Parshas Noach- of Man and Beast

The issue of the relationship between people and animals is one that evokes strong emotions. Some would posit that animals are quite similar to people, and should be treated as such. Others would vehemently disagree. As with everything else in reality, regardless of the current culture's feelings or viewpoints, the Torah dictates the truth on the subject. Times and human feelings may change, but the Word of Hashem remains a constant. 

Rashi (Bereishis 1:29, Noach 9:3) explains that when Hashem created Adam, He did not permit him to kill and consume animal flesh. Man was only permitted to eat vegetation, and the like. After the mabul, Noach exited the teiva, and Hashem removed this ban. Mankind was now allowed to consume animals. 

Why was this ban specifically revoked following the mabul?

The verses proceed to relate that a limb from a live animal, or its blood, would still be prohibited. Furthermore, suicide and murdering others would be forbidden as well. Rashi (9:5) explains the juxtaposition of these ideas. Even though Hashem permitted the killing of animals, He would still hold one accountable for commiting suicide.

This does not seem to be a logical necessity. How would the permission to consume animals imply that murdering humans should be allowed, thus requiring the pesukim to negate this notion? 

In both the context of Adam being banned from killing animals, and Noach’s allowance to do so, the pesukim state that Hashem highlighted the fact that Man was to govern and rule over all of the animals (1:28, 9:2). The awe of people was instilled in the animals.

What is the connection between this idea and the differing rulings?

When Hashem created Adam, the glory of Man was on full display. He was formed with drastically superior physical, intellectual, and spiritual capacities. There was a marked, and noticeable distinction between Man and animal. It was obvious that Mankind was the pinnacle of creation, and as such they were expected to act accordingly. There was no need to establish any rules governing the interactions between Man and beast to show the difference, as it was blatant. The awe of people was therefore naturally imbued on the animals. 

However, the subsequent generations, due to the perversions of their ways, ruined the natural greatness of mankind in a terribly impactful way. At the end of Bereishis, the verses discuss the beginnings of the crimes of the generation of the flood: “...and they took for themselves wives from all that they chose (6:2).” Rashi explains that these wicked people were having relationships with married women, males, and even animals. They acted in such ways, graying the natural marked differences between Man and beast. In turn, Mankind was lowered, and approached closer to the level of animals. 

As Noach left the teiva, Hashem told him that due to the sins of the deceased generation, the glory of Man had been severely diminished. His greatness over the animal kingdom had been called into question. In order to re-enforce this important theme, Hashem permitted people to eat animal flesh. Only as the pinnacle of creation would they be allowed to consume the lower beings. Hashem told Noach that should they behave in a morally appropriate way, the animals will naturally fear them. In addition, Hashem highlighted that despite the allowance to consume animals, this does not extend to the murder of people. People are of a higher caliber, despite the wrongdoings of the wicked generation. 

The ramifications of this idea are numerous, and can be understood in light of much of the perspectives posited today. There is no comparison between Man and animals. We need to know this, in order to hold ourselves to the highest of moral and ethical levels. If we believe ourselves to simply be more sophisticated animals, this achievement is essentially unreachable. While this idea was once obvious and went without saying, it requires re-enforcement today. As with everything else, the Word of Hashem is eternal.

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