My purpose in writing The Animals’ Story in the Torah is to discover a story the text tells that varies from the single one so many of us learned or heard about “what the Bible says.” The story I want to focus on in my writing is the one that reminds us that as humans, we are part of all creation, most closely related to nonhuman animals. We share our habitat and the spiritual round table with other beings, as Yuval Noah Harari says of hunter-gatherers in Sapiens: A Brief History of Humanity. It is a state of being we too often forget today.

Acculturation

I grew up in a world in which a majority of people in the United States didn’t live on farms. Meat eating was taken for granted. In the consciousness of most of us, the meat on our plates wasn’t connected to the living, breathing fellow creature whose flesh it was. There was a growing disconnect between the food we eat, any kind of food, and its source. Increasingly a prayer before or after eating was perfunctory at best or non-existent.

This disconnect in the minds of many of us between what we eat and its source is more than a function of living in a secular world. It is also more than our alienation from the natural world, a place where, as Yuval Noah Harari suggests, humans and non-human animals once “communicated with one another directly and negotiated the rules governing <our> shared habitat.”

There is yet another backdrop to our casual approach to eating a fellow creature: centuries of acculturation to a worldview in which human beings are the crown of creation, living beings superior to all others. Many of us learned and insist that the Bible asserts that human superiority. Adam is created on the sixth day, just before God rests on the Sabbath. Alone among living beings, humans are created “in the image” of God and set to rule over the rest of creation.

If we only know this “single story,” we miss other possibilities. We miss that nonhuman animals are also created on the sixth day, just like their human fellow travelers in creation. And we miss numerous textual clues that serve as reminders to human beings that they, too, are animals, their position in creation is conditional, and non-human animals like their human counterparts, are moral beings.

Yes, there is a statement that human beings are set to “rule over” nonhuman animals. But there is also the story of the repeated failure of human beings in general, and the Israelites in particular, to become the rulers God appointed them to be. Swarming about the earth, they are as ungovernable as all other beings. As God, finally, cannot rule human beings who “swarm” about the earth, human beings cannot rule nonhuman animals, the wild beasts and those that swarm.

Human rule is conditional. Almost as soon as humans are appointed to rule, they are demoted, eating food assigned to nonhuman land animals and wearing skins, emblems of their animal nature. Parallel to the human demotion, the snake, once so similar to the humans in its hairlessness and strategic powers, is also demoted. In this way, the Torah tells us that both human and nonhuman animals are intelligent, moral beings, who are therefore morally responsible and accountable for their actions.

As for morality, God extends moral responsibility to nonhuman animals, even to the earth itself in the Garden of Eden story and the story of Cain and Abel. In this way, the Torah casts doubt on this idea that humans are unique because they are moral beings.

So perhaps the argument for human superiority in creation isn’t that humans are “in the image” of God and set to rule over creation — and isn’t that they are unique in creation as moral beings. And even if we were to agree that the Torah tells us humans are unique in their capacity for moral reasoning, uniqueness cannot be a claim to superiority since each species has its unique characteristics. God appreciates this when God assigns food to the different species according to their needs.

If each species is unique in creation, then instead of superiority in creation, we need rather to consider the responsibility associated with unique characteristics. Each species is responsible to use its unique characteristics to extend creation . . . פְּר֥וּ וּרְב֛וּ וּמִלְא֥וּ אֶת־הָאָ֖רֶץ – p’ru u’r’vu u’milu et ha-Aretz, to “be fruitful and multiply and fill the earth (or the seas),” as God commands all living creatures, in the waters, in the heavens and on land.

Prof. Yuval Noah Harari in Sapiens comments that the unique capability of humans is to create fictions and persuade others to believe them. This capability allows flexible cooperation in large groups. Perhaps, then, our unique human responsibility is to tell our stories, those stories that inspire the kind of cooperation that will extend and enrich creation. What better example have we than the Torah story that in one way or another has persuaded so many to create and nurture life.

The Torah’s story of a God who ordains that human beings, “in the image” of God, should “rule” creation, isn’t the only story — nor is the story of human moral consciousness. In exploring another story, an alternate story in the Torah, we discover our profound kinship with our fellow beings on the planet. While we as well as other species have unique characteristics, we share the fundamentals of our being. We are all body and soul, animated by the breath of God, and we are all engaged in the ongoing work of creation, each לְמִינֵ֔הוּ – l’minehu, “according to its kind.”

What science says . . .

Like the Torah, modern science casts doubt on the idea that human uniqueness centers on moral consciousness. In a series of experiments with primates and other mammals, Frans de Waal demonstrates that non-human animals share with us the foundation of morality like a sense of fairness, reciprocity, empathy, cooperation and caring about the well-being of others. Other researchers demonstrate that non-human animals may, like humans, be “scolded” or ostracized by their community if their actions are outside norms of communal behavior. What do these behaviors indicate other than systems of morality that sometimes extend beyond the boundaries of community?

We could say that these observable representations of moral judgment are motivated by an evolutionary drive, namely survival of a species, but we could as well say that of humans. There is no objective proof that human morality has a different source or motivation than nonhuman morality.

And so science, like the Torah, tells us that all living beings are body and soul, animated by the breath that makes us one. While our roles in creation may differ based on our unique characteristics, “each according to its kind,” we share not only our aggressive behaviors and a desire to live. In our time, science finally echoes ancient wisdom as it points to nonhuman animal intelligence, moral consciousness, empathy, a sense of fairness, and compassion.

There is a story of hierarchy in the Torah. But there is another story, and that is the story of what Charles Eisenstein, in The More Beautiful World Our Hearts Know Is Possible, calls “Interbeing.” The presence of both these stories in the Torah and in life presents us with moral dilemmas, with the necessity and complexities of making choices. Insisting on a single story, a hierarchical story, relieves us of some of that complexity and responsibility — but it also deprives us of a profound and beautiful experience of connection and meaning.

I grew up with both the story of hierarchy and the story of Interbeing. Somewhere along the way, the story of Interbeing receded for me as it does in the modern world for most of us, I suspect. My priorities were defined for me, and choices were easier. If there is no question that human life is more valuable than other life, it is easier to first rationalize meat-eating, then altogether disconnect the food on one’s plate from its source as part of a living, breathing, fellow being. Modern “animal agriculture” and our food delivery system makes that even easier. No moral dilemmas when one sits to eat a meal.

Exploring veganism during these past few years reawakened me to the story of Interbeing and the moral complexities that accompany it in the “real” world, not just in the human – nonhuman animal relationship but in every area of life. At the same time, my journey also revives my sense of connection and meaningfulness.

“Adam” by elmada is licensed under CC BY-NC-SA 2.0 

February 1, 2017, I began a Torah study project. These words described my intention: “Today I begin a new project of looking at the weekly Torah portions, searching for insights on food, ‘animal rights,’ agriculture and ecology.”

