Parshat Tzav

Eating the Blood

This week's parsha reminds us that we may not eat blood: "Any person who eats any blood, soul shall be cut off from its people" (VaYikra 7:27).

Why is it wrong to eat blood?

To help answer this question, we must look at the first time that the Torah forbids it; after the Deluge: "Every moving thing that lives shall be yours to eat; like the green vegetation, I have given you everything. But, flesh with its soul, its blood, you shall not eat" (Bereshit 9:3-4).

The Torah considers blood to be "flesh with its soul". It is not entirely clear what this concept actually means, nevertheless, it seems that blood is more than just a liquid, it is the lifeblood, life itself.

Nevertheless, this should not change why it should be forbidden to eat blood. If one can eat an animal i.e., a living creature, than why can one not eat the blood?

At creation, humanity was only permitted to eat vegetation: "God said, 'Behold, I have given you every seed bearing herb, which is upon the surface of the entire earth, and every tree that has seed bearing fruit; it will be yours for food'" (ibid 1:29).

Yet, after the Flood, God permitted them to eat meat. Many commentaries explain that this new rule was in concession to humanity's aggressive nature. Allowing people to kill animals for food would curve their nature from being aggressive to fellow humans.

Nonetheless, it was still forbidden for humanity to eat the blood. Eating blood would be one step too far. Rather than releasing the aggression, thereby protecting humanity, eating blood, i.e. eating the soul, would lead Man to be callous about life. It would lead to further cruelty to others. And so it remains off limits.

Last year's Sedra Short on Parshat VaYikra, entitled: "More on Sacrifices and Offerings" appears at http://parshablog.blogspot.com/2008/03/parshat-tzav-more-on-sacrifices-and.html.

Another Sedra Short on Parshat VaYikra, entitled: "The Korban Todah and Chametz" appears at http://parshablog.blogspot.com/2007/03/parshat-tzav-korban-todah-and-chametz.html

A further Sedra Short on Tzav entitled Understanding Karet" appears at http://parshablog.blogspot.com/2006/04/parshat-tzav-understanding-karet-this.html.

Parshat Noach

The Raven and the Dove

The Torah is full of doublets – stories that are told more than once from different perspectives. The episode of the Flood in this week's paraha, is undoubtedly two accounts of the same story, interwoven into one story. Let's see an example of this.

"The Lord saw that the evil of man was great in the earth, and every imagination of his heart was only evil all the time. The Lord regretted that He had made man upon the earth, and He became grieved in His heart. The Lord said, 'I will blot out man, whom I created, from upon the face of the earth, from man to cattle to creeping thing, to the fowl of the heavens, for I regret that I made them.' But Noach found favor in the eyes of the Lord" (Bereshit 6:5-8).

Essentially, humanity, save one man, Noach, had become corrupted so God decided to destroy it. Let's now read the next few pesukim.

"These are the generations of Noach, Noah was a righteous man he was perfect in his generations; Noach walked with God…Now the earth was corrupt before God, and the earth became full of corrupion. God saw the earth, and behold it had become corrupted, for all flesh had corrupted its way on the earth. So God said to Noach, "The end of all flesh has come before Me…and behold I am destroying them from the earth'" (ibid 9-13).

Essentially, humanity, save one man, Noach, had become corrupted so God decided to destroy it!!

Bible critics concluded that each account was written by a separate author, probably in the two separate ancient Israelite kingdoms. Each recorded different traditions of Israel's history. A redactor later, interwove the accounts. The critics call one account "J" as it uses the Hebrew "J" name of God, translated here as "The Lord". The second account they call "E" as it uses the Hebrew "E" name for God, translated here as "God". I will show why I am not convinced by their arguments.

The two accounts continue throughout the parsha, and conclude with Noach sending a bird to see if the waters had receded. In Account E, Noach "sent forth the raven. It went out, back and forth until the waters dried up off the earth" (Ibid 8:7).

While the raven circled the ark, Noach understood that the earth was still flooded, and once the raven flew off, he understood that the waters had receded. Let's see what he does in the next pesukim.

"He sent forth the dove from with him, to see whether the waters had abated from upon the surface of the earth. But the dove found no resting place for the sole of its foot; so it returned to him to the ark because there was water upon the entire surface of the earth; so he stretched forth his hand and took it, and he brought it to him to the ark. He waited again another seven days, and he again sent forth the dove from the ark. The dove returned to him at eventide, and behold it had plucked an olive leaf in its mouth; so Noah knew that the water had abated from upon the earth" (ibid 8-11).

When the dove returned, Noach understood that the earth was still flooded. When the dove returned with the olive branch, Noach understood that the land was now visible.

Note, however, how the two accounts differ. In "J", God is grieved by humanity's plight and by His own actions. He cares for Noach. Noach cares about the dove and the dove cares about him. The "E" account, however, is cold and factual, devoid of relationship.

Also note how opposite the raven and the dove are. The raven is a predator, while the dove is an herbivore. The Raven is a symbol of aggression while the dove is a symbol of peace. The raven is black, while the dove is white.

These two accounts could not have been written independently, they are two sides of the same coin.

So why then are two accounts recorded? The ancient rabbis have explained that God's "J" name represents His trait of mercy while His "E" name represents His trait of justice.

Ancient Israel had a problem: If God was merciful, how could He punish them and if He was just, how could He ever be merciful? This interwoven story attempts to solve this problem. God's mercy and His justice work side by side, complementing each other. While God was acting with justice when He flooded the world, He was also acting with compassion. As every parent knows, trying to juggle mercy and justice with our children is a difficult task. Perhaps we should try to imitate God and act in both manner, at the same time.

Last year's Sedra Short for Parshat Noach, entitled: "The Tower of Bavel" can be found at: http://parshablog.blogspot.com/2006_10_01_archive.html.

A further Sedra Short for Parshat Noach, entitled: "Why an Ark?" can be found at: http://parshablog.blogspot.com/2005_10_01_parshablog_archive.html