So, since we spoke about detzach, the ba'alei chayim (animals), the vegetation, the living, the Rambam, hashgachah klalit (general providence), and no particular hashgachah (providence): Hashem knows everything that's going on, of course, but there is no real individual watching over each one. It is on a general level.
So it's an interesting thing. Since ba'alei chayim are only a to'elet (benefit) for bnei adam (human beings), maybe I could do with them what I want, even letza'er otam (to cause them pain) if I have to. Here, the Oznayim LaTorah brings a Rambam we learned: ta'am heiter tza'ar ba'alei chayim le-to'elet ha-adam (permitting animal pain for human benefit). There is an issur (prohibition) of tza'ar ba'alei chayim (pain to animals), as we learned from prikah u-te'inah (unloading and loading), which is given in the Torah. But there are times when it is mutar (permitted) to cause them pain for the needs of a human being, because everything is for the needs of adam (man). Of course, you can't do things just because you want to, to enjoy yourself. It has to be for a need.
Shechitatam muteret (their slaughter is permitted), against all those theories: “Oh, we can't kill animals!” Why? Al ken amar (therefore he said): mutar le-tza'er ba'alei chayim le-tzorech adam (it is permitted to cause animals pain for human benefit). Ein makom li-she'elah im al pi hadin yimane'a me-habehemah zeh tza'ar shechitah u-mitah (No question about slaughter and death). There is no question about that; they were made for it. That's their purpose! Keivan she'al ba'alei chayim lo nigzar im yagia lo al pi ma'asav lichyot o lamut (An animal's life or death isn't decreed by its deeds). There is no particular reason for them to be living, only to serve bnei adam, Bnei Yisrael.
Gam nisbar bah: lo zo bilvad she-shechitah muteret, ela she-yesh ofanim she-ha-shechitah hi mitzvah, af im yesh bahem mitzta'eret, kegon shechitat korban (It is understood that slaughter is not only permitted; in some cases it is a commandment, even if the animal suffers, such as with the slaughter of an offering). U-mutar lehishtamesh bahem le-to'elet kol asher yirtzeh (It is permitted to use them for whatever benefit one wants). We can eat! Who says you can't eat? Everybody's eating basar (meat)! So what's this whole thing about tza'ar, about having mercy on animals?
Of course, shechitah has to be done in a way that causes the least amount of tza'ar. The goyim soterim et atzmam (the nations contradict themselves): “No, we've got to be careful with animals,” and you see the way they kill them—you'd think they're merciless! Only al pi ha-Torah (according to the Torah) is there a din (law) about how you kill. Even with the arba mitot beit din (four court-imposed deaths), everything is al pi halachah (according to Jewish law), with rachmanut (compassion), so that a person should get Gan Eden (the Garden of Eden).
So here, u-mutar lehishtamesh bahem le-to'elet kol asher yirtzeh (it is permitted to use them for whatever benefit one wants), if there is a need. U-lehishtamesh be-va'alei chayim va-afilu le-tza'er oto ka'asher ha-davar na'aseh le-tzorech adam (and to use animals, and even cause one pain, when it is done for a human need). As Chazal taught: ohev lifrok ve-soneh lit'on, mitzvah be-soneh kedei lichfof et yitzro (One unloads for a friend and loads for an enemy, to subdue one's inclination).
So what's the mitzvah here? The mitzvah here is to load for the enemy in order to subdue one's inclination. Te'inah (loading): you're causing the animal pain! But since there is a mitzvah here, because the yetzer ha-ra (evil inclination) is involved, this is a need. Ach, to'elet—wow!
Kegon ba'u lifnei ha-adam shtei mitzvot bi-zman echad, ha-achat la'azor le-ohev lifrok (For example, two commandments came before a person at the same time: one, to help a friend unload). You want to help take the load off. That's a double mitzvah: you're helping the animal remove its weight and helping the man take the weight off. You did two mitzvot! So it seems that should be a bigger mitzvah to do.
And the second, u-shenit la'azor le-soneh, o lit'on masa al chamor (and the second, to help an enemy, or to load a burden onto a donkey): you have your dear enemy sitting over there, putting bundles and packages on the animal. That's tza'ar ba'alei chayim, but okay, it's a mitzvah! So which mitzvah should you go to? Take the one with double. That would be under normal circumstances.