The name of the section I created to hold my weekly notes suggested my starting assumption based on prior studies: “Ecology is the “study of interactions among organisms and their environment.” It is a study, therefore, of relationships, and one thing I’m pretty sure I’ll find again and again as I study these pages is that Torah is a study of relationships. There are three domains in Torah:  Transcendence/G-d, human, the rest of creation . . . I want to look at relationships between and within those categories, Torah ecology.”

Over time my focus narrowed to the relationship between human beings and other animals.  One of my key questions as I entered this stage of my study was, what rationale does the Torah provide for the superiority of human life over animal life? Because my assumption was that only a hierarchical notion of value could provide a moral basis for killing animals in sacrificial rites or for food. As so often happens in a course of study, I discovered I was asking the wrong question. What I should have asked (since I have some familiarity with Hebrew scripture) was, what compelling experience drove the constant assertion of the supreme value of human life to the extent that it became an overarching theme of scripture?

As a way of organizing my study, I used the framework of Torah portions, which initially I moved through on pace with the Jewish calendar of weekly readings. Somewhere in Numbers it became more difficult to keep up. I missed Deuteronomy during the first year — and again during the second year when I got stuck in Leviticus — but am returning to it now. Too bad! It might have brought me more quickly to the heart of the matter, but it makes no difference. It is the journey it has become, and that has been extraordinary in many ways.

KEY UNDERSTANDINGS

Other than discovering I was asking the wrong question, here are key points in my journey:

• According to the Torah, animals, like humans, are both body (basar/carcass) and “soul” (nefesh/breath of G-d/being).
• Only one statement is made describing humans that doesn’t describe other animals: in the image of G-d (b’tzelem/image). Brown, Driver, Briggs offers the following definition/s of b’tzelem, which as nearly as I can understand it suggests a shadowy version of the body of G-d (see The Bodies of God and the World of Ancient Israel by Benjamin D. Sommer):

• The Torah tells a story in which animals “begin” on an equal plane with humans — all are part of a whole system in which each has unique capabilities and all live in harmony. A serpent, like humans and unlike its fellow beasts of the field, is hairless, talks and has the ability to plan strategically. All animals, including humans, are vegan, and there is no death. The ideal vision that begins the Torah story is one in which all of creation is interdependent and creation itself is interdependent with G-d/transcendence.
• The ongoing Torah story following the third chapter of Genesis is of a real world in which humans are permitted to “use” animals even though they are required not to waste and to exercise compassion for these other beings who, like them, have souls in addition to physical bodies. Meat-eating is ringed with prohibitions, and the Israelites are chastised, sometimes sarcastically, for gluttony.
• In the vision of the Garden and in the ongoing Torah story, animals are morally accountable (evident in the Noah story).
• Periodically the underlying vision of creation surfaces as in the Ten Words/Commandments (where domestic animals also rest) or the story of Balak and Balaam (and the talking donkey, who sees what his human counterpart, a “seer,” cannot and who experiences moral indignation).

Still, I was left with nagging questions, how could a text that puts forward such an extraordinary vision of creation in its first words also put forward such a barrage of clinical detail about dissecting living beings at its center? For not only is Leviticus placed (structurally) at the center of the Torah narrative, but the Yom Kippur ritual of the two goats is at the center of the Leviticus narrative. Of course, there is the supreme value of human life, but how did a text that has a different worldview at its root (that all beings sit at the spiritual round table) arrive at that position? In addition, what was the source of the pervasive sense of sin that permeates the text of the Torah alongside the idea of the goodness and sanctity of human life?

I thought perhaps I could find some understanding if I became emotionally embedded in the text of Leviticus. Maybe I would come to understand how it could possibly be religiously or spiritually meaningful to experience the sights and aromas of terrified animals taken to and killed on an altar and dissected and burned. I read slowly and imagined deeply. I simply couldn’t get there, and on my second reading in this particular cycle of studying Torah, I had to stop. I was overwhelmed with the horror that stood behind the clinical details I read. It wasn’t a spiritual or religious experience for me, and I couldn’t grasp how it was for anyone.

DEUTERONOMY: RE’EH

After an extended hiatus, I returned to Deuteronomy to try to complete what I began, a reading of the Torah from a particular perspective. Something was missing for me in terms of understanding. I could feel it but couldn’t place my finger on it. It centered around the emotional and spiritual meaning of sacrifice, something deeper than an intellectual rationale. Why the clinical focus on sacrifice at the structural center of a text that began with the aspirational vision of Gen 1-3?

By the time of my re-entry, we were reading Re’eh (Deut. 11:26-16:17). As I read the rationale “for the harsh destruction the Israelites bring to the inhabitants of the Land and their altars: the Canaanites who preceded them performed “for their gods every abhorrent act that the Lord detests; they even offer up their sons and daughters in fire to their gods,” I realized something: “With Moloch worship (child sacrifice) in the background, animal sacrifice was a step forward in consciousness.” Reading about Moloch worship deepened my sense of shock with regard to this practice but also provided me a clue to unravel what puzzled me, what drove the intense biblical focus on the superiority of human life despite so much material that suggests another worldview.

A consistent theme in Deuteronomy is that it centralizes sacrifice, removing it from the daily life of ordinary Israelites. At first, I thought the primary effect of this might be to routinize killing animals. Then I realized another possible intention of the text: “If the Torah represents a step forward in consciousness in its vehement assertion of the superiority of human life in a context where child sacrifice is the norm . . . “ Deuteronomy might represent “another step forward in consciousness as it attempts to wean the Israelites from a dependence on a sacrificial cult and the idea that human beings can transfer their sins to another living being who pays in their place.”

Anyone who reads the Torah understands that meat-eating was allowed as a concession to the violence in human nature. The idea was to channel that violent impulse and limit killing. The important understanding I missed until I grasped the reality of Moloch worship and child sacrifice is that the concession wasn’t based on an intellectual abstraction but on a real practice that horrified segments of the population that saw it. I can’t help but think of the projects of many animal rights activists, whose work I could not do, who seek to expose horrifying practices with animals on factory farms to the general public, making the crime visible and real.

SHOFETIM

I had a professor once who told me the way to write a paper is to write it, then take the conclusion and move it to the beginning, then be certain that every paragraph that follows builds an irrefutable case leading to a repeat of the conclusion at the end. With that in mind, I’ll share here that the next step in my understanding of the biblical project came with Shofetim when I began to understand the text as both polemic and compromise “constitution.”

Shofetim returns to the Moloch theme in two passages, one direct and one indirect through use of the word “abhorrent” (to’evah), a word that occurs more frequently in Deuteronomy than in any other book of the Torah much less the Bible. We might say that Deuteronomy, in comparison to the rest of the Torah text, is obsessed with ridding the nation of “abhorrent” practices, primary among them child sacrifice:

Deut. 16:21-17:7

This year I read one of those books that you keep returning to, a book that gave coherence to my own half-formed thoughts and startled me into a journey of self-recognition and definition. The book was Sapiens by Yuval Noah Harari. In a post at the time, I quoted him:

“In Sapiens, Yuval Noah Harari talks about the evolution of religions from animism to polytheism to monotheism. Of animism, he says, ‘When animism was the dominant belief system, human norms and values had to take into consideration the outlook and interests of a multitude of other beings, such as animals, plants, fairies and ghosts…Hunter-gatherers picked and pursued wild plants and animals, which could be seen as equal in status to Homo sapiens. The fact that man hunted sheep did not make sheep inferior to man, just as the fact that tigers hunted man did not make man inferior to tigers. Beings communicated with one another directly and negotiated the rules governing their shared habitat.’

