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Some people focus on G-d. Some concentrate on themselves. And some direct their attention to others. Our Sages say: “Reflect on [all] three things.”

Why Three Prohibitions?

This week’s parsha, R’ei, cites the commandment not to eat a mixture of milk and meat. This Mitzvah was mentioned in two earlier sections. It is mentioned first in the parsha called Mishpatim that deals primarily with civil law as well as in the parsha called Ki Sisa that contains the story of the Golden Calf, and now a third time in this week’s parsha, which states “do not cook a kid in the milk of its mother.”

Rashi, citing a Talmudic source, comments that the three identical phrasings of this prohibition actually represent three separate prohibitions: a) one may not cook milk and meat; b) one may not eat a mixture of milk and meat, and c) one may not derive any benefit from that mixture, such as selling it or feeding it to one’s animal.

We can gain an insight into understanding why the Torah chose to divide this prohibition into three parts and why were they placed specifically in these three Torah portions by way of an introduction:

Reflect on Three Things

In Avos (Ethics of the Fathers), the Talmudic tract that deals with Jewish ethics, the Sages state:

“Reflect upon three things… know from where you came…”.

The Rebbe asked why the need for the introduction of “Reflect on three things?” It could have just stated: “Reflect on where you came from etc.” And why did he have to stress the number three?

The Rebbe answered that this teaching highlights the existence of three pivotal entities in our lives. Our existence is not limited to G-d and us. We must recognize and reflect that there is a third entity as well—the world around us. It does not suffice to have a relationship with G-d; one must also take that relationship and apply it to the world.

We were placed here not just to use the world and its resources as a means to cement our own relationship with G-d. The world around us rates as an equal partner in the scheme of creation. Our mission is to effect a change in the world. In the words of the Midrash: “G-d desired a dwelling place in the lowest of domains.” We make that happen by bringing G-dly light into the world.

We can now understand why the Torah emphasizes the prohibition of mixing milk and meat thrice, and in the aforementioned Torah portions. Each mention of this prohibition is geared to underscore one of the three aspects of existence upon which we must reflect on as well as how compliance with this proscription helps us realize each of these three aspects.

The First Link: The Social Aspect

The first time the commandment appears it is in the context of the rational and social commandments called Mishpatim such as not stealing, lying etc..

That parsha—which follows immediately after the revelation of G-d on Mount Sinai to give us the Torah—focuses on the Torah’s objective of making the world a G-dly place. It does not suffice to be in a spiritual relationship with G-d which ignores the rest of existence. In this context, the prohibition against mixtures of milk and meat also possesses a social character.

According to some commentators, one must distance oneself from engaging in an activity that can be construed as a lack of sensitivity to G-d’s creatures. As some commentators state, cooking a kid in the milk of its mother is the epitome of cruelty. Thus the Torah wishes to sensitize us by enjoining us from engaging in the act of cooking the meat in the milk.

In addition, as the Chinuch and others explain, this prohibition is directed against the notion that we may unreservedly manipulate the world of nature. Meat and milk represent diverse forces with which one may not tamper. We may not take the liberty to mix them and thereby undermine G-d’s system of nature.

This explanation, too, relates to the idea of Mishpatim. Mishpatim are the laws that govern society and ensure a stable and harmonious world. Anything we do to disrupt that harmony and balance will prove detrimental to our own personal stability and balance as well as negatively affect the world around us.

Mishpatim were thus the first set of commandments to be given at Sinai— subsequent to the initial Ten Commandments (See Rashi and the Mechilta on the beginning of the parsha). The reason for the juxtaposition of the Mishpatim to the Sinai experience is to underscore that the Torah’s main objective is to transform the world into a G-dly domain. This we accomplish by specifically observing the Mishpatim that help us make the world into a peaceful and harmonious place.

To be sure, this Torah portion also contains the more spiritual types of Mitzvos. But, in the context of this parsha, they are also geared to making the world around us into a more spiritual and G-dly place. The focus remains the same: Do not ignore the third link in this Divine chain.

The Second Link: The G-d Aspect

The second time we read of this commandment it is in the context of the Golden Calf. After having degenerated into idolatry so soon after we heard G-d’s voice telling us “Do not have any other gods in My presence” we were ordered to desist from mixtures of milk and meat which, as the Rambam suggests (See Kli Yakar), was a staple at pagan rituals. Desist from eating this culinary dish so that you distance yourself from any form of idol worship.

While, the prohibition in Mishpatim focuses on the way this Mitzvah impacts the world, the second prohibition in the parsha of Ki Tisa focuses on the way it affects our understanding and awareness of G-d. The very first two commandments given at Sinai—and thus the foundation of all the others—were: “I am G-d your G-d” and “Do not have any other gods in My presence.” The single most important declaration of the Jew is the Shema, in which we affirm our belief in the absolute unity of G-d. Partaking of the mixture of milk and meat desensitizes us to that awareness.

