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Our parsha (Vayikra 17:13) tells us that when one slaughters a bird or certain wild animals (“chayot” in Hebrew), the blood must be covered with dirt. The Rambam (Hilchot Shechita 14:16) says that one should use his hand or a utensil to move the dirt, rather than his foot, because using his foot implies disrespect, and one must have respect for the mitzvoth. And from this mitzvah, the Talmud (Shabbat 22A) learns that we must have respect for all of the mitzvoth. But, why do we learn respect for the mitzvoth precisely from the commandment of covering the blood with dirt, when the truth is that we’re obligated to respect all of the mitzvoth?
The world is divided into three different categories; 1) things that are forbidden and we must avoid, 2) things that are permitted, but only within the guidelines determined by the Torah, and 3) things that are holy.
Correspondingly, there are three types of mitzvoth: 1) negative commandments, whose purpose is to separate us from forbidden things, 2) mitzvoth that prepare permissible objects to be used according to the Torah (such as shechita, or ritual slaughtering, which prepares the kosher animal to be eaten), and 3) positive mitzvoth whose sole purpose is to bring holiness to the one who performs them.
The three types of mitzvah also correspond to three definitions of the word “holy:” 1) It may mean ‘separated,’ since to be holy one must separate himself from the forbidden foods and activities of the world. 2) It may mean a positive attitude and approach, as in the phrase, “conduct yourself with holiness in all of your activities,” and it may mean 3) “be holy,” as when one has transformed not only his activities but his very self into a holy entity, just like a sacrifice to be offered on the altar.
We find all three categories associated with blood in the Torah. The Ramban on our parsha explains why we are commanded to cover only the blood of birds and some animals (chayot) with dirt, while we are not commanded to cover the blood of other animals (behamot). The majority of birds and the kind of animals known as “chayot” are not fitting for the altar – they may not be brought as sacrifices. It is their blood that must be covered after they have been slaughtered. On the other hand, most species of the category known as “behamot” are kosher to be offered upon the altar – and their blood need not be covered after ritual slaughtering. From this analysis emerge three categories: 1) those animals and birds whose blood must be covered, since they are not fit for offering on the altar 2), those whose blood need not be covered, but which are nevertheless unfit for sacrificial offering, and 3) those animals whose blood need not be covered and are fit for offering. Thus, there is an inverse relationship between fitness for the altar and the necessity of covering the blood. There is something negative, or potentially negative about blood that necessitates that sometimes it must be concealed.
It turns out that blood, as the life-energy in our veins, is what propels us to get involved in Torah and mitzvoth, or other activities, with energy and warmth. Among them are activities that are not intrinsically connected with holiness. For example, one may have a profession or a talent that he wishes to pursue. On the one hand, he need not be overly enthusiastic about his skill or profession, since it is not intrinsically connected with the One Above. He should pursue it to the extent that it brings him or someone else benefit, but he needn’t do so with enthusiasm. This is like the bird or animal whose blood must be covered. On the other hand, one may pursue such a talent or profession while at the same time being imbued with feelings of holiness and attachment to Torah and mitzvoth. When that happens, then his personal attachment to all that is holy uplifts and elevates the activities that he is involved with. While the activity itself demands only that he “gets the job done,” if he is simultaneously imbued with the warmth and excitement of holiness, then he needn’t hide it. This corresponds to the animal which is not kosher to be offered on the altar, but whose blood nevertheless need not be covered. And then there are Torah and mitzvoth themselves. Since they are intrinsically holy, there is no need to cover and conceal one’s energy and warmth while involved in holiness. Since it is holy, it need not be covered – we shouldn’t hesitate to show and display our desire and excitement regarding holiness. In such a situation, the blood – our life energy - need not be “covered,” or concealed.
In conclusion, then, there are three types of blood: 1) that which must be covered because it contains elements that are not holy, 2) blood that needn’t be covered since by our own in involvement we elevate and rectify it, and 3) blood that needn’t be covered because it is innately holy – like the sacrifices in the Temple.
Since blood represents the warmth and excitement for fulfilling the mitzvah that should be present by all the mitzvoth, the Rambam chose it precisely as the place to mention respect for the mitzvoth. In whatever form the mitzvah takes, whether positive, negative or as preparation, it must be performed with warmth and with excitement. And since the blood (about which covering is only a detail in the general mitzvah) – represents that warmth and excitement, the Rambam chose it as the place to mention the general need for respect as well.
What about the blood of Pesach? Well, that’s different…it wasn’t’ inside, but outside. Up until now, we have only discussed blood that was “inside,” inside us, inside the animal, etc. But, the Torah emphasizes that the Jewish people upon exodus from Egypt were “swimming in blood,” – that is, the blood was outside of them. A newborn does not yet generate his own excitement and warmth – it comes from outside of him. He must learn how to internalize and make it his own. So, the Jews emerging from Egypt into the great infinite light of the One Above were not yet capable of understanding, fearing and loving Him. They were only “swimming” in blood – knowing that G-d exists - but experiencing Him as beyond and outside them. Only after the seven weeks of counting the omer and receiving the Torah were the Jews capable of absorbing and developing G-dly warmth and excitement. That’s why when they left Egypt, they were considered “bloody.”
Adapted from “Likutei Sichot” of the Lubavitcher Rebbe, ztz’l, v. 37, pp. 48-54.
Shabbat Shalom, Good Shabbes, and Chag Pesach Kasher v’sameach l’kol am Yisrael!
Rabbi David Sterne, Jerusalem Connection