This shall be the priest's due from the people: when any ox, sheep or goat is slaughtered as food, they shall give the priest the foreleg, the jaw and the maw [the last of a cow's four stomachs]." (Deuteronomy 18:3)



Rabbi Hisda's Offer



While this gift belongs to the kohanim, they do not have to eat it themselves. The Talmud recounts that Rabbi Hisda (a fourth-century Babylonian scholar and a kohen) found an original use for his gifts of meat:



"Rabbi Hisda held in his hands two portions of priestly gifts from cattle and said, 'Whoever will come and teach me a new dictum of Rav [preeminent scholar and leader, Rabbi Abba Aricha] - I will give this beef to him.'



"Rava bar Mahsia told him, 'So said Rav: If one makes a gift to his neighbor, he should inform him.' ...And Rabbi Hisda gave him the meat." (Shabbat 10b)



What is the significance of the meat given to the kohanim? And is there some connection between the prize offered by Rabbi Hisda and the dictum quoted by Rava bar Mahsia?



Permission to Eat Meat



To answer these questions, we need to examine the moral dilemma regarding the slaughter of animals for food. We find that the Torah expresses a certain reservation in the matter; its acquiescence to allow meat appears to be a concession to the baser side of human nature. Thus, the Torah adds the superfluous phrase, "When your desire to eat meat asserts itself" (Deuteronomy 12:20), implying that only when you have a strong craving for animal flesh, you need not fight this desire.



Why, then, are we allowed to kill animals for food? The Torah recognizes that, given our current state of weakness, we would be unable to perfect ourselves - both physically and spiritually - if we deny ourselves foods that give us strength.



Merely for the sake of our physical welfare, we would not be justified in taking the life of an animal, but, in time, the advance of humanity will bring about the overall elevation of the universe - including the refinement of the animal world. Therefore, it is fitting that the animals also pay the price for the interim struggle, until the world attains its desired goal.



Meat and Wisdom



With this understanding of the Torah's permission to eat meat, it is clear that this consent is tied in to the intellectual and moral advance of humanity - particularly the development of new knowledge in Torah and holy wisdom, which leads directly towards elevating the world. For this reason, we find the sages counseled, "An ignoramus should not eat meat." (Pesachim 49b) Since an ignoramus does not contribute to the world's spiritual advance, he is not justified in taking an animal's life for his food.



This also explains the purpose of the gifts of meat that the Torah decreed be given to the kohanim. The major source of income for the kohanim are tithes, which by Torah law are only taken from essential foods - grain, oil and wine. Why did the Torah also give cuts of meat to the kohanim? This confirms the idea that the Torah permits meat to strengthen the activities of scholars and holy teachers, so that they may expand their wisdom and help advance the spiritual growth of the world.



Therefore, Rabbi Hisda held up his portions of beef as a reward. The sages ascribed properties of increased intellectual powers in particular to beef (see Baba Kama 72a). Rabbi Hisda demonstrated his desire to realize the true purpose of this gift of meat - to gain wisdom and new Torah knowledge: "Whoever will come and teach me a new dictum of Rav - I will give this beef to him."



But why two portions of beef?



Rabbi Hisda realized his efforts to amass the sayings and wisdom of Rav would be rewarded doubly. First is the benefit that is gained from any word of wisdom. The second benefit comes from collecting together all of the statements of an eminent scholar and leader. By bringing together all of the sparks of light that illuminate each teaching, we can uncover a portrait of the great individual's unique approach, allowing us to follow in his spiritual path.



Private Versus Public Good



Why did Rava bar Mahsia relate to Rabbi Hisda this particular dictum, "If one makes a gift to his neighbor, he should inform him"?



This statement of Rav deals with an interesting moral dilemma. On the one hand, a person who loves doing chesed and helping others prefers his actions go unnoticed. In this way, the beneficiary is not obligated to express his appreciation, and the kindness is performed in a completely altruistic manner.



On the other hand, it is important for the moral development of the world that people develop and deepen their powers of appreciation. The trait of hakarat tova will bring ultimate good to the world, sanctifying life and uplifting our existence. So, which value should prevail ? the ethical benefit of the individual, or the moral need of the world?



Rav taught that the overall benefit of the world takes precedence over an individual's feelings of moral discomfort. Thus, when giving a gift, one should inform the recipient.



This teaching neatly corresponds to the moral dilemma regarding eating meat. A sensitive individual will feel moral aversion to the slaughter of animals, even for food. The Talmud teaches that Rabbi Yehuda HaNasi was punished when he failed to show proper sensitivity towards a calf about to be slaughtered, telling it, "Go! For this purpose you were formed." (Baba Metzia 85a) Such a spiritual giant should be appreciative of all ethical sensitivities. Even though the world is not yet ready for vegetarianism, such aspirations should nevertheless be given their due place.



But in the end, as with the case of giving a gift, the spiritual needs of the public come first. The need to permit meat in order to promote mankind's intellectual and spiritual advance takes precedence over any private moral calculations.



[Adapted from Ein Aya vol. III pp.14-15]