Mutalat alav chovah lekayem be-son'o et mitzvat ha-te'inah, la'azor bi-te'inah le-son'o (It is incumbent upon him to fulfill the commandment to load for his enemy, to help his enemy load). And you have terrible feelings about that person; you hate him. People think sin'ah (hatred) has to mean fighting. I don't know. Sin'ah goes so deep that you just don't like someone and don't want to help them or do anything for them. That's sin'ah.
People don't realize how far sin'ah goes in people's lives today. They don't realize it. “No, I just don't want to talk to the guy.” You have nothing against him; you don't want to talk to him. But would you help him if he needed it? “I don't know.” You're a sone (one who hates). Over al lo tisna et achicha bilvavecha (Do not hate your brother in your heart) every second of the day. Do you realize that? People don't understand that.
How many people who are righteous walk around with sin'ah in their lev (heart), kin'ah (jealousy), sin'ah? You don't understand. “No, I don't hate anybody. I just don't want to help him.” Oh, really? So why don't you learn the halachot (laws), or go through the Ba'al HaChinuch? Go learn in mussar sefarim (ethical works) how far sin'ah goes.
Sin'ah: the talmidei chachamim (Torah scholars), Rabbi Akiva's students. They weren't walking around growling at each other and fighting with each other. They were tzaddikim gemurim (completely righteous people). Sin'ah balev (hatred in the heart): “No, no, I don't want to help this guy.” What? You're a sone. And see how far this goes in kehilot gedolot (large communities), in Klal Yisrael (all of Israel). Sin'ah: “I don't want to help, I don't want to...” Hashem yerachem.
So here, with this mitzvah of sone lit'on (loading for one who hates you), go load in order to break your yetzer ha-ra. You don't even know that you hate him. You think, “No, I just don't want to help him.” What life is all about. Okay, la'azor bi-te'inah le-son'o kedei lichfof et yitzro (to help his enemy load in order to subdue one's inclination). All your mitzvot that you're doing, if you're not working on your yetzer ha-ra, you've lost.
She'af al pi shesavar detza'ar ba'alei chayim de'oraita, adif leh beto'en, lefi de'asur min haTorah tza'ar ba'alei chayim (Even though he reasoned that causing animals pain is a Torah prohibition, loading for him is preferable, since the Torah prohibits causing animals pain). Ve-tza'ar ba'alei chayim kodem leferikah mibehemah kevu... (And the pain of animals comes before unloading the animal, kevu...). Go help them relieve their bundles; remove them. The animal is suffering, it's tired, and the massa (load) is on it, all those bundles on top of the poor animal.
“No, no, no, we're loading for the animal of the sone.” “No, no, no,” teiretz haGemara (the Gemara answers), de-lichof et yitzro adif (subduing one's inclination is preferable). Working on your middot (character traits) is worth the whole Torah kulah (entire Torah). Hitgabrut al yetzer ha-sin'ah kodemet (Overcoming the inclination to hate comes first). Oy, Hashem yerachem, what goes on in the world today!
Chashuvah yoter me'issur tza'ar ba'alei chayim, velachen chayav lit'on al behemat sone (It is more important than the prohibition against causing animals pain, and therefore he is obligated to load for the animal of one who hates him). “I don't like to talk to him. I don't like this, I don't...” Can you believe you're a sone? Fighting, fighting. Very righteous people. A sone Hashem.
Rav Simcha Zissel, the Alter of Kelm, explains: “Madua be'emet kefiyat yetzer adifa mitza'ar ba'alei chayim?” (Why is subduing one's inclination truly preferable to causing animals pain?) HaRav zatzal (of blessed memory) masbir (explains)... The Michtav Me'Eliyahu explains that ve-ta'anah zo shel tza'ar ba'alei chayim yesodah ke-hogen (this argument about animal suffering is fundamentally sound). U-kemo she-katav ha-Rambam: yesod behemah lo kehalachah... (And as the Rambam wrote: the foundation regarding an animal is not according to halachah...). Ein tzorech gadol yoter la-adam me'asher kefiyat yetzer ha-ra (There is no greater need for a person than subduing the evil inclination). That's worth more than anything in the world.
