Bloodless

This week’s Parsha is comprised of three Perakim: the first speaks about the Avodah of Yom Kippur, and the last about the various Arayos. We are familiar with these Perakim for they comprise the Krias HaTorah on Yom Kippur as well, at Shachris and Mincha respectively. The middle Perek, however, may be easily overlooked. This Perek focuses on three Mitzvos, all related to Shechita. While one may assume these to be more technical Mitzvos, we know that there are lessons to be learned not only from each of the Mitzvos themselves, but also from the way the Torah teaches them to us.

Of the three Halachos in this middle Perek the one that is perhaps the most pertinent to each of us is the Issur of Achilas Dam. While this is in fact not the only place the Torah tells us that we are not allowed to eat blood—this Mitzvah is given in a number of other places—there is a difference in the way the Torah presents the Mitzvah in this case. In each of the other places, this Halacha is mentioned briefly, for example the Passuk earlier in Sefer Vayikra tells us simply: “V’Chol Dam Lo Sochlu.” In this case however, there are a number of Pessukim discussing this Issur in great detail.

Included in the extensive discussion of this Issur are terms, such as “Ish Ish MiBais Yisroel” that Chazal tell us come to include all various members of Klal Yisroel in any imaginable form. The punishment for this Avireha, no less than Kareis, is also mentioned.

The Rishonim all seem to agree that this level of detail and repetition point to a specific severity when it comes to this Mitzvah: the Torah is clearly telling us that this is a serious Aveirah with serious consequences. In fact Hashem says that if one is not careful about this Issur, “V’Nasati Panai B’Nefesh HaOcheles Es HaDam.” Rashi explains that Hashem will remove himself, Kaviyachol, from all his other engagements to focus on one who violates this Tzivuy—certainly an indication of the gravity with which this Issue is viewed.

The question we face, though, is why? There are many forms of Ma’achlos Asuros in the Torah. There are other parts of animals that we are not allowed to eat, as well, of course, as animals that are completely non-Kosher. There are also times when various plants and grains may not be eaten at all, or at that there are steps that must be taken before they are. Why in this case does the Torah seem to place such an emphasis on a Mitzvah that, on the face of it, is not all that different from so many others?

The Rambam in Moreh Nevuchim, explains that when it came to Dam, the Torah had a specific concern. In ancient times, people believed that the blood of an animal belonged to certain types of spirits or supernatural forces. Although the blood itself was disgusting to them, some would consume it in the hopes of somehow connecting to these forces, believing that by doing so they would be able to access their superhuman powers. The Torah therefore looked at the consumption of Dam as a sort of Avodah Zarah—which explains why there is such a severity associated with this Mitzvah. The Issur of Achilas Dam is not just another one of many Ma’achlos Asruos—it is related to Avodah Zarah itself.

The truth is that the term “V’Nasati Panai” is not only used with regards to Dam, as we mentioned above, but also in one other place: when the Torah speaks about one who gives his son to Molech—a particularly disturbing form of Avodah Zarah—the Passuk also uses a similar terminology. This, says the Rambam, indicates that the Issur of Achilas Dam is closely related to Avodah Zarah—hence the common level of severity.

The Ramban, however, disagrees. He points out that there is no need for the Rambam’s explanation for this Averiah because the Torah itself told us why Dam is forbidden: “Ki HaNefesh HaBasar BaDam V’Ani Nisativ Al HaMizbeach LiChaper Al Nafshosechem.” We are told directly that we may not eat blood because the Nefesh of the flesh is in the blood and the blood of a Korban is used on the Mizbeach for the purposes of Kaparah. With the presence of these Pessukim, which seem to clearly outline the reason for this Issur, the Ramban does not understand why the Rambam seeks further explanation based on an acient pagan ritual.

Based on the understanding of the Ramban, however, our original question still exists. Why is this Issur treated with such a level of severity? Why does Achilas Dam warrant a level of “V’Nasati Panai”, which is the same reaction as one who offers his child to Molech? Absent the Rambam’s explanation linking this Aveirah to Avodah Zarah, we must understand why there is in fact such a strict approach to this Issur.

Further, as the Ramban points out, the Torah seems to provide to separate reasons that one should not eat Dam: “Ki HaNefesh HaBasar BaDam” and also “V’Ani Nisativ Al HaMizbeach LiChaper Al Nafshosechem”. How are these two reasons related? Certainly either one would be enough for the Torah to disallow the consumption of blood. Why do we need two reasons?

