The Talmud explains that the chasidah was given this name due to its natural instinct of doing chesed (kindness) with other members of its species (Chulin 63a). The Rambam in the Morhe Nevuchim and the Ramban in his commentary on this parsha explain that the characteristics of the food that one eats will ultimately be absorbed into the nature of the person who eats them. The prohibition of eating the chasidah is therefore puzzling, since this bird performs acts of kindness. It would seem that partaking of it should be encouraged.
The initial response is that the chasidah performs its acts of kindness only with members of its own specie. Kindness, if it is to be performed properly, is not to be discharged on a selective basis. Chesed is one of the foundation stones of the Jewish personality. It is one of the attributes of Hashem, to which the adjective “rav” (great) – rav chesed – is appended. A Jew is obligated to perform chesed in abundant measure as a form of following Hashem’s example. Chesed is more than merely dispensing charity or performing acts of kindness. It is the ability to totally shift one’s concern from himself and focus it on another. It is not performed for pleasure, but rather because of a sense of total personal identification with another individual’s troubles and concerns. One who acts out of chesed does not delineate between individuals, since this would be self-serving, but rather performs these acts of kindness to all that are in need.
The Ibn Ezra states that the chasidah is seen only at specific intervals of the year. It is implied from this statement that the chasidah performs its acts of kindness only at its own pleasure. A person who responds to the concerns of others only at specific times when it is convenient or opportune lacks in the concept of kindness. Undertaking to help certain individuals or organizations in order to effect for oneself public response and admiration, is not only selfish, but demeans the whole concept of chesed.