”Conversely, ‘farmers owned and manipulated plants and animals, and could hardly degrade themselves by negotiating with their possessions. Hence the first religious effect of the Agricultural Revolution was to turn plants and animals from equal members of a spiritual round table into property.’”

“Plants and animals…equal members of a spiritual round table…” Those words and the spiritual space they created for me helped me sharpen my focus in the Torah study project I had undertaken and gain a slightly different perspective. The idea that life other than human  has an equal place at the spiritual round table resonates deeply with me. I like to imagine that the world in the first three chapters of Genesis was both memory and vision even though in general, the Torah asserts the sanctity and superiority of human life. The world of the Garden is a world in which humans negotiated with other animals  the rules governing their shared habitat.

That world receded for me as I progressed through the Torah story this time, although as I worked my way through it, I was alert to the animals’ story and surprised at how it paralleled the human story. Finally, I got stuck in the pages of Leviticus, a book I have always appreciated for its literary artistry and applied theology, a theology expressed through the body. This time, though, I was put off by the clinical descriptions of dissecting animal bodies, animals killed in substitution for human lives that in the Torah world should have been forfeit.

I appreciate that Leviticus represents a deep consciousness of the preciousness of all life and of human moral responsibility in relation to it, something we often lack in today’s world where life and death and brutality happen far away from us in hidden spaces. Yet as hard as I tried to understand what animal sacrifice meant to those who practiced it, what deep wellsprings of meaning it tapped, how it felt to those who experienced it, I couldn’t get there.  And I had to take a break for a while.

But now comes Balak, a portion in which G-d uncovers human eyes, and animals and humans once again, if only for a moment, have equal seats at the spiritual round table as in the Garden. That idea of uncovering human eyes while the eyes of a she-ass need no uncovering is key to understanding the significance of the famous talking donkey story in Balak.

Jacob Milgrom, in the JPS Torah Commentary to Numbers, points out that the story of Balaam’s ass is an interpolated folk tale (Num. 22:22-35). This explains why it presents inconsistencies and contradictions in relation to the story into which it is inserted, including a very different image of Balaam, a negative image which gains dominance in both Jewish and Christian traditions. The surrounding story, and older tradition, presents Balaam as a faithful servant of G-d, which led to some favorable rabbinic comparisons with both Moses and Abraham.

But what interests me is the way in which this story of the talking she-ass comments on the relationship between human beings, other animals and the environment, and G-d. Once again, as in the Garden, other animals are as capable of vision and understanding as human beings, perhaps even more so. Yes, as Rabbi Sacks points out, there is humor, even sarcasm, in the story. Even Balaam’s she-ass can see and understand what he, a so-called “seer” cannot. But I like to understand the story as something more.

Here is the story of Balaam and the she-ass (from Sefaria.org):

…when the ass caught sight of the angel of the LORD…

The she-ass in the natural course of things catches sight of the obvious, a dangerous angel of the Lord in the path wielding a fiery sword, and does the obvious, refuses to go further, saving her own life and the life of her master. G-d doesn’t “uncover” her eyes; she doesn’t claim special status as a “seer;” and she receives no praise as a heroine. She just “sees” the angel of the Lord.

This fact enhances the irony of Balaam’s self-promoting words in his third blessing, the first that he composes himself since G-d placed words in his mouth in the other two:

Last year when I worked with this portion, I was struck with the ongoing “love story” these portions in Exodus tell, a love story between G-d and the Israelites. In Ki Tissa, I felt the deep wound in the relationship that resulted from the Israelite betrayal in the Golden Calf episode. In this week’s portion, I felt the deep love and devotion, sincere contrition and poignant vulnerability of the people as they brought their gifts for building the Tabernacle in such abundance that the leadership had to call a halt to their giving.

In this portion, I noticed Aaron’s fall from grace. This year, I see that the fall from grace was accompanied by a relationship — for a brief time — without sacrifice. In Ex. 33:7-11, Moses takes the Tent of Meeting outside Tabernacle, even outside the camp, and meets with G-d in that space without a sacrifice as the people watch from a distance. In Ex. 34:28, Moses “was there with the Lord forty days and forty nights,” and parallel to offering no sacrifice, no “food” for G-d, “ate no bread and drank no water.” This brief time without sacrifice and without killing for food reflects the vision of Gen. 1-3, a world without bloodshed, without sacrifice and without killing for food — a world of continuity between the divine realm, the human realm and the rest of creation.

In terms of allusion to that vision of Gen. 1-3, there is one more point of interest in this week’s portion, and that is, the Sabbath requirement in Ex. 35:2-3: “On six days work may be done, but on the seventh day you shall have a sabbath of complete rest, holy to the Lord; whoever does any work on it shall be put to death. You shall kindle no fire throughout your settlements on the sabbath day.”

The words repeat salient points from Ex. 31:12-17: “You shall keep the sabbath, for it is holy for you. He who profanes it shall be put to death: whoever does work on it, that person shall be cut off from among his kin. Six days may work be done, but on the seventh day there shall be a sabbath of complete rest, holy to the Lord; whoever does work on the sabbath day shall be put to death. The Israelite people shall keep the sabbath, observing the sabbath throughout the ages as a covenant for all time: it shall be a sign for all time between Me and the people of Israel. For in six days the Lord made heaven and earth, and on the seventh day He ceased from work and was refreshed.”

The version “later” in the narrative adds the fire prohibition; the “earlier” version adds the specific creation reference. Both decree death for those who work on the Sabbath. Neither references the vision of Gen. 1-3, a world without bloodshed, sacrifice or killing for food. For that, we have to return to a still “earlier” segment of the narrative, Ex. 20:8-11: “Remember the sabbath day and keep it holy. Six days you shall labor and do all your work, but the seventh day is a sabbath of the Lord your God: you shall not do any work — you, your son or daughter, your male or female slave, or your cattle, or the stranger who is within your settlements. For in six days the Lord made heaven and earth and sea, and all that is in them, and he rested on the seventh day; therefore the Lord blessed the sabbath day and hallowed it.”

This last set of verses not only alludes to the vision of Gen. 1-3 but certifies the significance of it as it recreates a space in time when there is a seamless continuity between the worlds of divine and human and the rest of creation, when all live harmoniously in freedom. Not coincidentally, I believe, these verses don’t mention death for a failure to observe the work prohibition.