We see then that the focus of the second reference to the prohibition of milk and meat is on our level of awareness of G-d. This is reflected in a second major theme of this parsha, the construction of the Mishkan, G- d’s Sanctuary. It is through this Sanctuary that we are able to realize the highest and most acute form of G-dly awareness.

Indeed, the very name of that parsha—[Ki] Sisa—connotes the idea of rising to greater heights. Eating a forbidden mixture of milk and meat, thereby emulating the pagan ways, is antithetical to the person’s ability to experience a true awareness of the one G-d.

The Third Link: The People Aspect

The third time we read of this prohibition is in this week’s parsha, R’ei, which deals with how we must distinguish ourselves as a nation because we are G-d’s children. Here the focus is not on the world around us, not even on the awareness of G-d—although these objectives are in the background and help to facilitate the third objective—but on the way we distinguish ourselves as a unique and holy people, and to earn the title “G-d’s children” we must live and act in a princely and G-dly way.

Thus the section dealing with the dietary laws is introduced with the words: “You are children of G-d. Do not gash yourselves…” As Rashi explains, the reason we may not mutilate our bodies is because we are G-d’s children. Even our bodies must be reflective of our identity as His children.

From this warning against defacing our bodies the Torah continues with the Jewish dietary laws, which have as their goal the sanctification of the body. To achieve this goal we have to regulate our diet so that it conforms to G-d’s precepts for our diet, one that nurtures our G-dly nature and that which distinguishes us from all other nations, as the Torah explicitly states.

After detailing all of the forbidden species of animals that we are forbidden to partake of, the Torah concludes with the prohibition of milk and meat. As a holy nation we may not have any association with this mixture in any way, shape, or form. Anything that detracts from our sensitivity to G-d’s world or to our awareness of G-d obstructs our identities as members of a holy nation and our status as G-d’s children.

This is also reflected in the name of this week’s parsha, R’ei, which exhorts us to “see”—not just hear—the blessings that G-d promises us for complying with His commandments. When we live a Torah oriented life that exemplifies our role as G-d’s children we can then actually see the blessings. We do not have to wait for some future date to appreciate the good we’ve accomplished; we see the results immediately. A Jew whose behavior elicits responses of admiration and reverence—because he or she is overtly a proud and holy Jew—realizes and enjoys the blessing immediately.

All of the three focuses—the world, G-d, and us—find their fulfillment in the Messianic Age which is ushered in by Moshiach, who himself embodies these three elements in their most ideal and harmonious way.

Moshiach: The Monarch

Moshiach’s main focus is to change the world and bring to fruition G-d’s objective of making the world a dwelling place for Him. Moshiach is not a spiritual hermit hiding in a cave. He is intimately aware of the world’s problems and through his inspiration, wise counsel, and initiative gets others—as a true leader—to help transform the world into a more perfect world through the teachings of Torah and the implementation of its commandments, including influencing non- Jews to follow their “Seven Noahide Commandments.”

Moshiach is called a king, because like a king he will have dominion on the entire world; making sure that everybody fulfills their responsibilities for a civilized and G-dly world.

This aspect of Moshiach parallels the first objective—represented by the prohibition of mixing milk and meat in Mishpatim—of making the world a perfect place Moshiach: The Ultimate Teacher Moshiach is also the one whose knowledge of the mystical teachings of Torah—which he will share with all of the Jewish people—gives him the ability to have an unparalleled understanding and awareness of G-d. Thus Moshiach will build the Third Temple, the structure that will be the medium through which an unadulterated vision of G-d will become a reality.

This aspect of Moshiach parallels the Parsha of Ki Sisa, which deals with “raising the head” of the Jewish people. The idiom “raising the head” has been interpreted in Chassidic philosophy as bringing our knowledge (“head”) to a far more sublime level This is Moshiach’s role as the ultimate teacher of Torah.

This function of Moshiach goes hand in hand with his role as the one who will build the Holy Temple (the subject matter of Ki Sisa). The primary part of the Temple was the Ark, which symbolizes the infinite knowledge of G-d.

Ultimate Jewish Leader

Moshiach is also the one who achieves his third and ultimate goal through emphasizing the uniqueness of the Jewish nation. Moshiach focuses on, and cultivates, the awareness of the Jewish people’s Divine role as a “nation of priests and a holy people.”

Hence Moshiach will be able to gather all of the Jewish people to the Land of Israel and unify them because when the elements that obscure our identities as G-d’s children are removed we will then all feel that we are brothers and sisters—children of the one G- d.

From the book Light from the Future: Parshas Rei by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.