U-ve-godel ha-mitzvah le-sone, af al pi she-bechach zeh behemah hu nish'ar... (And because of the greatness of the commandment to load for one who hates you, even though in this way the animal remains...). Zot omeret: you're mema'et betza'ar ba'alei chayim in order to get the sin'ah out of your lev. Tikkun (spiritual repair) ha-adam is worth anything in the world, afilu kiveyachol be-yachas be-issur de'oraita (even, so to speak, in relation to a Torah prohibition).
Isn't that terrific? Something that looks achzari (cruel)—see? Something that looks like achzariyut (a trait of cruelty). The poor animal is suffering, and the poor animal is suffering! Yeah, it's true. “I'm not going to help that guy.” Why aren't you helping him? “Because it's te'inah, tza'ar ba'alei chayim.” Because you're a soneh (one who hates), you don't want to help him. If that was Mr. Rich, you'd run over there and help him take 100 lb off.
No, no, no, no. You don't understand: without mussar, a person can't be a ben Torah, can't be a... Not only that, he doesn't even look like an oved Hashem (one who serves God). Sin'ah balev is nora (terrible)! How far it goes—we see it every day. Miskenim elu (these unfortunate people), they think they're righteous people. So that's the inyan (matter).
Ve-im titmah (And if you wonder), surprisingly, lamah magi'a la-behemah, the miskenah, this fool, this miskenah? What harm was done to this animal? Lo, stam! Ah! Animals, they're nice creatures! These are domestic animals! Ha-biyur hu kemo... (The explanation is like...). Behemah, ein bikhlal diyun im magi'a lo o lo magi'a lah (An animal isn't part of the discussion of whether it deserves it or doesn't deserve it). There's no such question as whether it deserves it. The animal was put into the world; ma'aseihem kiyum ve-shefa (their actions are for existence and abundance). They have no good or bad deeds, and the din (judgment) of Heaven concerning an animal is decided by the way it brings more to'elet (benefit) to man.
Every object in this world is for the purpose of man, and therefore you have to use everything properly. That's why there's an inyan of bal tashchit (the prohibition against waste). You can't go destroying things, but if destroying them serves a purpose, you do bi'ur chametz (removal of leaven): you're burning the chametz (leaven). “Why are you throwing away all that chametz?” It's a mitzvah now! Avodah zarah (idolatry): burn it, destroy it! “Wow, you're terrible people!” No, no! We are serving Hashem, and these objects have to serve a purpose in serving Hashem.
So you see, people who have no brains have a lot of problems. “Look how cruel you people are! These poor people, they serve these big idols that they make, they pay fortunes for them, and you Jews are going to destroy them!” Because they're neged Hashem (opposed to God). Where are your brains? They're brainless people; there's nothing you can do about it. You can't explain this to them; it's so far beyond them. They have no understanding. The only time you start understanding is when you have a Torah'dike brain.
So that's what we're talking about, therefore animals: tachlit beri'atam hu lesharet et ha-adam (their purpose in creation is to serve man). And therefore you have to know: you can't just go around destroying things, stam (for no reason). You can't just rip things up and throw them away. People don't understand bal tashchit. Therefore, the service of adam is to metaken (correct) your middot through everything in the world.
So ba'alei chayim, ein musag bahem hashgachah peratit (there is no individual providence over animals); we know that. They have no ratzon (will), and they're here for a purpose. The Rambam: ve-ha-ra'ayah de-ha she-ein al ba'alei chayim hashgachah kelal perat (and the proof that there is no individual providence over animals), ve-ha-ra'ayah al heyot, heyot she-al ba'alei chayim bilti mushgach bahem (and the proof is that animals are not individually watched over). There is no special hashgachah; they have no ratzon, they have no mitzvot, and there is no individual providence over them.
Chavakuk Hanavi, mah sha'al? (What did he ask?) About the might of Nevuchadnetzar and the many people he killed. Amar Hashem Elokim (The Lord God said), ke-ilu ne'ezvu benei ha-adam, nishkechu ve-ne'esu hefker ke-dagim ve-tola'ei ha-aretz (as if human beings had been abandoned, forgotten, and left ownerless like fish and the worms of the earth). The mefaresh (commentator) explains a pasuk (verse).