THE ANIMALS’ STORY

These animal verses in Vayakhel-Pekudei continue to develop the overall narrative theme that moves toward the priestly preoccupation of Vayikra/Leviticus. Instead of recreating the vision of Gen. 1-3 as Ex. 20 does, Ex. 31 and 33 allude to and reinterpret that vision through an exchange expressed in the sacrifice, a blood exchange that connects human sin, death, sacrifice and human sustenance, including killing other creatures for food, in an intricate weave:

Ex. 35:6 – [gifts for the Lord] …blue, purple, and crimson yarns, fine linen, and goats’ hair; tanned ram skins, dolphin skins, and acacia wood…

Ex. 35:23 – And everyone who had in his possession blue, purple, and crimson yarns, fine linen, goats’ hair, tanned ram skins, and dolphin skins, brought them…

Ex. 35:26 – And all the women who excelled in that skill spun the goats’ hair.

Ex. 36:14 – They made cloths of goats’ hair for a tent over the Tabernacle; they made the cloths eleven in number.

Ex. 36:19 – And they made a covering of tanned ram skins for the Tent, and a covering of dolphin skins above.

Ex. 38:3 – He made all the utensils of the altar — the pails, The scrapers, the basins, the flesh hooks, and the fire pans…

Ex. 39:34 – [Then they brought the Tabernacle to Moses…] …the covering of tanned ram skins, the covering of dolphin skins, and the curtain for the screen…

Ex. 40:29 – At the entrance of the Tabernacle of the Tent of Meeting he placed the altar of burnt offering. On it he offered up the burnt offering and the meal offering — as the Lord had commanded Moses.

Viewing the same story through different lenses deepens my appreciation for the text. I once looked through the lens of meals in Genesis. Now I’m looking through the lens of animals in the Torah. It’s a different project from “seeing what the Torah says about animals.” It’s more about establishing an idea of the overall story, its themes and the strategies it uses to express them, then viewing the same overall story from a different angle. In this project, I have seen how the animals’ story is a subtext of the Israelites’ story, reflecting and echoing the Israelite experience while at the same time traveling its own path, as the animals lose status in relation to the vision of Gen. 1-3.

By now as we cross into the priestly narrative, it occurs to me that the story is fully anthropocentric: all of creation is here to serve human needs even as the Israelites, indeed all humans, are required to demonstrate compassion to animals. Still, animals are not only food but substitute for Israelite lives in the sacrifice. They are the centerpoint between divine and human worlds, feeding both at the sacrificial table, transforming the Israelites as they themselves are transformed into smoke.

The love story in which the Israelites bring all their finest items so generously and lavishly to donate for G-d’s home among them, the desert Tabernacle, looks different viewed through the lens of the animals whose lives and blood were the anonymous medium of exchange in that holy space.

I wonder if the Israelites in the meta-narrative experienced and felt the enormity of this sacrifice on their behalf? The seven Noahide laws require of all people that they not subject animals to unnecessary suffering, and there are other passages in the Torah that demonstrate and require compassion for animals, recognizing that they have a soul. Finally, though, the animals’ story is secondary to the Israelites’ story, and their sacrifice, their skins and hair and blood and bodies, though so much greater than the human sacrifice, doesn’t generate specific recognition like the Israelite’s gifts of jewels and gold. Their silent suffering is unremarked.

The subtext, though, repeats the allusion to the creation story as Moses reflects the original vision, a world without bloodshed, as he meets with G-d on the mountain and in the Tent of Meeting. The vision of the sabbath that recreates Gen. 1-3 also reflects that vision, a space and time in which all creatures are free and there is no sacrifice and no killing for food (Ex. 20:8-11). I like to think this glance back to a primordial status for all creatures, indeed all of creation, is also a look forward, a hope for future fulfillment.

Ki Tissa is one of the most extraordinary portions in the biblical year, and there’s a lot one could say about it. Last year I reflected on the beautiful love story this portion relates and the moments in which Moses acts as the seamless bridge between the finite and the infinite:

“In this extraordinary story of the Golden Calf, we understand not only the depth of a betrayal but the depth of a love relationship. We learn once again the danger that is at the boundary of life and death, creation and transcendence and the choices people make that threaten everything.”

This year I want to emphasize and develop a couple of elements from last year’s analysis then take a look at how The Animals’ Story fits with the narrative.

As I read the portion last year, in addition to the love story theme, two things stood out to me: 1) meals as the center point of exchange between G-d and the Israelites (the sacrifice as G-d’s “meal” and food of the herds, flocks and harvest as the Israelites’ meal) and 2) the absence of that exchange mechanism in the seamless relationship between G-d and Moses in the Tent of Meeting and on the mountain. The significance of the sacrifice deepens for me as cumulative evidence suggests repeatedly that it is the life of human beings that is forfeit, but in Israelite sacrifice, the animal substitutes for human beings.

Isaiah captures the exchange perfectly — and suggests the significance of the exchange in referring to death as a “reproach” in Isaiah 25:6-8:

וְעָשָׂה֩ יְהוָ֨ה צְבָא֜וֹת לְכָל־הָֽעַמִּים֙ בָּהָ֣ר הַזֶּ֔ה מִשְׁתֵּ֥ה שְׁמָנִ֖ים מִשְׁתֵּ֣ה שְׁמָרִ֑ים שְׁמָנִים֙ מְמֻ֣חָיִ֔ם שְׁמָרִ֖ים מְזֻקָּקִֽים׃

The LORD of Hosts will make on this mount For all the peoples A banquet of rich viands, A banquet of choice wines— Of rich viands seasoned with marrow, Of choice wines well refined.

וּבִלַּע֙ בָּהָ֣ר הַזֶּ֔ה פְּנֵֽי־הַלּ֥וֹט ׀ הַלּ֖וֹט עַל־כָּל־הָֽעַמִּ֑ים וְהַמַּסֵּכָ֥ה הַנְּסוּכָ֖ה עַל־כָּל־הַגּוֹיִֽם׃

And He will destroy on this mount the shroud That is drawn over the faces of all the peoples And the covering that is spread Over all the nations:

בִּלַּ֤ע הַמָּ֙וֶת֙ לָנֶ֔צַח וּמָחָ֨ה אֲדֹנָ֧י יְהוִ֛ה דִּמְעָ֖ה מֵעַ֣ל כָּל־פָּנִ֑ים וְחֶרְפַּ֣ת עַמּ֗וֹ יָסִיר֙ מֵעַ֣ל כָּל־הָאָ֔רֶץ כִּ֥י יְהוָ֖ה דִּבֵּֽר׃ (פ)

He will destroy death forever. My Lord GOD will wipe the tears away From all faces And will put an end to the reproach of His people Over all the earth— For it is the LORD who has spoken.

My impression grows stronger that the requirement of sacrifice relates to guilt associated with being human, that humanity is somehow responsible for a world which includes death as an inescapable part of the life of every creature, a world of predator and prey. Israelites remain alive, are saved from becoming prey, only by their covenant agreement. In the economy of this sacred scheme, life is still due, and it is through the exchange mechanism of sacrifice that the sacrificial animal substitutes for Israelite life.

