The parashah begins by telling us to be holy. Rashi defines holiness as someone who is able to separate himself from aveiros that have to do with immorality. At first glance this seems strange, because normally we would think of holiness as coming from something that a person does in a positive way, rather than merely the avoidance of something bad. Separating oneself from something negative is not usually thought of as something that adds to the level of a person’s kedushah. Similarly, Rav Schwab questions one of the blessings that we make at a wedding: “Who made us holy through His mitzvos and He commanded us to separate from an ervah and arayos,” since we never make a brachah on something that is accomplished passively. Rav Schwab explains that from this brachah it is evident that a person who is able to prevent the yetzer hara from overtaking him in these areas is not merely passively avoiding that which is immoral. Rather, what he is doing has the status of an act. It is more than just not eating treifos and not putting on shatnez. One who is able to restrain from doing things he should not be doing is merited with having performed a positive act, something that brings kedushah.
The Torah reiterates the prohibition against eating blood, emphasizing the severity of the sin. The Torah states (Leviticus 17:10-12), “V’nah’tah’tee fah’nay ba’nefesh ha’oh’cheh’let et ha’dahm, v’hich’rah’tee o’tah mee’keh’rev ah’mah,” I [G-d] will turn my face [in anger] upon the soul consuming the blood, and will cut it off from its people. The Torah then declares why blood is prohibited (Leviticus 17:11), “Kee nefesh ha’basar ba’dahm hee,” for the soul of the flesh is in the blood. Blood, says the Torah, is the essence of life, and while one may eat the flesh of an animal, one may not benefit from the substance that bears the essence of the animal’s life. Parashat Acharei Mot also includes an important reference concerning the proper disposal of the blood of certain slaughtered animals. The ritual, known as “Kee’sooy ha’dahm,” covering the blood, is found in Leviticus 17:13, which states that one who traps a beast or bird that may be eaten [and slaughters it], “V’sha’fach et da’moh v’chee’sa’hoo beh’ah’fahr,” He shall pour out its blood, and cover it with earth.
Maimonidies (the Rambam, the great Jewish philosopher, codifier and physician, 1135-1204) maintains that the ancient pagans attached special significance to the blood of animals. Some considered it an agent of defilement, while others used blood for the purpose of communing with spirits and for fortune telling. Judaism, however, strongly prohibits any association with idol worship; hence, Jewish law forbade any use of blood.
Some of the commentators suggest that the blood of certain slaughtered animals is covered to show respect for life. This however applies only to “chayot,” wild animals and fowl, but not to domesticated animals. The procedure of “Kee’sooy ha’dahm” requires that the blood of the animal be poured on a layer of soil, which in turn had to be covered with another layer of soil as a blessing was recited.
The Or HaChaim suggests that since blood represents the life of the animal it should be accorded the same respect as the body of a human being who has died, and must be buried “by covering it with earth.” R’ Abraham Ibn Ezra states that the Torah is concerned that people who see blood spilled from a distance might suspect that the blood was from an animal that had actually been sacrificed to a heathen god. By covering the blood, a distinguishing sign is made that this was an offering to G-d, and not to an alien deity.
Prepared by Devorah Abenhaim