What is Chavakuk telling us? When Nevuchadnetzar came and ravaged Yerushalayim, the miskenim, the Jews, the buildings, the country—destroying everything. The comparison is, amar Hashem Elokim, ke-ilu ne'ezvu benei adam (as if human beings had been abandoned), as if benei adam had been made like dagim ve-tola'ei ha-aretz (fish and the worms of the earth), like the fish and all the insects in the world. Meaning, to... So you kill them because they're dangerous, or because there's a need to get rid of them, or you want to kill dagim to eat them. That's how Nevuchadnetzar treated human beings.
So you see, dagim—you can kill them, because the Torah is telling you that you can kill dagim. The Torah says ve-ye'asef otam min ha-yam (and he gathered them from the sea). That's it; you kill them. That's what they're made for. What do they do, just run around in aquariums for people to look at? They're made to be eaten.
And it's strange: all these people who have such feelings about ha-chai (living creatures), don't they eat fish? Don't they eat any living creatures? Nothing? Vegetation is living also, you know that! How do you take a pear off the tree? Okay, so you hear: these things are mutar, and they're made for human use.
Ha-remes hazeh, mah amar? Ha-remes hazeh hu remes ha-aretz, she-ha-minim ha-hem ne'ezavim (What does this creeping thing say? This creeping thing is the creeping thing of the earth, whose species are abandoned): dagim and tola'im, they're made for the use of the world and for man's use. Aval ta'aseh adam ke-dagei ha-yam, ke-remes, lo moshel bo, kulo be-chakah ho'alah, be-chakah ho'alah (But You make man like the fish of the sea, like a creeping thing, with no ruler over him; they are all caught with a hook). They get caught by the fish, by the fisher. She-ha-navi mevi dugma al hasarat hashgachah mi-benei adam ka-dagim (The prophet gives an example of the removal of providence from human beings, like the fish).
Man has hashgachah! Hashgachah, don't leave them! Shofech dam ba-adam, damo yishafech (Whoever sheds man's blood, by man shall his blood be shed). You are harming a human being, hurting a human being physically or spiritually; you're a murderer! “I didn't kill him!” That's right—pouring out blood, malbin penei (shames someone), mevayesh a person, shofech dam. People don't understand: they're murderers physically, and with their lashon (tongue), and with all their acts. And these are people who are merciful: “Oh, poor animals.”
Lemedim anu she-ha-dagim u-she'ar ba'alei chayim einam mushgachim be-hashgachah peratit, ela ne'ezavim le-mikreh (We learn that the fish and other animals aren't watched over with individual providence, but are left to chance). You use them for whatever you have to use them for. Ken, ha-navi zeh inyan ken (Yes, this is the point of the prophet).
Oh, I like those women with those fur coats, and I like those fellows with those leather jackets. Where'd you get them from? And those shoes that you have, how come? You love animals, right? “Oh, this is pure leather!” Must come from killing an animal! Tipshim ka'eleh (fools like these)! Benei adam einam mufkarim le-mikrei ha-olam (Human beings are not abandoned to the chance happenings of the world). Everything is for man's use, ke-fi she-hushpe'u be-ru'ach ha-kodesh o be-mar'ot ha-nevu'ah (as they were shown through divine inspiration or visions of prophecy). Rotzeh lomar she-zeh moreh al godel ha-hashgachah (That is to say, this indicates the greatness of providence). Halo be-hashgachah? There is no special hashgachah for them; they're made to be used for man's purpose, and that's what they're here for.
She-al ken onesh lahem ve-nifra'im mi-kol mah she-osim, lo (For that reason they are punished and repaid for everything they do—not so). Amar, Hashem le-mishpat samto, ve-tzur le-hochi'ach yesadto (You have appointed him for judgment, O Lord; you have established him to rebuke, O Rock). Hashem Yitbarach (may God be blessed) lo silek et ha-hashgachah mi-benei adam (did not remove providence from human beings). Aderaba, aderaba (On the contrary, on the contrary), Hashem Yitbarach watches over them to punish them.
Man has special hashgachah, and what happens to him is me'et Hashem (from God). Don't blame people! People can be responsible for harming others, but mainly Hashem brought it about, and of course the person deserves that. If it didn't happen, he wouldn't deserve it. That's right! And therefore man has to know that everything that happens to him is me'et Hashem. That's Bnei Yisrael.