This idea, and the idea in Tetzaveh of transformation of the priest and the sacrificial animal in the course of a detailed ritual, begin to sound increasingly like ways some Christians have understood and applied the text following the destruction of the Temple, and my project in a following year will be to examine in some detail how and why the rabbis took these ideas in a different direction.

The Animals’ Story

The Animals’ Story unfolds in two of four chapters of this portion.

• In chapter 32, a fraudulent animal represents a fraudulent relationship with Transcendence. G-d’s anger is directed most specifically at the fact that the Israelites offer the sacrificial “meal” to this phony god, enjoying their own meal before it. They proclaim this god to be the one who brought them out of Egypt.
• Chapter 34 reestablishes correct relationships. Both animals and people must remain at a distance from the mountain where Moses and G-d meet. As a relationship between the people and G-d is painfully restored, the first fruits of flocks, herds and the land are G-d’s, and the Israelites enjoy their bounty, exclusively that from which G-d’s portion is sacrificed.

Ex 32:4
וַיִּקַּ֣ח מִיָּדָ֗ם וַיָּ֤צַר אֹתוֹ֙ בַּחֶ֔רֶט וַֽיַּעֲשֵׂ֖הוּ עֵ֣גֶל מַסֵּכָ֑ה וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹהֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם׃
This he took from them and cast in a mold, and made it into a molten calf. And they exclaimed, “This is your god, O Israel, who brought you out of the land of Egypt!”

Ex 32:6
וַיַּשְׁכִּ֙ימוּ֙ מִֽמָּחֳרָ֔ת וַיַּעֲל֣וּ עֹלֹ֔ת וַיַּגִּ֖שׁוּ שְׁלָמִ֑ים וַיֵּ֤שֶׁב הָעָם֙ לֶֽאֱכֹ֣ל וְשָׁת֔וֹ וַיָּקֻ֖מוּ לְצַחֵֽק׃ (פ)
Early next day, the people offered up burnt offerings and brought sacrifices of well-being; they sat down to eat and drink, and then rose to dance.

Ex 32:8
סָ֣רוּ מַהֵ֗ר מִן־הַדֶּ֙רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔ם עָשׂ֣וּ לָהֶ֔ם עֵ֖גֶל מַסֵּכָ֑ה וַיִּשְׁתַּֽחֲווּ־לוֹ֙ וַיִּזְבְּחוּ־ל֔וֹ וַיֹּ֣אמְר֔וּ אֵ֤לֶּה אֱלֹהֶ֙יךָ֙ יִשְׂרָאֵ֔ל אֲשֶׁ֥ר הֶֽעֱל֖וּךָ מֵאֶ֥רֶץ מִצְרָֽיִם׃
They have been quick to turn aside from the way that I enjoined upon them. They have made themselves a molten calf and bowed low to it and sacrificed to it, saying: ‘This is your god, O Israel, who brought you out of the land of Egypt!’”

Ex 32:19
וַֽיְהִ֗י כַּאֲשֶׁ֤ר קָרַב֙ אֶל־הַֽמַּחֲנֶ֔ה וַיַּ֥רְא אֶת־הָעֵ֖גֶל וּמְחֹלֹ֑ת וַיִּֽחַר־אַ֣ף מֹשֶׁ֗ה וַיַּשְׁלֵ֤ךְ מידו [מִיָּדָיו֙] אֶת־הַלֻּחֹ֔ת וַיְשַׁבֵּ֥ר אֹתָ֖ם תַּ֥חַת הָהָֽר׃
As soon as Moses came near the camp and saw the calf and the dancing, he became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain.

Ex. 32:20
וַיִּקַּ֞ח אֶת־הָעֵ֨גֶל אֲשֶׁ֤ר עָשׂוּ֙ וַיִּשְׂרֹ֣ף בָּאֵ֔שׁ וַיִּטְחַ֖ן עַ֣ד אֲשֶׁר־דָּ֑ק וַיִּ֙זֶר֙ עַל־פְּנֵ֣י הַמַּ֔יִם וַיַּ֖שְׁקְ אֶת־בְּנֵ֥י יִשְׂרָאֵֽל׃
He took the calf that they had made and burned it; he ground it to powder and strewed it upon the water and so made the Israelites drink it.

Ex. 32:24
וָאֹמַ֤ר לָהֶם֙ לְמִ֣י זָהָ֔ב הִתְפָּרָ֖קוּ וַיִּתְּנוּ־לִ֑י וָאַשְׁלִכֵ֣הוּ בָאֵ֔שׁ וַיֵּצֵ֖א הָעֵ֥גֶל הַזֶּֽה׃
So I said to them, ‘Whoever has gold, take it off!’ They gave it to me and I hurled it into the fire and out came this calf!”

Ex. 32:35
וַיִּגֹּ֥ף יְהוָ֖ה אֶת־הָעָ֑ם עַ֚ל אֲשֶׁ֣ר עָשׂ֣וּ אֶת־הָעֵ֔גֶל אֲשֶׁ֥ר עָשָׂ֖ה אַהֲרֹֽן׃ (ס)
Then the LORD sent a plague upon the people, for what they did with the calf that Aaron made.

Ex 34:3
וְאִישׁ֙ לֹֽא־יַעֲלֶ֣ה עִמָּ֔ךְ וְגַם־אִ֥ישׁ אַל־יֵרָ֖א בְּכָל־הָהָ֑ר גַּם־הַצֹּ֤אן וְהַבָּקָר֙ אַל־יִרְע֔וּ אֶל־מ֖וּל הָהָ֥ר הַהֽוּא׃
No one else shall come up with you, and no one else shall be seen anywhere on the mountain; neither shall the flocks and the herds graze at the foot of this mountain.”

Ex 34:15
פֶּן־תִּכְרֹ֥ת בְּרִ֖ית לְיוֹשֵׁ֣ב הָאָ֑רֶץ וְזָנ֣וּ ׀ אַחֲרֵ֣י אֱלֹֽהֵיהֶ֗ם וְזָבְחוּ֙ לֵאלֹ֣הֵיהֶ֔ם וְקָרָ֣א לְךָ֔ וְאָכַלְתָּ֖ מִזִּבְחֽוֹ׃
You must not make a covenant with the inhabitants of the land, for they will lust after their gods and sacrifice to their gods and invite you, and you will eat of their sacrifices.

Ex 34:19
כָּל־פֶּ֥טֶר רֶ֖חֶם לִ֑י וְכָֽל־מִקְנְךָ֙ תִּזָּכָ֔ר פֶּ֖טֶר שׁ֥וֹר וָשֶֽׂה׃
Every first issue of the womb is Mine, from all your livestock that drop a male as firstling, whether cattle or sheep.

Ex 34:25
לֹֽא־תִשְׁחַ֥ט עַל־חָמֵ֖ץ דַּם־זִבְחִ֑י וְלֹא־יָלִ֣ין לַבֹּ֔קֶר זֶ֖בַח חַ֥ג הַפָּֽסַח׃
You shall not offer the blood of My sacrifice with anything leavened; and the sacrifice of the Feast of Passover shall not be left lying until morning.

