ויקרא, פרק י״ז, פסוק י׳

The prohibition of consuming blood stands as one of the most severe and profound warnings in the Torah, touching the very root of the relationship between body and soul, and between humanity and the Creator. The restriction applies to every stratum of the nation and all levels of holiness, encompassing women, slaves, righteous converts, and those born to a Jewish mother and a non-Jewish father [אור החיים, מלבי״ם, אדרת אליהו, ביאור יש״ר]. The specific inclusion of the convert highlights that this dietary law is uniquely tied to entering the Jewish covenant, unlike other universal prohibitions, such as eating a limb from a living animal, which apply to all humanity [רש״ר הירש]. By encompassing all classes of people, the text emphasizes that the spiritual damage caused by consuming blood can destroy anyone, regardless of their spiritual standing [אור החיים].

The physical act of the prohibition is framed in terms of eating rather than drinking. This indicates that the severe restriction applies when the blood coagulates and reaches a solid measure, or that drinking it is considered such an extreme deviation that it is legally treated as eating [פרדס יוסף, חתם סופר]. The restriction focuses on pure animals [ברטנורא] and is repeated frequently because blood, unlike fat or sinews, is deeply absorbed into the animal's limbs and is exceptionally difficult to separate [חזקוני]. The primary approach among commentators is that the prohibition is stated expansively to prevent a critical misunderstanding. Because subsequent instructions link blood to atonement on the altar, one might mistakenly assume the severe penalty applies only to sacrificial blood. Therefore, the law is broadened to include the blood of animals slaughtered for regular consumption, the lifeblood, and the residual blood that flows afterward [רש״י, מזרחי, מלבי״ם]. However, a differing view maintains that the severe penalty of spiritual excision applies only to the lifeblood fit for the altar, while other types of blood remain forbidden but do not carry this specific punishment [רלב״ג].

God's reaction to this transgression is described with a unique expression of setting His face against the sinner, sparking a fascinating interpretive discussion. One approach suggests a linguistic connection between the concept of a face and the idea of free time. Because God's attention is generally directed toward goodness, this expression implies that God seemingly turns away from managing the universe to focus His absolute attention solely on punishing this specific sinner [רש״י, מזרחי, תורה תמימה]. Conversely, other commentators reject this as an unnecessary humanization of God. Instead, they view God's face as a representation of divine providence. When directed negatively, it manifests as a gaze of wrath and righteous judgment, or as the removal of positive protection, leaving the individual to the mercy of chance while maintaining precise scrutiny over their actions [הכתב והקבלה, מלבי״ם, ביאור יש״ר, רד״צ הופמן, ברכת אשר].

The resulting punishment is highly individualized, applying only to the specific person who consumed the blood, rather than the broader community or someone who merely facilitated the act [מלבי״ם, אור החיים]. On a deeper level, the severity of the sin stems from the fact that blood carries the life force of the animal. Consuming it introduces a lowly, animalistic essence into a person, dulling their heart, absorbing traits of cruelty, and severing the spiritual cord that connects their soul to its divine source [אור החיים, רש״ר הירש, פרדס יוסף, שפתי כהן]. Following this profound spiritual and moral disconnection, the punishment of being cut off from the people takes effect. The sinner is removed much like a rotten branch is severed from a tree, ensuring that the rest of the nation remains whole, healthy, and protected from the destructive influence of the sin [אור החיים].