Le-hefech, Hashem Yitbarach watches over them to punish them, ke-fi she-ba la-olam (according to how he came into the world). There are levels of honor in providence over man. Al kol panim, ha-adam eino ka-dagim (In any case, man is not like the fish).
Listen, so all the fools can understand: man is special! You can't harm human beings! Only if they harm others, then there are rules of how to deal with them. Those are the mishpatim (laws), chukei mishpatim (laws) that we have. That's why there are onshim (punishments) in the Torah, not like the world's fools: “Oh, you can't punish these criminals! Put them away and support them, give them money and take care of them, and give them all the pleasures of the world.” These are criminals! Criminals have to be punished; they're not going to learn their lesson otherwise. Torah knows that if you want to metaken a person, the only way is through punishment.
But today, you can't punish, so therefore we give them prizes and rewards. Now, in the cells in the prisons, they have sports, relaxation, entertainment. Yeah, the world is upside down. Olam hafuch ra'iti shamah (I saw an upside-down world there). Who was it? Chisda? Rav Yosef? Rav Yosef went up to the shamayim (heaven) when he went unconscious and saw what was going on up there. He came back after he was unconscious; he woke up, and the rabbis who were there saw, “Oh, he went into a coma. What's going on?” Finally he woke up. “That means your neshamah (soul) went up to shamayim. What did you see?” “I saw an upside-down world.” “What do you mean, upside down? What do you mean? Shamayim is emet (truth).”
“Yeah, but all those wealthy people and all those fancy people and all those people who were famous here—I don't want to tell you where they're at over there, boy. They're suffering. Oh!” “So that's emet, it's not hafuch (upside down).” “No, no. This world is olam hasheker (world of falsehood); up there is the emet. Ay ay ay, what about all the tzaddikim (righteous people)?” “Wow, they're in Gan Eden Elyon.” You didn't see anything hafuch; you saw the real thing. Only we don't see that, and therefore people are living in a world of mirage. We are living!
Okay, hashgachah be-va'alei chayim minit ve-lo ishit (species-wide, not individual providence). So what is the hashgachah on animals, anyhow? Something—they're here; Hashem created them. Ve-lo tachshov she-zeh ha-da'at yistor oto (And don't think that this opinion contradicts it). Amru, “Noten li-vhemah lachmah” (He gives the animal its food), the pasuk says, David Hamelech, noten li-vhemah. Hashem is feeding them.
Im ken muchrach mi-pasuk zeh u-mi-she'ar pesukim, u-ma'amarei Chazal (Therefore, it is necessary from this verse and other verses, and rabbinic statements), she-ha-Kadosh Baruch Hu (the Holy One, blessed be He) watches over and takes care of each one of the ba'alei chayim. So that's why you have a name for each cow and each sheep. No, no, no, no, no. It's not individual.
Ha-kefirim sho'agim la-taref (The young lions roar for prey), here he's bringing pesukim that seem to show a special hashgachah, that Hashem watches them like human beings. Kefirim sho'agim la-taref u-levakesh me-El ochlam (The young lions roar for prey, seeking their food from God)—they're crying to Hashem, “Give us food.” Oh, they're hungry. Okay, and it seems that Hashem is answering them.
Potei'ach et yadecha u-masbi'a le-chol chai ratzon (You open Your hand and satisfy every living thing with favor); even all the creatures are getting their food. Kol chai (every living thing), afilu remes al ha-aretz (even a creeping thing on earth)? U-ma'amar chachamim, yoshev ve-zan mi-karnei re'emim ad beitzei chinim (And the sages say, He sits and feeds them, from the horns of the wild ox to the eggs of lice). The chachamim have spoken about this: Hashem is sitting and feeding the karnei re'emim. The re'em is rams? Ad beitzei chinim, the small little chinim (lice) are getting food. All these small creatures are getting food from whom? From Hashem! Wow, there must be hashgachah peratit on them.
Ve-harbeh kemo eileh u-ma'amarim nichtavim ve-nimtza'im (And many statements like these are written and found). Im ken ba'al ha-da'at yisbor she-peratit zeh (Therefore, a person might think that this is individual providence). What's the answer to that? Eilu kulam, eilu kulam hashgachah minit, lo ishit (All of these are species-wide providence, not individual). It's something that Hashem put into nature: animals have to be fed, and they're going to be fed.
