Psalm 106 attempts to turn upside down the moral of what occurs in Chapter 11 of Exodus, wherein we see God employing instant karma on those who had a craving to eat flesh.  106: 14-15 reads:

 "they had a wanton craving in the wilderness, put God to the test in the desert; he gave them what they asked but sent wasting disease among them."

      So far the psalmist seems clear-headed: medical research has validated that flesh-eaters are prone to diseases that vegetarians are far less likely to get; and longevity statistics from throughout the ages concur that vegetarians live longer lives.  But verses 19-20 of the same psalm turn the message around. The psalmist was seemingly aware of the criticism of carnivorism that exists in chapter 11 of "Exodus" and how it did not fit in at all with the institution of animal sacrifices. So the rewriter of the psalm tags on a criticism of those who venerate the sacred calf and the ox, creatures who eat grass, that is, vegetarians.

"They made a calf in Horeb and worshiped a molten image.  They exchanged the glory of God for the image of an ox that eats grass." Psalm 106 19-20
 
 

    But in the eleventh chapter of "Exodus" God is undeniably sarcastic towards those who crave to eat flesh, and He rewards their craving with disease.  In this chapter we see many of Moses' followers not satisfied with the manna given them by God's providence, but craving flesh. Now though the majority of scriptures in the Torah are in favor of the animal sacrifices, in 11: 19-20 of "Exodus" the people who crave to eat flesh are definitely portrayed in a negative and sarcastic light.

"...therefore the Lord will give you meat, and you shall eat. You shall not eat one day, or two days or five days, or ten days or twenty days, but a month, until it comes out of your nostrils and becomes loathsome to you ."

  This short passage actually realistically describes the mucus discharges that are not uncommon among those who indulge heavily in eating flesh.  The passage also describes a possible positive reaction to the effects of one's indulgence in addictive behavior: finally it "becomes loathsome to you."  In 11: 33 of "Exodus" we see God's karma at work on the carnivore. After they crave flesh and the people are told they will be satisfied, the quails come into camp, are killed and eaten, but what seemingly would satisfy the people's desires instead consumes them with illness.  In fact that's what cholesterol does to the carnivore, whose life is not only shorter, but more sickly, than the lives of those not eating the flesh of slaughtered creatures.

"While the meat was yet between their teeth, before it was yet consumed, the wrath of the Lord was kindled against the people, and the Lord smote them with a very great plague. Therefore the name of the place was called Grave of Craving, because there they buried the people who had the craving."

    So the incident referred to by the psalmist is one in which it is actually the cravers of meat who are criticized, not the grass-eaters, the vegetarians.

    It is because of that reason that the writer of psalm 106 attempted, in a shallow fashion, to undo the condemnation of those who crave to eat flesh. Though the orthodox writer denounces vegetarians in psalm 106, other psalms of course denounce the animal sacrifices themselves, which was at the heart of Jewish orthodoxy and the basis of their carnivorism.  Denunciation of the animal sacrifices is common in passages in Isaiah, Jeremiah, Ezekiel, Joel, Amos, Habaccuc, Zechariah, Haggai, and is done elaborately in the "Book of Job," all of which books contain affirmations of the vegetarian covenant in Genesis 1: 30 and the restoration of the vegetarian covenant seen in Genesis 49.

     Even most orthodox rabbis will assert that God first commanded humans to eat only vegetation, which is the message in Genesis 1: 29, and that it was only after the deluge that God to Noah sanctioned the killing of animals and the eating of flesh.

    This to me is one of the most humorous ironies of the Old Testament. Who is the person through whom God supposedly sanctions carnivorism? Why, it is through Noah, the chosen savior of the animals himself! Biblical exigetes throughout history have seen through that particular inconsistency and discussed the other inconsistencies in the account of Noah and the Arc.