Ex. 34:26
רֵאשִׁ֗ית בִּכּוּרֵי֙ אַדְמָ֣תְךָ֔ תָּבִ֕יא בֵּ֖ית יְהוָ֣ה אֱלֹהֶ֑יךָ לֹא־תְבַשֵּׁ֥ל גְּדִ֖י בַּחֲלֵ֥ב אִמּֽוֹ׃
The choice first fruits of your soil you shall bring to the house of the LORD your God. You shall not boil a kid in its mother’s milk.

The last verse, Ex 34:26, “You shall not boil a kid in its mother’s milk,” is perhaps a reminder that animals redeem human beings, saving them from the death they earned, and are due all respect and compassion. For me, this chapter points to the possibility that the Israelites, and by extension humans, are not considered superior to animals but rather enjoy their privileged place in the scheme of things by the grace of G-d, through the sacrifice of their fellow creatures, and by their own sincere adherence to a covenant agreement that values compassion toward all life.

Where Terumah suggested ways to understand the meaning of sacrifice through spatial arrangements, Tetzaveh offers additional insights by looking at the priests’ activity, their garments, the spaces they use and the role of blood. What we learn is that sacrifice is a boundary event, operating between finity and infinity, life and death, creation and uncreation:

“Blood, like food, signifies the boundary between transcendence and the world of creation. Blood represents life and death; it makes impure and it purifies. It serves an intermediary function, and the ears, thumbs and toes represent the boundaries of a body, echoing themes prominent in sacrifice…Death and brutality, love and compassion intermingle at the boundary in a transaction mediated by the priest.”

THE ANIMALS’ STORY

Following are the passages with animal references in Tetzaveh:

Ex. 29:1
וְזֶ֨ה הַדָּבָ֜ר אֲשֶֽׁר־תַּעֲשֶׂ֥ה לָהֶ֛ם לְקַדֵּ֥שׁ אֹתָ֖ם לְכַהֵ֣ן לִ֑י לְ֠קַח פַּ֣ר אֶחָ֧ד בֶּן־בָּקָ֛ר וְאֵילִ֥ם שְׁנַ֖יִם תְּמִימִֽם׃
This is what you shall do to them in consecrating them to serve Me as priests: Take a young bull of the herd and two rams without blemish;

Ex. 29:10
וְהִקְרַבְתָּ֙ אֶת־הַפָּ֔ר לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְסָמַ֨ךְ אַהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הַפָּֽר׃
Lead the bull up to the front of the Tent of Meeting, and let Aaron and his sons lay their hands upon the head of the bull.

Ex. 29:11
וְשָׁחַטְתָּ֥ אֶת־הַפָּ֖ר לִפְנֵ֣י יְהוָ֑ה פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
Slaughter the bull before the LORD, at the entrance of the Tent of Meeting,

Ex. 29:12
וְלָֽקַחְתָּ֙ מִדַּ֣ם הַפָּ֔ר וְנָתַתָּ֛ה עַל־קַרְנֹ֥ת הַמִּזְבֵּ֖חַ בְּאֶצְבָּעֶ֑ךָ וְאֶת־כָּל־הַדָּ֣ם תִּשְׁפֹּ֔ךְ אֶל־יְס֖וֹד הַמִּזְבֵּֽחַ׃
and take some of the bull’s blood and put it on the horns of the altar with your finger; then pour out the rest of the blood at the base of the altar.

Ex. 29:13
וְלָֽקַחְתָּ֗ אֶֽת־כָּל־הַחֵלֶב֮ הַֽמְכַסֶּ֣ה אֶת־הַקֶּרֶב֒ וְאֵ֗ת הַיֹּתֶ֙רֶת֙ עַל־הַכָּבֵ֔ד וְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֖לֶב אֲשֶׁ֣ר עֲלֵיהֶ֑ן וְהִקְטַרְתָּ֖ הַמִּזְבֵּֽחָה׃
Take all the fat that covers the entrails, the protuberance on the liver, and the two kidneys with the fat on them, and turn them into smoke upon the altar.

Ex. 29:14
וְאֶת־בְּשַׂ֤ר הַפָּר֙ וְאֶת־עֹר֣וֹ וְאֶת־פִּרְשׁ֔וֹ תִּשְׂרֹ֣ף בָּאֵ֔שׁ מִח֖וּץ לַֽמַּחֲנֶ֑ה חַטָּ֖את הֽוּא׃
The rest of the flesh of the bull, its hide, and its dung shall be put to the fire outside the camp; it is a sin offering.

Ex. 29:15
וְאֶת־הָאַ֥יִל הָאֶחָ֖ד תִּקָּ֑ח וְסָ֨מְכ֜וּ אַהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל׃
Next take the one ram, and let Aaron and his sons lay their hands upon the ram’s head.

Ex. 29:16
וְשָׁחַטְתָּ֖ אֶת־הָאָ֑יִל וְלָֽקַחְתָּ֙ אֶת־דָּמ֔וֹ וְזָרַקְתָּ֥ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב׃
Slaughter the ram, and take its blood and dash it against all sides of the altar.

Ex. 29:17
וְאֶ֨ת־הָאַ֔יִל תְּנַתֵּ֖חַ לִנְתָחָ֑יו וְרָחַצְתָּ֤ קִרְבּוֹ֙ וּכְרָעָ֔יו וְנָתַתָּ֥ עַל־נְתָחָ֖יו וְעַל־רֹאשֽׁוֹ׃
Cut up the ram into sections, wash its entrails and legs, and put them with its quarters and its head.

Ex. 29:18
וְהִקְטַרְתָּ֤ אֶת־כָּל־הָאַ֙יִל֙ הַמִּזְבֵּ֔חָה עֹלָ֥ה ה֖וּא לַֽיהוָ֑ה רֵ֣יחַ נִיח֔וֹחַ אִשֶּׁ֥ה לַיהוָ֖ה הֽוּא׃
Turn all of the ram into smoke upon the altar. It is a burnt offering to the LORD, a pleasing odor, an offering by fire to the LORD.

Ex. 29:19
וְלָ֣קַחְתָּ֔ אֵ֖ת הָאַ֣יִל הַשֵּׁנִ֑י וְסָמַ֨ךְ אַהֲרֹ֧ן וּבָנָ֛יו אֶת־יְדֵיהֶ֖ם עַל־רֹ֥אשׁ הָאָֽיִל׃
Then take the other ram, and let Aaron and his sons lay their hands upon the ram’s head.

Ex. 29:20
וְשָׁחַטְתָּ֣ אֶת־הָאַ֗יִל וְלָקַחְתָּ֤ מִדָּמוֹ֙ וְנָֽתַתָּ֡ה עַל־תְּנוּךְ֩ אֹ֨זֶן אַהֲרֹ֜ן וְעַל־תְּנ֨וּךְ אֹ֤זֶן בָּנָיו֙ הַיְמָנִ֔ית וְעַל־בֹּ֤הֶן יָדָם֙ הַיְמָנִ֔ית וְעַל־בֹּ֥הֶן רַגְלָ֖ם הַיְמָנִ֑ית וְזָרַקְתָּ֧ אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב׃
Slaughter the ram, and take some of its blood and put it on the ridge of Aaron’s right ear and on the ridges of his sons’ right ears, and on the thumbs of their right hands, and on the big toes of their right feet; and dash the rest of the blood against every side of the altar round about.