Is Hashem feeding each animal? No, no! “I'll make sure that people will take care of them, and even the animals that aren't under domestic care, I'll make sure there's enough food around in the world for them to eat.” Am I worried about this animal here, the one in the forest there? No, no, no, no. Hashem isn't looking at each one individually. Each one of them is living for a purpose. When the time comes for a particular animal to do something for a purpose, Hashem will trigger it. In the meantime, they are in the world for reasons that benefit Klal Yisrael. And people who have no brains: “How's that possible? Everyone knows that everyone knows, blah blah blah!” Okay. One day they'll wake up.
Hechin hu mispar pe'ulot, hechino le-chol min mezono (He prepared a number of actions; He prepared food for every species). That's right, Hashem prepares it for them. Which one is going to get its food today and which one isn't—nobody knows. Ha-hachrachi ba-chomer omed, zeh davar nigleh (The necessary thing stands in matter; this is an evident matter).
If you just watch how the squirrels find food—whoo! Terrific, these guys are very, very ambitious. The birds, oh, phenomenal! They go into those gardens and find those worms. What? I don't see a worm around! They know exactly where the hiding places are! But there's no hashgachah peratit on each one. Even though there are ma'amarei Chazal that Hashem takes care of this animal—takes care, yeah, that's right, the min (species). They can all reproduce and have more and more and more. Yeah, that's right, they'll be in the world. But there's no such thing as individual hashgachah on animals.
We're going to get to a very interesting sevara (reasoning) later: what about the animals of tzaddikim? Is there any special hashgachah on them? Chanina ben Dosa, Pinchas ben Yair—what about their animals? Do they get special hashgachah? We're going to see something strange about that.
But right now, just leave it as a general discussion: all these animals, plants, and fish are out there fending for themselves, protecting themselves. This one gets eaten up, this one doesn't get eaten up; this one lives, this one gets caught, and that's it. Is Hashem making hashgachah peratit on them? People are going to eat; you're going to get your fish to eat, you're going to have this to eat. Yeah, that's right. But Hashem isn't watching each one individually.
As he says, ki lo ne'elam min ha-da'at, Ha-Kadosh Baruch Hu metapel be-chol ba'alei chayim (For it isn't hidden from His knowledge; the Holy One, blessed be He, takes care of all animals). He gives them life. How else are they living? That's for sure. Kemo she-nitba'er, through the malachim (angels).
Ayyalah zo rachmah tzar (The hind's womb is narrow). Look at this peshat (plain meaning) in the Gemara. The ayyalah, the rechem (womb) of the ayyalah, is very narrow. When it's ready to give birth, that ayal (male deer) has problems. That ayal can't get out of there; it's so small, tzar! U-ve-sha'ah she-kora'at la-ledet, ani, Ha-Kadosh Baruch Hu, mazmin lah darkon (And at the time she is about to give birth, I, the Holy One, blessed be He, prepare a serpent for her), a certain snake, she-makishah be-veit ha-rechem (which strikes her in the womb), biting her loin.
This little snake comes along when that ayyalah is ready to give birth. And it knows when and how? Well, it seems to be hashgachah peratit! Hikishah be-veit ha-rechem u-mitrapah mi-moldah (It strikes her in the womb, and it loosens during birth). Mitrapah mi-moldah: it becomes soft and spreads. Ve-hi moledet (And she gives birth).
Now just look at that. Im makdim rega echad (If it arrives one moment early), if that darkon doesn't get there on time, like the meyaledet (midwife, so to speak), o me'acher rega echad (or one moment late), miyad metah (she dies immediately). Ha-davar ha-zeh bevaddai tzarich hashgachah meyuchedet me-Hashem Yitbarach al kol ayyalah ve-ayyalah, she-yavo ha-darkon be-diyuk ba-rega ha-nachon (This matter surely requires special providence from God over each hind, so that the serpent will come precisely at the right moment). This seems to be hashgachah peratit on these animals! Giving birth is a very serious time for them.
