דברים, פרק י״ב, פסוק כ״ז

The sacrificial system operates on a precise division between what is completely dedicated to God and what is permitted for human consumption, with blood playing the central role in atonement. This framework regulates the general laws of offerings and organizes the exact method of sacrifice [מזרחי, שפתי חכמים, גור אריה]. A clear distinction is made between different types of offerings. Burnt offerings are wholly dedicated to God, requiring both the flesh and the blood to be placed on top of the altar [רש״י, מזרחי, ביאור יש״ר]. In contrast, for other sacrifices such as peace offerings, the blood is applied to the altar itself while the meat is eaten [רש״י, מזרחי, חזקוני].

The relationship between the flesh and the blood is deeply intertwined. The primary approach among commentators is that they are entirely interdependent. If the meat is invalidated or lost, the blood cannot be applied, and vice versa. Another perspective suggests that just as the blood is thrown, the portions of meat were also thrown through the air onto the altar's fire [תורה תמימה, מלבי״ם, רלב״ג]. The sacrificial process follows a strict chronological order. The blood must be poured on the altar first, and only then may the meat be eaten. It is absolutely forbidden to consume any sacrificial meat before the blood has been applied [רש״י, מזרחי, בכור שור, רלב״ג, תורה תמימה].

The requirement to offer flesh specifically excludes other parts of the animal. The hide is not placed on the altar [העמק דבר]. Similarly, if bones, sinews, horns, or hooves fall off the altar, there is no obligation to return them to the fire, as the focus remains strictly on the meat [תורה תמימה, רלב״ג, מלבי״ם]. However, the animal fats are included within the definition of flesh [בכור שור]. The process requires the flesh and blood to be placed directly upon the altar itself, whereas the slaughtering takes place nearby rather than on top of it [תורה תמימה]. When applying the blood, it must be an actual pouring, rather than a mere sprinkling or dripping [אוהב גר, תורה תמימה]. Although certain sacrifices require four separate applications of blood, if it was poured in a single application, the offering is still considered valid after the fact [תורה תמימה, רלב״ג, רש ר הירש].

The prohibition against eating blood is not because it is repulsive, but because its designated purpose is to provide atonement for the soul upon the altar [בכור שור]. By bringing the animal to the Temple rather than slaughtering it for mundane use, its life force is elevated to the altar, transforming the consumption of its meat into a sacred act of eating from the Divine table [אלשיך]. The identity of who partakes in this meat depends on the type of offering. For sin, guilt, and firstborn offerings, the priests consume the meat, while for peace offerings, the Israelite receives the majority [אבן עזרא, ביאור יש״ר, חזקוני]. Due to the sacred nature of this food, an individual who behaves improperly and remains ignorant of the law is forbidden from eating this holy meat [קיצור בעל הטורים].

Beyond the immediate sacrificial procedures, these laws encompass broader obligations. There is a responsibility to manage the bringing of offerings even from outside the Land of Israel. Furthermore, the offspring of dedicated animals, as well as animals substituted for them, carry the exact same holy status as the original sacrifice and similarly require the application of their blood on the altar [רש״י, מזרחי, תורה תמימה, מלבי״ם, גור אריה, צפנת פענח, משכיל לדוד].