(RAMBAM 13 Principals of Faith – Principal Nine, Lesson Fourteen Excerpt; Page 333, 336)

Bachaye – All the mitzvos are G-dly, and they all reflect different spiritual motifs…. So milk and meat both represent certain spiritual entities. Just as both milk and meat when kept separate are permitted substances but are prohibited when combined, likewise the spiritual entities which they represent ought to be kept distinct….

The mystical significance of the prohibition against mixing milk and meat has been outlined by Recanti, Shaloh and Likutei Levi Yitzchak. Milk and meat are understood to be physical reflections or embodiments of spiritual forces. The tranquil whiteness of milk and its easy-flowing, liquid state are physical features that reflect the emotions of loving-kindness and gentle nurturance. The redness and toughness of meat sends a message of severity and discipline. According to the kabalah, these are not mere metaphors; the physical substances are direct manifestations of spiritual forces.

A physical blending of these two substances would thus result in an inappropriate mixing of the spiritual forces that they embody, and therefore the Torah forbids this act. In an almost identical fashion, it is forbidden to cross breed different species of animal, plow with an ox and donkey together, or ware a garment containing a mixture of wool and linen (shatnez), for all these acts would have undesirable spiritual consequences.

One problem with this interpretation is that it seems to contradict another fundamental principal of Jewish mysticism which teaches that the mixing of opposing spiritual forces is positive and desirable. In fact, we are taught that an integration and harmonization of opposing qualities (chibur shel shnei hafachim) is the highest form of perfection.

This, too, is reflected in classic Rabbinic thought. For example, Rambam writes, “the entire Torah was given to make peace” (Laws of Chanukah, at end) i.e to reconcile opposites.

Above, we have an insightful excerpt of a study from the Rambam 13 principals of faith regarding the issue of mixing milk and meat in the Torah; as written in the book of Deuteronomy.

(D’varim/Deuteronomy 14:21) “You are not to boil a young animal in its mother’s milk.”

Within the traditional Orthodox Jewish world, this is one of the top elements of a kosher diet next to the kosher slaughter of kosher animals. Traditionally, milk and meat are always kept separate whether in the fridge, dinner table and especially in recipes. There is much debate about this law and there are some who are stricter and then those who are more lenient, but for this study in particular the focus will not be on the debate of physical food, but rather our spiritual food which is Gods divine instructions, our Holy Torah.

In the above lesson from the Rambam, the following quote explains the milk in the best way: “The tranquil whiteness of milk and its easy-flowing, liquid state are physical features that reflect the emotions of loving-kindness and gentle nurturance.” For those who are new to the faith in the Messiah Maran Yeshua and taking upon themselves His yoke which is the Torah, they are like spiritual babies. Even though they could be grown adults, they need the proper food to sustain them; which nature itself even teaches us that it is the nourishing milk from the mother that sustains them until they are able to eat solid food, otherwise known as spiritual meat in this case.

(1 Corinthians 3:1-3) “As for me, brothers, I could not talk to you as spiritual people but as worldly people, as babies, so far as experience with Messiah is concerned. I gave you milk, not solid food, because you were not yet ready for it. But you aren’t ready for it now either! For you are still worldly! Isn’t it obvious from all the jealousy and quarrelling among you that you are worldly and living by merely human standards?”

Rabbi Shaul (Paul) was a pharisaic rabbi and understood the spiritual elements behind the meat and the milk prohibitions which even the great sages of traditional Orthodox Judaism discussed in the lesson above. Here, he is obviously writing about new believers in the Messiah who are coming from pagan and sinful backgrounds where they were so deeply involved romantically with the corrupted system of world, that it was very difficult to separate from her wicked ways. There is no way they could possibly handle or digest the spiritual meat of the Torah, just like a physical baby if you were to give them meat they would choke because they are not yet able to handle it in that stage of life. Likewise, they (the new believers) need the nurturing milk of the Torah to sustain them as they grow spiritually in love and righteousness until they can digest the meat and fat of the Torah.

(Hebrews/Messianic Jews 5:11-14) “We have much to say about this subject, but it is hard to explain, because you have become sluggish in understanding. For although by this time you ought to be teachers, you need someone to teach you the very first principals of God’s Word all over again! You need milk, not solid food! Anyone who has to drink milk is still a baby, without experience in applying the Word about righteousness. But solid food is for the mature, for those whose faculties have been trained by continuous exercise to distinguish good from evil.”