So what's the story? Aval ha-sibah, ha-matarah hi le-kiyum ha-min (But the reason and purpose is the survival of the species). I want this to happen; I put this into the laws of nature. It's going to happen. Anyway, meaning the darkon is going around and gets a message, gets a message: “Oh, the ayyalah is giving birth all of a sudden.” Okay? Hashem puts this into the darkon's mind when this has to happen. But it's not working every time that Hashem sends it: “Okay, go. Go get him now. Go, go get him.” It became an automatic way for them to give birth. Le-kiyum ha-min, and the same thing, because that's the way the ayyalah has to give birth.
Therefore, lo biglal she-magi'a la-behemah zo be-ofen ishi mishpat u-fesak din (It isn't because this animal deserves it according to an individual judgment and ruling). Which darkon is going to go, which one? No, that's not the question. Ela kol mah she-be-emet oseh Ha-Kadosh Baruch Hu al pi tzorkhei kiyum ha-min (Rather, everything the Holy One, blessed be He, truly does is according to the needs of the species' survival). That's the kelal (general rule). And this is the general rule for everything about all animals, the dagim, the vegetation, and everything else.
Ha-muvan hashgachah minit she-Ha-Kadosh Baruch Hu kava kelalim ba-beri'ah, be-eizeh ofen yitkayem kol min (The understood meaning of species-wide providence is that the Holy One, blessed be He, established rules in creation for how each species will survive). And this is what the great chachmei ha-goyim (gentile sages) say: “The teva (nature)! Hashem doesn't run anything.” Well, Hashem lets it work that way, for people to make mistakes about hashgachat Hashem. There are things that do look as if they're automatic. It can't be! Who is running this world? It looks that way. Hashem let these people make mistakes because they want to make mistakes. But Bnei Yisrael, who understand better, know this is how Hashem created the world. It is automatic, just like nature.
There are certain things in nature: fire burns things, water puts out fires, heat burns, cold freezes, and all these things. So this is peshat: de-haynu hashgachah al pi kelalim she-kava ba-beri'ah, ve-zehu be'ur nosaf le-musag hashgachah kelalit (That is, providence according to the rules He established in creation, and this is an additional explanation of general providence). This broadens our understanding of this inyan of hashgachah klalit (general providence): le-kayem kol perat ad tachlit kiyum kelal ha-min (to sustain each individual to the ultimate end of sustaining the species).
Gam ha-kelalim she-nikbe'u ba-beri'ah einam po'alim me-atzmam, ela Ha-Kadosh Baruch Hu po'el (The rules established in creation do not act on their own; rather, the Holy One, blessed be He, acts). Hashem is doing everything in the world, but not to each individual animal. They're going to give birth, they're going to mate, they're going to fight; one is going to die, one isn't going to die. Okay, that's the way the world is going to run with them, because there's no reason to have hashgachah peratit on them: they have no special mitzvot or reason to be protected. Einam po'alim lefi ma'asei kol perat, ela be-he'etem le-tzorech kiyum ha-min (They do not act according to the deeds of each individual, but in accordance with the needs of the species' survival).
So the system is so perfect. When you understand this system, the kelali, all these creatures are functioning with Hashem knowing about them, but He put an order into the world, an order in which all the animals mate together. Interesting, isn't it? They're not going off with the deer. A behemah doesn't go with a deer, and it doesn't go around with a rooster, because that's how Hashem made the world. Each one to its own. The birds, all sorts of birds: “No, no, I got my mate.” And they're flying to keep them alive, to have more, because that's the natural way of life, to reproduce, and they do what they have to do.
So when you understand it, it's a phenomenal system: they're all doing their jobs in the world, and when it's time to be eaten or used by human beings, that's it. Birds will be caught, fish will be caught, animals will be caught. They'll be killed and used for their purpose; that's what they're all for, because Bnei Yisrael have to learn Torah. It's all so beautiful, this whole system.
So therefore he now goes into this inyan: why did the Torah asar tza'ar ba'alei chayim bichlal (prohibit causing animals pain altogether)? If there's no hashgachah peratit on them, so big deal! You want to take an animal and just kill it for fun. Anything wrong? I don't know—beat up an animal? No. Al ba'alei chayim ein hashgachah ishit peratit mipnei she-lo shayach le-darga de-tigmul le-ma'aseihem (There is no individual providence over animals because they do not belong to the level of being rewarded for their deeds). There is no reward or punishment. Ve-chen kol mah she-yikreh oto ein ke-sachar ve-onesh perati le-ma'aseihem (And whatever happens to it is not individual reward and punishment for its deeds), nothing to do with their actions.
