Following this sublime line of reasoning, we will now reveal the unique, auspicious qualities of the “garments of skin” that HKB”H fashioned for Adam HaRishon from the sin of the “nachash hakadmoni.” As we learned from the Pirkei D’Rabbi Eliezer, it attracted all animals and birds to come and bow down to it. Now, we have learned in the Mishnah (Kiddushin 82a): "רבי שמעון בן אלעזר אומר ראית מימיך חיה ועוף שיש להם אומנות והן מתפרנסין שלא בצער, והלא לא נבראו אלא לשמשני ואני נבראתי לשמש את קוני, אינו דין שאתפרנס שלא בצער, אלא שהרעותי את מעשי וקפחתי את פרנסתי". Rabbi Shimon ben Elazar says: Have you ever seen a wild animal or a bird that has a trade? Yet, they sustain themselves without travail, though they were created only to serve me; whereas, I was created to serve my Master. Does it not follow that I certainly should be able to sustain myself without difficulty? However, I have corrupted my deeds and thereby forfeited my sustenance.
The brilliant author of the Panim Yafos (Bereishis) presents a fabulous interpretation of this Mishnah based on a teaching of the masterful Arizal in Sha’ar HaMitzvos (Eikev) concerning the activity of eating. The purpose of eating is for man to elevate the sparks of kedushah from the four categories that make up all of creation: דומם, צומח, חי, מדבר—inanimate objects, plant life, animals, and mankind (the one who speaks).
The lowest category, inanimate objects— “domeim”—consists of all objects that are stationary and cannot change locations on their own — such as earth, rocks, water, and salt. The next category up, plant-life—“tzomeiach”—possesses a life-force and includes everything that has the ability to grow and thrive—such as trees, grass, plants, and vegetation.
Next is the category of animals—“chai”—creatures possessing an even greater, more developed life-force, includes living creatures that possess the ability to move from place to place. The highest category, man, “midaber,” consists of human beings—whom HKB"H endowed with the power of speech.
If we examine this hierarchy, it becomes apparent that each category is nourished by the category below it. How so? The plants and vegetation, הצומח"«, receive nourishment from the soil of the earth, "הדומם"; thus, the sparks and elements of the inanimate matter are incorporated into the "צומח" and become inseparable from it. As a r esult, the “nitzotzei kedushah” originating from the inanimate category are elevated and become an integral part of the plant category.
The animals, "החי", feed off of the plants and their essence becomes inseparable and indistinguishable from that of the animals. Thus, the “nitzotzei kedushah” previously found in the "צומח" category are elevated to the category of animal-life, "החי", and are integrated into this category. Finally, man, "המדבר", possessing the faculty of speech, is nourished by the meat and flesh of creatures in the animal category, "החי". When he slaughters a kosher animal according to Torah guidelines, and consumes its meat after reciting a berachah, he incorporates the life-force and "nitzotzei kedushah" of the animal—which already contains the “nitzotzot” of the plant-life and inanimate elements—as an inseparable part of his being.
Based on this, the Arizal explains the rationale underlying the Gemara’s statement (Pesachim 49b): "תניא רבי אומר עם הארץ אסור לאכול בשר, שנאמר זאת תורת הבהמה והעוף, כל העוסק בתורה מותר לאכול בשר בהמה ועוף, וכל שאינו עוסק בתורה אסור לאכול בשר בהמה ועוף". It was taught in a Baraisa: Rebbe says: It is forbidden for an “ahm ha’aretz” (a boor; an unlearned Jew) to eat meat. For it is stated (Vayikra 11, 46): "This is the Torah pertaining to the animal and the bird." Whoever is occupied with the study of Torah is permitted to eat the meat of an animal or bird, but whoever is not occupied with the study of Torah is forbidden to eat the meat of an animal or bird. For, a talmid-chacham, one who engages in Torah-study, elevates and rectifies the "nitzotzei kedushah" that he incorporated from the meat that he consumed. An “ahm ha’aretz,” however, who neglects to study Torah, but chooses to occupy himself instead with the meaningless, frivolous pursuits of Olam HaZeh, is prohibited from eating meat; because not only does he fail to elevate the "nitzotzei kedushah," but he actually drags them down to perdition.
The Three Lower Categories Flee from a Person Who Will Not Elevate Them
Accordingly, the Panim Yafos explains why animals usually find their food in the vegetation scattered on the ground in fields and forests. For, the “nitzotzei kedushah” in the “domeim” and “tzomeiach”—inanimate objects and plant life—inherently desire to ascend to a higher level. The only way this can be accomplished is if an animal consumes them. Therefore, they are made readily available for animal consumption.
This then is the message conveyed by Rabbi Shimon ben Elazar: Have you ever seen a wild animal or a bird that has a trade? Yet, they sustain themselves without travail. Undoubtedly, this is because the plants and vegetation pursue the animals and birds, in a sense, because they want to be eaten by them, so that they can ascend to a higher level of kedushah. Yet, this poses the difficulty: But, after all, they were created only to serve me; whereas, I was created to serve my Master. Does it not follow that I certainly should be able to sustain myself without difficulty?
In other words, animals were created solely to serve and benefit mankind—so that a person will eat them and serve Hashem with the energy provided by consuming them. Thus, the “nitzotzei kedushah” within the animal are elevated and rectified. This prompted Rabbi Shimon to ask why mankind has to work so hard to make a livelihood and find sustenance. If animals find sustenance so easily, one would think that, all the more so, this should hold true for man. So, why is this not the case? He answers: However, I have corrupted my deeds and thereby forfeited my sustenance. Since man has strayed and does not serve Hashem with the strength and vigor provided by the food, he has forfeited his sustenance. How so? The food, such as the animals, flee from him, so that he will not sully the “nitzotzei kedushah” that they possess. This is the gist of his intriguing explanation.
We can now shed some light on the magnificent “segulah” associated with the “garments of skin” that
