Kisui Hadam
Following the shechita, the ritual slaughter of an animal, one will often be obligated to perform the mitzva of "kisui hadam", covering the blood. The Torah commands one who has slaughtered a bird or wild animal to cover the initial blood which pours out at the time of slaughter with dust or earth.[1] Domesticated animals are excluded from the mitzva of kisui hadam. The use of earth is believed[2] to be a symbolic act of humility, reminding us of the fragility of life and that we ourselves are but earth and dust.[3] It is the consensus of most halachic authorities that kisui hadam is an independent mitzva actually unrelated to the shechita, though others insist that it is a component or extension of the mitzva of shechita.[4]
The Midrash teaches that after Cain killed Abel, he didn’t know what to do with the body. God then showed Cain two birds, one of which went and killed the other. The surviving bird then dug a hole and buried the dead bird. It is from this episode that Cain, and by extension all mankind, learned that a dead person must be buried. In reward for this educational demonstration, the birds were rewarded with the honor of having their blood covered following shechita.[5]
One recites the blessing "al kisui dam" or "al kisui dam b'efer" before performing the kisui hadam.[6] It is a matter of dispute whether or not one who performs the mitzva of kisui hadam for the first time should recite the blessing of "shehecheyanu". Some authorities encourage one to do so, while others suggest that it be omitted.[7] A "shehecheyanu" is never recited on the actual shechita. Indeed, shehecheyanu is not recited upon the performance of any mitzva which takes a life - even if doing so may be a mitzva from the Torah.[8] One who does not have earth handy to cover the blood following the shechita should not slaughter in the first place.[9] While the blood should be covered immediately after the shechita,[10] if, for whatever reason, one was unable to do so, the kisui hadam may still be performed and should be done as soon as possible.[11]One should not spit or urinate upon or in the area where kisui dam is performed.[12]
It is taught that the mitzva of kisui hadam is intended to dignify the mitzva of shechita. It is believed that merely allowing the blood to remain uncovered would shame ("bizui mitzva") the mitzva of shechita. In fact, it is from none other than the mitzva of kisui hadam that we learn to show respect and sensitivity for all the other mitzvot of the Torah.[13] The act of covering the blood should be performed in a dignified manner, such as with one's hand or a shovel designated for this purpose.[14] One must not simply kick some earth on to the blood.[15] One who steals the mitzva of kisui hadam from the one who is intended to perform it is obligated to reimburse that person financially.[16] Indeed, such is the ruling any time one steals a mitzva belonging to another. A child should not be permitted to perform the mitzva of kisui hadam.[17]
Commentators suggest that the mitzva of kisui hadam is intended to appease the angel charged with watching over wildlife. There is some concern that should this angel see the blood of his subjects being spilled, he would complain to God and possibly arouse Divine displeasure over the perceived murder.[18] It also shows a measure of mercy and compassion for an animal whose life we have just taken for our own needs.[19] It is interesting to note that we are forbidden to eat blood because it is considered the life of the animal. So too, it is taught that eating blood can cause one to became like an animal in one's behavior. It is also inappropriate to eat blood as it serves to atone for us on the altar of the Beit Hamikdash and it is something which we actually reap great spiritual benefits from.[20]
It is somewhat perplexing as to why domesticated animals are excluded from the mitzva of kisui hadam. According to some interpretations, the mitzva of kisui hadam is intended to be reserved exclusively for those animals which are not offered upon the altar. Although there are occasions when birds are indeed offered upon the altar, their slaughter is not performed in the regular manner.[21] Domesticated animals, such as bulls and sheep, however, are routinely offered upon the altar and as such, it is not fitting for their blood to be covered. It is suggested, therefore, that kisui hadam is to remind us that the proper place for an animal's blood to flow is on the altar when slaughtered as an offering to God. It is only blood which, for whatever reason, isn't offered upon the altar that should be covered.[22]
Furthermore, it is noted that God permitted the consumption of animals because doing so allows the animals to actually become a part of the one who consumes them. One is in effect raising the creature to a higher spiritual level. This is only true, however, when the one who eats animals does so with the proper intentions. Those who eat meat merely in order to fulfill their desires do not raise the animal's spiritual level. Since a bird is generally eaten by one person who may lack these proper intentions, we cover its blood in order to award it an added measure of esteem and sensitivity.
It is taught that although God permits man to eat meat, it is not the ideal arrangement. Indeed, before the flood in the era of Noah, eating meat was actually prohibited. The mitzva of kisui hadam is intended to impart upon a person, that one should hesitate somewhat before spilling the blood of a living being for one's own use. It is only due to the lowly state of humanity that God conceded and allowed man to eat meat.[23]
The Ba’al Shem Tov, in the years that he was a hidden mystic, would make his livelihood slaughtering chickens and cows for Jewish communities before the holidays. When he left this occupation, a new slaughterer took his place. One day, a Gentile assistant of one of the Jewish villagers brought a chicken to the new slaughterer. As the new shochet began to sharpen his knife, the Gentile watched and began to laugh. “You wet your knife with water before you sharpen it!” he exclaimed, “And then you just start to cut?” “And how else?” the slaughterer asked. “The Ba’al Shem Tov would cry until he had enough tears to wet the knife. Then he would cry as he sharpened the knife. Only then would he cut!”
[1] Vayikra 17:13 [2] Likutei Sichot Vol. 37 pp. 48-53. [3] Bereishit 18:27 [4] Shach Y.D. 19:5, Taz Y.D. 19:6 [5] Tanchuma Bereishit [6] Rambam Shechita 14:1, Y.D. 28:2, Darkei Teshuva Y.D. 28:16-18 [7] Mateh Ephraim 602:8, Rema Y.D. 28:2 [8] Rema Y.D. 28:2 [9] Y.D. 28:21, Rambam Yom Tov 3:1 [10] Kreiti Upleiti Y.D. 28:1 [11] Pri Megadim Y.D. 28:13, Arugot Habosem Y.D. 31 [12] Sefer Chassidim 825, Mishna Berura 92:33 [13] Shabbat 22a [14] Rambam Shechita 14:16 [15] Y.D. 28:7 [16] Shach Y.D. 28:14 [17] Darkei Teshuva Y.D. 28:2, Kaf Hachaim Y.D. 28:51 [18] Sefer Chassidim 372 [19] Maharsha to Bava Kama 117a [20] Ramban to Vayikra 7:26 [21] Ramban to Vayikra 17:13, Sefer Hachinuch 187, Moreh Nevuchim 3:46 [22] Likutei Sichot Vol.37 pp. 48-53 [23] Rabbi Avraham Yitzchak Hakohen Kook. See Ein Ayah Shabbat 2:15