Ve-im ken yesh lish'ol madu'a asur letza'er ba'alei chayim, im ein issur she-neda al tza'ar she-mishehu metza'er oto (If so, one should ask why it is forbidden to cause animals pain, if there is no prohibition that we know of concerning the pain someone causes it). Interesting question, right? What's the difference? Ichpat li! Beat him up, kill him! Well, no, they're not human beings, and I can do what I want with them! Have some fun with them! Like kids, you know, lo aleinu (God forbid), who take these things—they take a little chicken and twist its head and break its head off.
Huh? That's assur! Why? You're not killing a human being; it's a chicken, dog, aryeh (lion). Chas veshalom! Why? Listen to the Rambam.
And then there's a she'elah zo mekabel ha-Rambam (the Rambam addresses this question). Kach katav (This is what he wrote): omnam amram tza'ar ba'alei chayim de'oraita (They indeed said that causing animals pain is a Torah prohibition). We learned this from mah she-amar hikita et atoncha (what he said: “Why have you struck your donkey?”). Look at that, where we are learning from! “Why are you hitting your aton (she-donkey)? She's doing what she has to do!” Bilam, you should be hit, not the animal!
Al derech ha-shlemah lanu, she-lo nilmad midat achzariyut (To complete our character, so that we do not learn cruelty). You hear? Not to become an angry and vicious person. You ruin your middot, ve-lo nach'iv levatalah le-shum lo to'elet (and we do not cause suffering for no benefit), right? Ela chemlah ve-rachmanut (Rather, pity and compassion), even toward any ba'alei chayim that might come along. Anytime! You can't go hurting animals just like that—kick a dog—unless it's dangerous and going to harm you; that's a different story. But stam, just to kick a cat and start beating him up, chas veshalom! You become cruel, and you can't serve Hashem.
Ela be-et ha-tzorech (Rather, when there is a need), ki te'aveh nafshecha le'echol basar (When you desire to eat meat), so you want to, so you have to kill them. Lo she-nishchat al derech achzariyut o sechok (Not that it be slaughtered in a cruel or playful manner). No, no. So ha-yenu issur tza'ar ba'alei chayim eino midaeget al ha-ba'alei chayim (That is, the prohibition against causing animals pain is not concerned for the animals themselves). So bad? No. Kedei letaken et middot nefesh ha-adam, she-yilmad lihyot rachman, ve-lo yitargel la'asot ma'asei achzariyut she-yashchitu et nafsho (It is to correct the character traits of a person's soul, so that he learns to be compassionate and does not become accustomed to cruel acts that destroy his soul).
You know, we said the beauty of the Torah is that it encompasses every middah, every trait of a human being. Just try and figure out: how is it possible to punish anyone, then—a human being? How come there's malkot (lashes)? How could there be the arba mitot beit din? A person needs a tikkun for his neshamah. You don't understand tikkun neshamah. All the yisurim (sufferings) and all that are a tikkun for the neshamah. And those who bring about these punishments have to be gedolei olam (great Torah authorities), with rachmanut, pity. When you learn the sugya (Talmudic discussion), you'll see how it's done. With pity, everything with pity, because a person can't be cruel. And all these middot and everything...
So how could we kill goyim (non-Jews), these Kena'anim and all these evil people? When it's a mitzvah, it doesn't harm your middot. Shechitah: every shochet (ritual slaughterer) should be a rasha merusha (utterly wicked person)—he's killing all day long! No, no, no. Mitzvah. Sheluchei mitzvah einam nizokin (Those engaged in a mitzvah are not harmed); it doesn't affect your middot. You hear what all these things are about? This is the greatness of the Torah. Every act is weighed to the umpteenth.
No yelling, no screaming, no raising your voice, no getting upset, no, no, no, no. You're going to be a cruel person. And this is what tza'ar ba'alei chayim is all about. He gave us all of them in order to perfect our middot. Be'ezrat Hashem, we'll continue.