Page:A Jewish Interpretation of the Book of Genesis (Morgenstern, 1919, jewishinterpreta00morg).pdf/105

 87

The Flood

and did that the raven was sent forth first story proper, but of the part integral an not probably not return, is myth. For if the must have come from some other version of the at once inferred have presumably would Noah raven did not return, he did later when the that the waters had already abated, just as very embarrassing dove did not return. Lest the children ask this referunnecessary question, it is better to omit all V.

The statement

7.

and altogether

in presenting the story. that the waters V. 11. The freshly plucked olive leaf showed not reach a do which trees, olive had abated sufficiently for the to be above water, great height, and do not flourish in high altitudes, and to be fresh and green once more. bringing back the olive In expounding the incident of the dove from out the garden came leaf that this olive

ence to the raven

leaf,

the rabbis told

opened For in God's mercy the gates of Paradise had been wished. she whatever pluck to to the dove, and she had been free she not And the wise ral>bis asked, "If that were so, why then, did the than rather precious, and pluck something sweet and fragrant like this they asked questions But leaf?" oHve worthless bitter, And so they said. only to answer them themselves in their wisdom. show it to Noah, to brought and leaf olive bitter "She plucked the than the him that better far is the bitter which cometh from God sweet and fragrant which come only from man". she could feed V. 12. That the dove did not return, showed that had comwaters the that consequently and and care for herself,

of Eden.

run

pletely

off.

that

the

orderly

V. 22. The blessing implied in this verse is again in order course of nature and of life shall never be interrupted in the future. commit might it sins whatever to punish mankind for the original IX, 1-2. First God renews for Noah and his posterity cf. I. 28. creation; at mankind over blessing of fruitfulness. spoken

V. V.

3.

Cf. note to YI, 21.

that the soul, and hence the Therefore the blood might not actual life and be eaten, for that would be equivalent to eating the This is the basis of the old Jewish custom of the animal. life,

4.

The

ancient conception

dwelt in the blood

(cf.

was

IV, 10).

soul of

that all the slaughtering animals by cutting their throats, in order of carefully and arteries, and veins the from forth flow might blood out all the resalting meat before it is cooked, in order to draw blood, is maining blood. In this way the command, not to eat the

kept most punctiliously. for murder. V. 6. This verse seems to justify capital punishment in VI, 18. V. 9. The fulfillment of the promise of the covenant