Ex. 29:21
וְלָקַחְתָּ֞ מִן־הַדָּ֨ם אֲשֶׁ֥ר עַֽל־הַמִּזְבֵּחַ֮ וּמִשֶּׁ֣מֶן הַמִּשְׁחָה֒ וְהִזֵּיתָ֤ עַֽל־אַהֲרֹן֙ וְעַל־בְּגָדָ֔יו וְעַל־בָּנָ֛יו וְעַל־בִּגְדֵ֥י בָנָ֖יו אִתּ֑וֹ וְקָדַ֥שׁ הוּא֙ וּבְגָדָ֔יו וּבָנָ֛יו וּבִגְדֵ֥י בָנָ֖יו אִתּֽוֹ׃
Take some of the blood that is on the altar and some of the anointing oil and sprinkle upon Aaron and his vestments, and also upon his sons and his sons’ vestments. Thus shall he and his vestments be holy, as well as his sons and his sons’ vestments.

Ex. 29:22
וְלָקַחְתָּ֣ מִן־הָ֠אַיִל הַחֵ֨לֶב וְהָֽאַלְיָ֜ה וְאֶת־הַחֵ֣לֶב ׀ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֗רֶב וְאֵ֨ת יֹתֶ֤רֶת הַכָּבֵד֙ וְאֵ֣ת ׀ שְׁתֵּ֣י הַכְּלָיֹ֗ת וְאֶת־הַחֵ֙לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן וְאֵ֖ת שׁ֣וֹק הַיָּמִ֑ין כִּ֛י אֵ֥יל מִלֻּאִ֖ים הֽוּא׃
You shall take from the ram the fat parts—the broad tail, the fat that covers the entrails, the protuberance on the liver, the two kidneys with the fat on them—and the right thigh; for this is a ram of ordination.

Ex. 29:26
וְלָקַחְתָּ֣ אֶת־הֶֽחָזֶ֗ה מֵאֵ֤יל הַמִּלֻּאִים֙ אֲשֶׁ֣ר לְאַהֲרֹ֔ן וְהֵנַפְתָּ֥ אֹת֛וֹ תְּנוּפָ֖ה לִפְנֵ֣י יְהוָ֑ה וְהָיָ֥ה לְךָ֖ לְמָנָֽה׃
Then take the breast of Aaron’s ram of ordination and offer it as an elevation offering before the LORD; it shall be your portion.

Ex. 29:27
וְקִדַּשְׁתָּ֞ אֵ֣ת ׀ חֲזֵ֣ה הַתְּנוּפָ֗ה וְאֵת֙ שׁ֣וֹק הַתְּרוּמָ֔ה אֲשֶׁ֥ר הוּנַ֖ף וַאֲשֶׁ֣ר הוּרָ֑ם מֵאֵיל֙ הַמִּלֻּאִ֔ים מֵאֲשֶׁ֥ר לְאַהֲרֹ֖ן וּמֵאֲשֶׁ֥ר לְבָנָֽיו׃
You shall consecrate the breast that was offered as an elevation offering and the thigh that was offered as a gift offering from the ram of ordination—from that which was Aaron’s and from that which was his sons’—

Ex. 29:28
וְהָיָה֩ לְאַהֲרֹ֨ן וּלְבָנָ֜יו לְחָק־עוֹלָ֗ם מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל כִּ֥י תְרוּמָ֖ה ה֑וּא וּתְרוּמָ֞ה יִהְיֶ֨ה מֵאֵ֤ת בְּנֵֽי־יִשְׂרָאֵל֙ מִזִּבְחֵ֣י שַׁלְמֵיהֶ֔ם תְּרוּמָתָ֖ם לַיהוָֽה׃
and those parts shall be a due for all time from the Israelites to Aaron and his descendants. For they are a gift; and so shall they be a gift from the Israelites, their gift to the LORD out of their sacrifices of well-being.

Ex. 29:31
וְאֵ֛ת אֵ֥יל הַמִּלֻּאִ֖ים תִּקָּ֑ח וּבִשַּׁלְתָּ֥ אֶת־בְּשָׂר֖וֹ בְּמָקֹ֥ם קָדֹֽשׁ׃
You shall take the ram of ordination and boil its flesh in the sacred precinct;

Ex. 29:32
וְאָכַ֨ל אַהֲרֹ֤ן וּבָנָיו֙ אֶת־בְּשַׂ֣ר הָאַ֔יִל וְאֶת־הַלֶּ֖חֶם אֲשֶׁ֣ר בַּסָּ֑ל פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד׃
and Aaron and his sons shall eat the flesh of the ram, and the bread that is in the basket, at the entrance of the Tent of Meeting.

Ex. 29:33
וְאָכְל֤וּ אֹתָם֙ אֲשֶׁ֣ר כֻּפַּ֣ר בָּהֶ֔ם לְמַלֵּ֥א אֶת־יָדָ֖ם לְקַדֵּ֣שׁ אֹתָ֑ם וְזָ֥ר לֹא־יֹאכַ֖ל כִּי־קֹ֥דֶשׁ הֵֽם׃
These things shall be eaten only by those for whom expiation was made with them when they were ordained and consecrated; they may not be eaten by a layman, for they are holy.

Ex. 29:34
וְֽאִם־יִוָּתֵ֞ר מִבְּשַׂ֧ר הַמִּלֻּאִ֛ים וּמִן־הַלֶּ֖חֶם עַד־הַבֹּ֑קֶר וְשָׂרַפְתָּ֤ אֶת־הַנּוֹתָר֙ בָּאֵ֔שׁ לֹ֥א יֵאָכֵ֖ל כִּי־קֹ֥דֶשׁ הֽוּא׃
And if any of the flesh of ordination, or any of the bread, is left until morning, you shall put what is left to the fire; it shall not be eaten, for it is holy.

Ex. 29:36
וּפַ֨ר חַטָּ֜את תַּעֲשֶׂ֤ה לַיּוֹם֙ עַל־הַכִּפֻּרִ֔ים וְחִטֵּאתָ֙ עַל־הַמִּזְבֵּ֔חַ בְּכַפֶּרְךָ֖ עָלָ֑יו וּמָֽשַׁחְתָּ֥ אֹת֖וֹ לְקַדְּשֽׁוֹ׃
and each day you shall prepare a bull as a sin offering for expiation; you shall purge the altar by performing purification upon it, and you shall anoint it to consecrate it.

Ex. 29:38
וְזֶ֕ה אֲשֶׁ֥ר תַּעֲשֶׂ֖ה עַל־הַמִּזְבֵּ֑חַ כְּבָשִׂ֧ים בְּנֵֽי־שָׁנָ֛ה שְׁנַ֥יִם לַיּ֖וֹם תָּמִֽיד׃
Now this is what you shall offer upon the altar: two yearling lambs each day, regularly.