Rabbi Shaul (Paul) in his letter to the Hebrew believers delivered a message to those who have been raised Jewish with knowledge of the Torah of the God, but lack in the basic understanding of its divine instruction for our lives as a redeemed community. It is very possible for any mature believer to become puffed up with pride and arrogance, which leads to backsliding in a Torah centered life. As talmidim (disciples) of Maran Yeshua, we commanded by our Rabbi to go out and make talmidim (disciples) of all nations, but for us to do so, we need to take on the role of a teacher in one way or another. For the believers who have become sluggish in understanding as Rabbi Shaul said, they too need the milk of the Torah so that they can be raised up to apply the Word about righteousness and love which is the fullness of the Torah to proclaim the Messiah and the coming Kingdom.

Rabbi Shaul (Paul) also said “But solid food is for the mature, for those whose faculties have been trained by continuous exercise to distinguish good from evil.” This solid food or “meat” Shaul is referring to for the mature comes from years of Torah study and constant prayer and connection with God along with the discernment of the Ruach HaKodesh (Holy Spirit) within us.

(1 Thessalonians 5:20-22) “Don’t despise inspired messages. But do test everything – hold onto what is good, but keep away from every form of evil.”

The following excerpt is a very profound insight on the meat of the Torah from a traditional Orthodox Jewish perspective that will help us gain an understanding of the meat and milk of the Torah

(Parshas Beshalach page. 447: Sparks of Chasidus; Based on Likutei Sichos vol. 16, pp168ff) “Meat is a fatty food. It represents the mystical parts of Torah, which are not crucial to Torah observance but rather add inspiration, rather like fat, which add richness of flavor to food.”

Judaism is very rich in Torah knowledge and there are books and studies on every little detail of the Torah. Throughout history there have been amazing Rabbis from every sect of Judaism that have made commentaries on the Torah which are for the followers of Torah to gain a deeper insight into the application of mitzvot (commandments) in our lives. There is much debate however about what is considered right to use in study and what is wrong, for example rabbinical writings are discouraged at some congregations and encouraged at others, and although our salvation does not depend upon them, they still have a lot to offer us in the understanding of the Torah and Messiah.

(Acts 7:38) “This is the man who was in the assembly in the wilderness, accompanied by the angel that had spoken to him at Mount Sinai and by our fathers, the man who was given living words to pass on to us.”

Here is a portion of the book of Acts which illustrate the giving of the Torah to Moshe and to our fathers; it very closely resembles a passage from a portion of traditional Jewish literature used in a previous study.

(Mishnah/Pirkei Avot 1:1) “Moses received the Torah from Sinai and transmitted it to Joshua; Joshua to the Elders; the Elders to the Prophets; and the Prophets transmitted it to the Men of the Great Assembly. They [the Men of the Great Assembly] said three things: Be deliberate in judgement; develop many disciples; and make a fence for the Torah.”

The passing on of the Torah and the wisdom of the elders of Israel have been passed down from generation to generation both written and orally. Over time there has been countless commentaries and legal rulings by the Sanhedrin (Jewish Court), as well as the Mishnah which is the oral law finally written down into books, and the Talmud which is a commentary on the Mishnah. The Zohar, which is a kabbalistic commentary on the Torah is the most controversial of them all and should be studied by experienced Torah scholars because without a proper understanding and foundation of the Torah, it will cause confusion.

 (Mattityahu/Matthew 23:1-3) “Then Yeshua addressed the crowds and His talmidim: “The Torah-teachers and the P’rushim,” He said, “sit on the seat of Moshe. So whatever they tell you, take care to do it. But don’t do what they do, because they talk but do not act!”

Some may ask, what role does rabbinical writings and oral tradition have in our life as believers in Maran Yeshua? Here, in His own words to His talmidim he is commanding them to take care to do as the Torah-teachers (Rabbi’s) and the P’rushim (Pharisees) say because they sit in the seat of Moshe (Moses). In the Pirkei Avot, the Torah was passed down throughout the generations to the Men of the Great Assembly which in the context of Yeshua’s words makes sense to mean the Torah-teachers (Rabbi’s) and the P’rushim (Pharisees). One important factor to remember in regards to rabbinic literature is that our Holy Rabbi Maran Yeshua is the ultimate authority on all halacha and teachings regarding Torah. So if there is every a debate between the teachings of Maran Yeshua or any of His talmidim (disciples) and any form of rabbinical literature, then the authority of Maran Yeshua always over rules the halacha or teaching of the Rabbi or source in question.

