Parshat Re'eh: Judaism and Animals

Adam, the very first human being has been freshly minted by his creator out of the dust of the ground. His partner is not yet on the scene. She will be formed in the next verse and will accompany him by the end of this perek/chapter.
Chazal (our Sages) tell us that Gd brought the animals to man to show him that just as the animals had their own partners, he too would need one of his own kind.
The Sforno (d.1550) explains why he gave them names:

The Torah is providing a very salient point in describing man's relationship with the animals with whom he shares the earth. On the one hand, we have mastery over the animal kingdom in that Adam was tasked with naming the animals, giving them their purposes. At the same time, he was shown that he was of them, but not one of them. In order to find his own companion, she could not be a member of the animal kingdom.
From the outset, the Torah is informing us that there is a relationship between man and beast but there are rules that must be established to separate the two.

The relationship between man and beast was harmonious for nearly two millennia. When Noah hears of the incoming flood, he gathers pairs of animals (we are told that those who had not been corrupted through the immorality of that generation) they come peacefully into the ark (see Rashi's commentary on Chapter 6.19 and Sanhedrin 108b).
The Torah tells us that, Noah gathers two pairs of 'impure טמא' animals ' and seven pairs of 'pure, טהור' ones. Please hold this thought, as we will return to it shortly.

It is only in the aftermath of the flood that we are told the following:

The relationship between the two has now changed.
Gd has given permission for humans to eat meat, whether from the beasts in the field or the birds in the sky (with the exclusion of consuming blood and the commandment for all mankind to abstain from removing a limb of a live animal as part of the Noahide Laws (see Rashi).
Nature's equilibrium has been tilted in favour of humans over animals. It is therefore puzzling why, having been granted this right, the Torah provides, not once, but twice a list of which animals, birds and fish some of Noah's descendants are and are not allowed to eat.

This week's parsha, Re'eh tells us the following:

On the face of it, the Torah provides no explanation for the laws of Kashrut. This is a 'chok', a statute that we are told we must keep without a reason provided.
Let us refer to the Sforno again who points the way to giving us a reason for the discrepancy between the postdiluvian permission which I described above and the restrictions detailed in this week's parsha:

I have explained that initially, man's relationship with animals was based on mutual trust and respect. Adam gave names to all the beasts and indeed, when it came to Noah, their descendants entered the ark willingly. With the abrogation of this relationship through Gd's granting man the ability to eat whatever he wished, man and beast became enemies. Anything that walked, flew, crawled or swam on the earth, in the seas and above was acceptable as food.

Yet, with the giving of the Torah, a kind of reversal of the relationship has taken place and in a way, the respect between man and beast has been restored. The Torah informs us on numerous occasions (including within this week's Parsha) that we must be careful to:

I would posit the idea that, part of this respect we have for animals must include the prohibition to eat blood, as the Torah tells us - 'blood is life'. Just as we must preserve life, so that, if we must deprive an animal of its life, we do so with respect, remembering that, despite our being able to eat the flesh of the animal, its lifeforce must be treated with the sanctity it deserves.

No doubt, the vegetarians amongst us will balk at these words due to their love of animals. Whilst I wholeheartedly respect their positions (being the child of two non-meat eaters myself), the Torah, in its infinite wisdom is accepting that although many people will wish to eat meat, this needs to be limited by a set of laws which define the parameters of which flesh (in the broadest sense) is and is not permitted. If our vegetarian and vegan friends and family wish to abstain from meat out of respect for animals, they are fully within their right to do so! This is not however required both implicitly or expressly in the Torah or in the subsequent Rabbinic tradition.
It should be added that (and here I do agree with the Vegetarian approach), we were allowed to eat meat because we descended from the high status we held before the flood. Gd's permission was a compromise based on our inability to reach the spiritual level that we should have maintained in the early years of man's existence.
Returning to the Sforno's illuminating commentary, we define ourselves as 'pure and impure' as per the corresponding animals that entered the ark. In short, the Torah is telling us that 'we are (literally) what we eat'!
In limiting the choice of flesh available to us, perhaps Gd is reminding the Jewish people of the sanctity of life, both in the human and animal worlds. Ideally, we should not eat thereof, but if we do, we understand our weaknesses, whilst at the same time, recognising the Divine spark that exists inside each of Gd's creatures.
Does that mean that when the Moshiach arrives, animal sacrifices will resume or will we all become vegetarians?
I think we can safely say that this constitutes another discussion!
Shabbat Shalom.