Achray Mos אחרי מות – Good Taste

In parshas Achray Mos the children of Israel are told emphatically not to eat blood. The prohibition is mentioned earlier in parshas Tsav (Leviticus 7:26) and is the basis for one of the 613 mitzvahs. All of VaYikra chapter 17 is an elaboration on this commandment. The main context is that of an animal that is slaughtered for the purpose of a sacrifice at times to a goat demon. The sacrifice may be a “zevach (זבח)” where the intention is to dine on the meat, or a burnt offering which is entirely consumed by fire. It would seem that part of the sacrificial ritual in this case is drinking the animal’s blood. However the Chumash does not wish to say that explicitly. The Torah continues that the blood of a sacrifice must be sprinkled on the altar by a priest and doing such creates a pleasing fragrance to Hashem. One who does not do this is considered a murder and will be estranged from the people.

The Chumash explains that the soul of flesh is in the blood, meaning that this is what gives the animal life. Hashem continues that He has given it to man as atonement for their life and it is though the life of the animal that atonement takes place. Even for animals that are not offered on the altar, their blood must be treated with respect and covered with earth. This section is in the grammatical form of a p’sucha (פתוחה) say a paragraph in the Chumash. It concludes with a prohibition against eating carrion specifying that a violator must wash his clothes, bathe, and wait until evening to recover his purity. If this is not done, “he will bear his iniquity” (Leviticus 17:16).

The commentaries give various reasons for this prohibition. The most physical one, given by the Sefer HaChinuch in regards to covering the blood, is that it is cruel to consume the animal’s flesh when its life blood is clearly seen in front of the person (mitzvah187). Concerning the blood itself, he explains that the characteristics of the animal soul are to be found in its blood. Consequently a man that consumes animal blood becomes more like an animal specifically cruel, thick, and crude.

The Ramban explains that the soul is a piece of G-d. He justifies eating their flesh because they have a debt of gratitude to Noah for saving them from the flood. Before the flood the appropriate food for man was vegetable products. Animals are closer to G-d than plants or minerals in that they have intellectual capabilities. In this aspect their soul is the same as men. However their bodies to a certain extent like plants.

It seems that there is a hierarchical aspect of eating. For man plants may be the ideal with minerals being acceptable but low. Consuming the soul, which is a piece of G-d, seems to be an act of arrogance. Therefore an animal can forfeit his life for the benefit of man and a man can surrender his life for the sanctification of G-d’s name.

The Ramban also discusses the idea of a blood ritual in honor of demons. He explains that demons have knowledge of future events and through ascribing to them independent supernatural abilities, they will reveal this knowledge to man. Because the person performing this idolatrous service believes that something other than G-d can ultimately render him good or bad, the Chumash calls it prostitution. Maimonides, true to his rationalist approach, basically takes the position that demonology is a fraud, and the reason for the ban on consuming blood is to mock these charlatans and fools (see Guide for the Perplexed 3:46). It seems, though, that one can achieve some temporary benefit through attachment to the powers of impurity.

The term shedding of blood does not necessarily mean murder. Misuse of speech is considered a form of murder, as expressed for example in the common expression “character assassination”. The Haftarah (Ezekiel 22:1 – 19) condemns the “bloody city”. Murder would be one of its crimes. Idolatry, corruption, contempt of parents, persecution of the poor, depravity, and extortion are others. It seems that some of them are considered a result of shedding of blood and some are considered shedding blood itself.

It is possible to ask, “Why is something, as mundane as eating, considered so important?” If something keeps a person alive fine, if it tastes good so much the better. The issue of taste seems to be important and the issue of nutrition seems to be more than just the chemicals the body needs to function. Our sense of taste tells us what is pleasing and what we need.

It could be that taste is vehicle through which we either acquire a depth of good or a depth of evil. If a person has a taste for blood than that which is crude and arrogant will be pleasing to him. Even worse depravity and extortion may be what he lives on. On the contrary if a person should feel a bit bad that this animal gave up its life for human benefit. This will cultivate a taste for atonement and refinement will then be sweet. He will be looking to use things for the purpose for which they were created and will have a proper place for religion in his life.

  

לע"נ, האמה ,מלכה בת חיים ז"ל נלב"ע ט"ז ניסן תשנ"ח

Acknowledgements to websites: תורת אמת, וויקיטקסט, http://dictionary.reference.com/, http://hebrewbooks.org/,

וגם בדואר אלקטרוני  ניתן באתר http://dyschreiber.blogspot.co.il