So now with all this understanding of rabbinical literature and the command of Yeshua to take care and do as they say, what could it possibly have to do with the Torah’s command to not mix meat and milk? Although it has a very physical literal application which is applied as mentioned before, this is a matter of the spiritual elements for the born again believers in Yeshua.

This portion from the above lesson best describes the point which is being made: “A physical blending of these two substances would thus result in an inappropriate mixing of the spiritual forces that they embody, and therefore the Torah forbids this act. In an almost identical fashion, it is forbidden to cross breed different species of animal, plow with an ox and donkey together, or ware a garment containing a mixture of wool and linen (shatnez), for all these acts would have undesirable spiritual consequences.”

In the Torah, as we can see there are physical entities or elements that are forbidden to mix or put together. Of each the elements there is one thing they have in common which is there is one compound or even animal that is stronger or at a different level than the other and for this reason they cannot be mixed. Rabbi Shaul must have understood this concept very well when he wrote that the believers in question had to first receive milk and not solid food (meat) because there would have been undesirable spiritual consequences. A good example is the Torah’s prohibition against sowing two different kinds of seed together.

(Vayikra/Leviticus 19:19) “Don’t sow your field with two different kinds of grain.”

A believer could be compared to a field and the Torah can be compared to a seed. There are many different kinds of seeds and some have stronger root systems than the others. If a seed that could be compared to the milk of the Torah is sown with a seed that can be compared to the meat of the Torah then the roots would choke each other and as mentioned before would result in “undesirable spiritual consequences”. So it only makes complete sense to provide for the babies in faith the “milk” or very simple basics which are easy flowing and nurture the soul, and for those mature in faith and understanding to provide meat which represents the deeper elements of Torah which define and refine us as talmidim of Maran Yeshua.

(Yochanan/John 16:25) “I have said these things to you with the help of illustrations; however, a time is coming when I will no longer speak indirectly but will talk about the Father in plain language.”

These illustrations Yeshua is referring to are obviously His parables, which are very common in rabbinical literature. Yeshua, being an Exalted Rabbi knew that He could not speak directly to His followers about the Father and the Kingdom, but rather He had to use parables to describe these things. Because the nation of Israel is rooted in agriculture, a majority of His parables are based upon an understanding of agriculture and it made it possible for people to understand difficult matters of the Torah. This is an example from our Messiah himself about the milk of the Torah which was used to nurture the new born again believers.

In our world today, the word agriculture is not even known or understood but a majority of people, especially youths within the city limits. However just like the lost sheep of Yeshua’s time, the lost sheep of today have a perspective of the world based on the culture today because just as Rabbi Shaul said in 1 Corinthians chapter 3 “But you aren’t ready for it now either! For you are still worldly! Isn’t it obvious from all the jealousy and quarrelling among you that you are worldly and living by merely human standards?” The reason why Yeshua could not be direct was because the people were worldly, just like today the people are still worldly and I would say in a worse state than in the times of Yeshua and His talmidim. However, just like Yeshua used the elements of the culture and society of His time to reach the lost sheep, we too today have the same ability to discover and use the hidden wisdom of the Torah within the elements of our present culture and society to reach the lost sheep if the house of Israel.

So now, in conclusion based upon the research and study of the prohibition of meat and milk, we gain a deeper insight on the words of Rabbi Shaul in regards to milk and solid food (meat) which represent levels of Torah knowledge and revelation. We need to remember to only provide the milk of the Torah to the believers who are weaker or new to the faith and not the profound wisdom of the solid food or meat and fat of the Torah because this would be forbidden as we have learned from the teaching style of our Rabbi Maran Yeshua and the words of Rabbi Shaul. The following excerpt from the Rambam study above is a good point to make in concluding this study.

“One problem with this interpretation is that it seems to contradict another fundamental principal of Jewish mysticism which teaches that the mixing of opposing spiritual forces is positive and desirable. In fact, we are taught that an integration and harmonization of opposing qualities (chibur shel shnei hafachim) is the highest form of perfection.

This, too, is reflected in classic Rabbinic thought. For example, Rambam writes, “the entire Torah was given to make peace” (Laws of Chanukah, at end) i.e to reconcile opposites.”

Our Messiah Maran Yeshua is the highest form of perfection because He is our sinless unblemished Passover lamb. Being the living Torah made flesh, He represents both the nurturing and easy flowing milk of the Torah, as well as the rich, deeply profound elements of the torah which add inspiration as the meat or solid food of the Torah. It is only through our Rabbi Maran Yeshua the living Torah that we can reconcile the opposing forces in this world and attain lasting peace in His soon coming Kingdom.