In a way, it would seem that the first aspect mentioned in this Passuk, “Ki HaNefesh HaBasar BaDam”, is the central reason for this Mitzvah, for the relationship between Dam and the Nefesh is repeated elsewhere as well. The Passuk in Parshas Re’eh, for example, tells us: “Rak Chazak L’Bilti Achol HaDam Ki HaDam Hu HaNefesh.” Here the only reason that the Torah tells us for the Issur is the presence of the “Nefesh” within the Dam.

It would seem that only if we understand what a Nefesh is, can we understand why its relationship with Dam is cause for an Issue Achila, and indeed why this is such a serious Aveira. In order to do so, let us first look at some of the Divrei Chazal that discuss the idea of a Nefesh, for amongt them there is an interesting thread that can be noted.

The Pirkei D’Rebbe Elazar notes that the Nefesh, which is the part of the person most closely related to Hashem himself, is similar to its creator: just like Hashem is there though He cannot be seen, the Nefesh is similarly invisible. We know that it exists in each of us, but it cannot be physically perceived.

The Medrash Shochar Tov has a similar thought, but phrased in the reverse: just as one cannot sense the physical location of his Neshama, so to it is impossible to discern the location of Hakadosh Baruch Hu.

It is apparent from these Medrashim that one of the defining aspects of a Nefesh is the fact that it is hidden from view—that it has no physical representation. It is therefore important for us to understand why this is such an important point. Clearly a person’s Neshama is a spiritual part of his being—why would we expect to be able to see it? Why do Chazal have to stress the fact that the Nefesh is invisible, which seems to highlight its connection to Hashem?

Perhaps if we look at one of the meanings of the word “Nefesh” we will better understand the importance of this quality.

In Parshas Chayei Sarah, when Avraham is hoping to buy Ma’aras HaMachpelah from Ephron, he asks the Bnei Ches to intercede on his behalf using the phrase “Im Yesh Es Nafshshechem.” The Radak explains that the word “Nafshosechem” is the same as “Ritzonechem,” and refers to a person’s will and desires. We see then, that the word Nefesh can refer to Ratzon.

This understanding reveals to us the essence of the Neshama. The Sefer HaKesav V’HaKabala, in Parshas Beraishis when the term Nefesh is first used, explains that this one word encapsulates the one way in which a person is elevated over other beings: the ability to make choices and decisions. When Hakadosh Baruch Hu gave Adam a “Nefesh Chaya” He gave him the gift of Bechirah, and imbued him with the power to choose his own path in life. This is indicated by the use of the word Nefesh, which is so closely tied to Ratzon.

We see that our Neshama represents not only our Chelek HaRuchani, but the way that we are able to bring this into our lives—it represents our potential. Because we have the ability to choose, to strike a path on the Derech Hashem or not, we have the potential to reach great heights. If our lives were fully predetermined, if we could not choose for ourselves, or potential would be similarly capped—because this is not the case, because we have a Neshama, our capacity for growth and achievement is boundless.

This is why Chazal emphasize the hidden nature of the Neshama: it represents our potential for growth, which is latent. We all have the ability to achieve greatness, even if we cannot sense this ability—our job in life is to take that capability Min HaKoach El HaPoel. By enforcing the notion that the Neshama is hidden, Chazal remind us that this power is there even that we may not always see it.

With this in mind, we have a new understanding of the Issur of Achilas Dam.

The Torah tells us not to eat blood “Ki HaDam Hu HaNefesh” the physical manifestation of the Nefesh, such that there is any, is in the blood of a being. This represents out Nefesh and potential and by consuming it we would be showing a lack of respect for this most integral part of our Ruchnias existence. By showing respect to the Dam, and not eating it, we recognize how integral the role of our Nefesh and Ratzon are to our lives.

This may also explain why the Torah seems to give two reasons for the Issur of Achilas Dam: the Nefesh aspect as well as the fact that the blood was used as a Kapparah.

One may wonder why Dam of all things was used as the Kapparah on the Mizbeach. Indeed, a Korban is not considered to have accomplished its role of Kapparah unless the Zerika is done correctly. With our new understanding of the significance of a Nefesh, however, we can understand that the Dam, which represents our potential, is the best vehicle for Kapparah. As we sprinkle the blood of a Korban, we are reminding ourselves that we are capable of more, that we have the ability to make the correct choices, and seek Kapparah in the hopes that we will do so in the future. Thus, the Dam, which really is a representation of our ability to choose a better path, is the best medium with which to seek Kapparah.

The seriousness with which the Torah treats Achilas Dam is now fully understood. We must approach our abilities and capacity for growth with similar urgency, constantly seeking to make the correct choices, and never taking for granted our ability to do so or the heights we can reach we in fact we do.