Ex. 29:39
אֶת־הַכֶּ֥בֶשׂ הָאֶחָ֖ד תַּעֲשֶׂ֣ה בַבֹּ֑קֶר וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּעֲשֶׂ֖ה בֵּ֥ין הָעַרְבָּֽיִם׃
You shall offer the one lamb in the morning, and you shall offer the other lamb at twilight.

Ex. 29:40
וְעִשָּׂרֹ֨ן סֹ֜לֶת בָּל֨וּל בְּשֶׁ֤מֶן כָּתִית֙ רֶ֣בַע הַהִ֔ין וְנֵ֕סֶךְ רְבִעִ֥ית הַהִ֖ין יָ֑יִן לַכֶּ֖בֶשׂ הָאֶחָֽד׃
There shall be a tenth of a measure of choice flour with a quarter of a hin of beaten oil mixed in, and a libation of a quarter hin of wine for one lamb;

Ex. 29:41
וְאֵת֙ הַכֶּ֣בֶשׂ הַשֵּׁנִ֔י תַּעֲשֶׂ֖ה בֵּ֣ין הָעַרְבָּ֑יִם כְּמִנְחַ֨ת הַבֹּ֤קֶר וּכְנִסְכָּהּ֙ תַּֽעֲשֶׂה־לָּ֔הּ לְרֵ֣יחַ נִיחֹ֔חַ אִשֶּׁ֖ה לַיהוָֽה׃
and you shall offer the other lamb at twilight, repeating with it the meal offering of the morning with its libation—an offering by fire for a pleasing odor to the LORD,

Ex. 29:42
עֹלַ֤ת תָּמִיד֙ לְדֹרֹ֣תֵיכֶ֔ם פֶּ֥תַח אֹֽהֶל־מוֹעֵ֖ד לִפְנֵ֣י יְהוָ֑ה אֲשֶׁ֨ר אִוָּעֵ֤ד לָכֶם֙ שָׁ֔מָּה לְדַבֵּ֥ר אֵלֶ֖יךָ שָֽׁם׃
a regular burnt offering throughout the generations, at the entrance of the Tent of Meeting before the LORD. For there I will meet with you, and there I will speak with you,

Ex. 30:9
לֹא־תַעֲל֥וּ עָלָ֛יו קְטֹ֥רֶת זָרָ֖ה וְעֹלָ֣ה וּמִנְחָ֑ה וְנֵ֕סֶךְ לֹ֥א תִסְּכ֖וּ עָלָֽיו׃
You shall not offer alien incense on it, or a burnt offering or a meal offering; neither shall you pour a libation on it.

Ex. 30:10
וְכִפֶּ֤ר אַהֲרֹן֙ עַל־קַרְנֹתָ֔יו אַחַ֖ת בַּשָּׁנָ֑ה מִדַּ֞ם חַטַּ֣את הַכִּפֻּרִ֗ים אַחַ֤ת בַּשָּׁנָה֙ יְכַפֵּ֤ר עָלָיו֙ לְדֹרֹ֣תֵיכֶ֔ם קֹֽדֶשׁ־קָֽדָשִׁ֥ים ה֖וּא לַיהוָֽה׃
Once a year Aaron shall perform purification upon its horns with blood of the sin offering of purification; purification shall be performed upon it once a year throughout the ages. It is most holy to the LORD.

As I commented last year, the blood sacrifice occurs in the wider area of the Tabernacle, beyond the sacred precinct inside that houses the ark. The priests operate at the boundary in their role.  The blood of consecration is applied to the boundaries of their bodies, the ridges of their right ears, the thumbs of their right hands, and on the big toes of their right feet. Sacrifices are offered at the boundaries of time, at dawn and at twilight. The meat the priests eat is prepared in the sacred precinct, boiled so it is bloodless for consumption. It is then eaten at the entrance to the Tent of Meeting. None can remain for recirculation in less holy realms. If there is remaining food from that meal, it must be burned.

In this way, blood, part of the world of creation, enters the transcendent realm as what remains in the meat after the animal is sacrificed on the altar is boiled off in the sacred precinct. It is not in the meat the priests eat. Priests operating at the boundary negotiate the transformation of a living creature into a message and the transmission of that message from the world of creation to the transcendent realm. As at Mt. Sinai, the priests eat their transformed meal before G-d:

וַיִּקַּ֞ח יִתְר֨וֹ חֹתֵ֥ן מֹשֶׁ֛ה עֹלָ֥ה וּזְבָחִ֖ים לֵֽאלֹהִ֑ים וַיָּבֹ֨א אַהֲרֹ֜ן וְכֹ֣ל ׀ זִקְנֵ֣י יִשְׂרָאֵ֗ל לֶאֱכָל־לֶ֛חֶם עִם־חֹתֵ֥ן מֹשֶׁ֖ה לִפְנֵ֥י הָאֱלֹהִֽים׃

And Jethro, Moses’ father-in-law, brought a burnt offering and sacrifices for God; and Aaron came with all the elders of Israel to partake of the meal before God with Moses’ father-in-law (Ex. 18:13).

And again:

Once the blood of a sacrifice enters the transcendent realm, the meat of a creature thus transformed cannot reenter the created world. It must be fully consumed with any remains burned outside the camp.  It must be pure to enter the transcendent realm and any parts that return to the created world generate impurity.

It is the disciplined intention of the priest, offering a sacrifice on behalf of Israelites expressed through a carefully followed set of ritual actions, that transforms an animal into a message of gratitude or atonement, due from the Israelite.  The animal life substitutes for a human life. Efficacy of the sacrifice requires purity of the sacrificial animal and correct practice from the priest. Priestly meals are absent the blood of the sacrifice.

And the animal itself, central to the activity inside the Tent of Meeting/Tabernacle and the work of the priests on behalf of the Israelites inside that realm? That “pure” animal, an animal with no imperfections, is transformed through the sacrifice at the boundary between this world and a transcendent world, the altar in the Tabernacle. It becomes a message of either gratitude or atonement, substituting for the life due from an Israelite. Only post-transformation and devoid of its blood can the carcass be consumed.

The nature of a paradox is that it resists resolution and reduction to a one-to-one correspondence. Even as I feel like I edge closer to the meaning of the sacrifice as presented in the biblical text, I feel that something is out of reach. It may remain that way. I continue to think it has something to do with sparing the life of human beings for a sin related to the state of affairs in their current existence, an existence that is one of predator and prey. The Israelites without a covenant agreement are as subject to becoming prey as any other creature. This profound awareness hovers around the sacrifice and at meals that include meat. Both the sacrificial animal and the priest on behalf of Israelites are transformed through the meal attendant on sacrifice.

One thing is clear from the text: a hastily eaten meal, a meat meal eaten without conscious intention, transforms no creature, not the human and not the sacrificial animal. It is, in effect, lawless bloodshed.