ויקרא, פרק י״ז, פסוק ז׳

The Israelites emerged from Egypt carrying deeply ingrained idolatrous habits that threatened their spiritual integrity. To establish absolute exclusivity in the worship of God, the Torah sought to uproot these practices entirely. Centralizing all sacrifices within the Tabernacle was not an indication that God required offerings, but rather a necessary measure to prevent the people from continuing to burn incense to foreign powers [בכור שור]. This immediate halt to private sacrifices addressed a historical reality, forcing an end to the idolatry the Israelites had grown accustomed to during their enslavement [רמב״ן, אבן עזרא, ביאור יש״ר, הופמן]. Consequently, any slaughter outside the Tabernacle became strictly forbidden, even for animals that had been dedicated before private altars were outlawed [תורה תמימה].

The primary targets of this illicit worship were entities commonly identified as demons. They earned their specific title either because encountering them induced a stormy, shivering terror, or because those with disturbed minds perceived them in the form of goats [אבן עזרא, רמב״ן, רבנו בחיי, נתינה לגר]. Some commentators detail the nature of these beings, describing them as entities composed solely of fire and air, allowing them to fly swiftly. Inhabiting desolate ruins and deserts, their fiery constitution caused their internal moisture to dry out, compelling them to seek nourishment from the moisture of blood and the smoke of incense. In exchange for these offerings, the demons would provide humans with information about the near future, which they intercepted by eavesdropping on heavenly forces [רמב״ן, רבנו בחיי, פרדס יוסף]. Kabbalistic thought further identifies these entities as impure forces originating from the "left side," wandering outside the camp of holiness and constantly seeking to attach themselves to human bodies [רקנאטי].

Not all scholars view these entities as literal spiritual beings. Some suggest they were merely false imaginations tied to the astrological influence of Saturn, whose zodiac sign is the goat [רלב״ג]. Historically, this practice was likely a lingering influence of Egyptian cults that worshipped goat-like idols [הופמן]. Conceptually, offering sacrifices to creatures living in the lawless wild represents a surrender to unrestrained, animalistic materialism, effectively abandoning the moral law and the Divine image within humanity [רש״ר הירש]. Those who participated in these rituals did not necessarily view these forces as supreme deities; rather, they sought their practical assistance or hidden knowledge [ספורנו]. Interestingly, this strict prohibition is strategically placed to prevent a dangerous misunderstanding regarding the Yom Kippur service. One might mistakenly conclude that the goat sent into the wilderness to Azazel is a sacrifice to demons. Instead, the Torah clarifies that the intention is the exact opposite: to completely distance the Israelites from such corrupt worship [כלי יקר].

Turning to these foreign forces constitutes a profound spiritual betrayal. Anyone who believes that an independent force or demon can influence their destiny severs their connection with God. This disloyalty is compared to an unfaithful spouse chasing after illicit desires [רמב״ן, אבן עזרא, ביאור יש״ר]. Furthermore, the language of betrayal used here encompasses all forms of idolatry. Thus, this directive serves as a comprehensive prohibition against offering sacrifices to any idol, even if the idol's standard ritual does not typically involve animal slaughter [מלבי״ם, צפנת פענח, משכיל לדוד, אדרת אליהו].

The requirement to abandon these practices is framed as an eternal decree, though commentators differ on its exact scope. The primary approach among commentators is that this eternal prohibition applies exclusively to the act of sacrificing to demons and idols. It cannot refer to the ban on slaughtering animals for regular consumption outside the Tabernacle, as that restriction was lifted once the Israelites entered the Land of Israel [שד״ל, חזקוני, ביאור שטיינזלץ, אדרת אליהו]. However, others maintain that the eternal law also encompasses the permanent prohibition against offering holy sacrifices on private altars—a restriction that became absolute for all generations following the construction of the Temple in Jerusalem [רלב״ג, מלבי״ם, פרדס יוסף].