Our Gemara discusses the fact that a Raven possesses two features of kosher birds, though still not kosher. There are animals that have some qualities of kosher, but still do not have all of them. Nothing God does is without purpose or design, so the mystics will find meaning in the Raven’s partial qualifications.

Rav Tzaddok (Kometz Hamincha 2:24) says the evil and good forces often are superficially similar because the evil is like the shell or peel of the fruit, a harsh covering for the valuable fruit inside. Esav and Yaakov at one point looked similar enough, being twins, but of course were vitally different. So too, the Dove which is compared to Israel (Sanhedrin 95a) finds its counterpart and nemesis in the Raven, Esav. Notably, Haman’s mother was called “daughter of the Raven” (Bava Basra 91a).

Noach sent the Raven to scout the earth after the flood, and before the Dove. Rav Tzaddok says because the evil force is the shell, it must precede the good, just as one encounters the shell before eating the fruit. The metaphor of the shell also indicates that just as the shell serves a purpose for the fruit, so too, the evil force has a purpose, perhaps even a developmental purpose. Rav Tzaddok does not elaborate here, however other commentaries discuss its significance. Mei Hashiloach (I:Noach) says the Raven represents anger, and though this trait must be used judiciously, it still is necessary. Noam Elimelech (Noach 14) says this represents the necessary cruelties of life. For example, a sage may choose a life of poverty in order to study Torah, which deprives his children. The Gemara (Eiruvin 22a), based on a verse in Shir Hashirim (5:11), compares him to a Raven, who has no regard for the welfare of his children.

Of course, the Gemara is not advocating utter neglect, and may be engaging in hyperbole, but based on the level of dedication and ability to live in deprivation for a higher purpose, the scholar will make personal choices that will absolutely affect his family.

The common denominator in these interpretations is that the Raven represents a necessary force, even if unwelcome and experienced as evil. One can imagine Noach at the dawn of a new world, thinking to himself, “This time it must be perfect. I do not want my descendants to sully the world with petty and sinful attitudes.” Yet, the message was, “Not so fast. You have to be practical.”

Often, after life-changing crises we vow to be different. This happens on a personal and collective level. I remember after 9/11 how united everyone felt in New York City. Strangers would (gasp!) smile and greet each other. That is far from how it feels in Manhattan today. You’ll be lucky if you don’t get that “Jewish baby-killer glare.”

It is the nature of things, habits and people to return back to the norm. It is also in our nature to let events inspire us and we may appropriately vow, “this time things will be different.” However, the best changes and resolutions that tend to endure are those that are balanced, and take into account practical realities so they don’t get promptly defeated. Noach rightfully wanted a pure world but had to learn quickly that, except for modest changes that could endure, essentially it will be the same old business. The Raven, what it stands for in other painful realities of life, and the social dynamics are required. There might be a pot of gold somewhere at the end of the Messianic rainbow, but in the meanwhile, Noach’s descendants had to work with evil, not eradicate it. 

Another man who had difficulty making peace with evil tendencies in the world was Eliyahu the Prophet (see what he says in despair to God in Kings I:19:10). And, of all things, while forced to hide out as a political fugitive, he is fed by Ravens from Achav’s kitchen (Kings I:17:6)! I believe the message to Eliyahu Hanavi was that you still must contend and work with evil. You will take food from your nemesis through the Ravens. In the final analysis, why did God vow to never bring another flood? It’s almost as if God too is making peace with the reality of rebellious and imperfect children.