SPEAK UNTO AARON, AND UNTO HIS SONS, AND UNTO ALL THE CHILDREN OF ISRAEL.¹⁴³ Since this section contains the warning that all offerings are to be brought only in the Tent of Meeting [i.e., in the Sanctuary Court], He therefore admonishes the priests who perform the rites of the offerings that they are not to perform the rites outside [the Sanctuary Court], and He also admonishes the Israelites that they should bring them there to G-d, and not offer them outside by themselves. The correct interpretation of this section is as our Rabbis have mentioned,¹⁴⁴ that He forbade Israel whilst in the desert to eat an ordinary meal of meat¹⁴⁵ [i.e., one which was not part of an offering], and they were to eat only the meat of peace-offerings [the fat portions and the blood of which] had been offered upon the altar of G-d. Therefore He said that whoever wants to slaughter any of the three kinds of animals from which all offerings are brought, namely, the ox, lamb, and goat, must bring them unto the door of the Tent of Meeting, and make them offerings of peace-offerings,¹⁴⁶ bringing the fats and the blood upon the altar of G-d, and then he may eat the meat thereof according to the law [of peace-offerings, which is that the priest is given the breast and the right thigh, and the rest of the meat is eaten by the owner and his family for two days and the intervening night]. He further stated that if he slaughtered them in any other place, he is liable to the punishment of excision.¹⁴⁷. See Ramban further, 18:29 for the specific meaning of this form of punishment. It appears likely from the language of Scripture that at first [i.e., in Verse 3-7] He declared a person liable to the punishment of excision in the case of any slaughtering outside [the Sanctuary Court] even of unconsecrated animals, this being the prohibition against eating an ordinary meal of meat,¹⁴⁵ and He stated that the reason for it is so that they should consecrate them to G-d and the priest shall sprinkle the blood upon the altar of the Eternal¹⁴⁸ and burn on it the fat. Afterwards [in Verses 8-9] He warned against making an altar to G-d outside [the Sanctuary Court] and offering on it the peace-offerings mentioned [in Verse 5] or a burnt-offering, as used to be done with holy offerings at the time when the bamoth¹⁴⁹, Note 122 for full explanation of this term. were permitted, but they were to offer them to G-d in front of the door of the Tent of Meeting.¹⁵⁰ Thus He ordered all slaughterings, whether of unconsecrated¹⁵¹ or consecrated animals, to be done only within [the Sanctuary Court]. Therefore He said in the Book of Deuteronomy, But when ye go over the Jordan, and dwell in the Land etc., then it shall come to pass that the place which the Eternal your G-d shall choose to cause His Name to dwell there, thither ye shall bring … your burnt-offerings, and your peace-offerings,¹⁵² stating further, Take heed to thyself that thou offer not thy burnt-offerings in every place that thou seest; but in the place which the Eternal shall choose etc.¹⁵³, Verses 13-14. This was to state that the prohibition against slaughtering consecrated animals outside [the Sanctuary Court] remains in force as long as the Chosen House of G-d exists,¹⁵⁴ were permitted. After the House of G-d was finally established in Jerusalem, the bamoth were again forbidden and never again permitted (Zebachim 112 b). but He permitted slaughtering of ordinary [unconsecrated] animals [at all places]. It is this which He states, However thou mayest slaughter and eat flesh in all thy gates,¹⁵⁵ meaning to say that this prohibition stated here — not to slaughter unconsecrated animals at all, but rather to bring them all as peace-offerings upon the altar of G-d — will not apply in the Land. And He explained there the reason: When the Eternal thy G-d shall enlarge thy border etc.,¹⁵⁶, Verse 20. meaning to say that the prohibition was only in the beginning when they were in the desert, so that it was easier for them to bring all their offerings to the door of the Tent of Meeting, but after He will enlarge their border [and they will inhabit a wide area], they may eat an ordinary meal of meat¹⁴⁵ by slaughtering [the animal] in their city, except for consecrated animals [which they must slaughter only in the Sanctuary Court]. This is the reason why He mentions here [in Verse 3], What man soever there be of the house of Israel, that slaughtereth … within the camp or that slaughtereth out of the camp. Thus He mentions also those who slaughter out of the camp, so that they [too] should be obliged to bring them to the door of the Tent of Meeting; for although an ordinary meal of meat will be permissible when G-d will enlarge their borders, because they are not near the place of the Sanctuary, He does not likewise permit it in the desert, even outside the camp, because they are not far from the altar of G-d as they will be in the Land when G-d will enlarge their borders, at which time He permitted them an ordinary meal of meat.¹⁴⁵ This is the proper interpretation of these verses, and it corresponds to the opinion of Rabbi Yishmael¹⁴⁴ on these sections of the Torah. From this section here originates [what Rabbi Yishmael] said, that “at first [i.e., as long as Israel was in the desert] they were forbidden to have an ordinary meal of meat.” This is the fitting interpretation of the verse by way of the plain meaning of Scripture. It [also] coincides with the saying of the Rabbis in the Agadah:¹⁵⁷ “The Rabbis say: There are many things which the Holy One, blessed be He, prohibited, and in another place permitted them again.¹⁵⁸ You may know this [from the following instance]. The Holy One, blessed be He, forbade Israel to slaughter and eat an animal unless they brought it to the door of the Sanctuary [and slaughtered it as a peace-offering]. Whence do I know this? Because it is written, and he hath not brought it into the door of the Tent of Meeting.¹⁵⁹ What is written there? Blood shall be imputed unto that man etc.¹⁵⁹ And here [in the Book of Deuteronomy] He again permitted it to them, as it is said, thou mayest eat flesh, after all the desire of thy soul.¹⁵⁶, Verse 20. Whence do I know [that this applies to the time after their entry into the Land]? From that which is stated there on this subject, When the Eternal thy G-d shall enlarge thy border.”¹⁵⁶, Verse 20. As for that which Rashi has commented [here in Verse 3 on the expression, what man soever there be that slaughtereth an ox, or lamb etc.] that “Scripture is speaking of consecrated animals etc.” [while we have explained above that Verses 3-6 refer to ordinary animals, the answer is that Rashi here follows] the opinion of that Sage¹⁶⁰ who says that an ordinary meal of meat¹⁴⁵ was never prohibited at all [even when Israel was in the desert]. It is in accordance with that opinion that the Beraitha was taught in the Torath Kohanim,¹⁶¹, Chapters 6, and 9-10. but the explanation of the verses in a manner that accords with them, and the approach of the words of the Sages in the traditions,¹⁶² as well as in most places,¹⁶³ is as we have explained.

footnotes: ¹⁴³ Ramban is now to explain why this chapter [dealing with the prohibition of slaughtering any of the holy offerings outside the Sanctuary Court], is addressed to both the priests and all the children of Israel, which is an unusual form of address in the Scriptural laws. ¹⁴⁴ Chullin 16 b. This is the opinion of Rabbi Yishmael. ¹⁴⁵ Literally: “meat eaten out of desire to satisfy the appetite.” ¹⁴⁶ Verse 5. ¹⁴⁷ Verse 4: and that man will be cut off from among his people ¹⁴⁵ Literally: “meat eaten out of desire to satisfy the appetite.” ¹⁴⁸ Verse 6. ¹⁴⁹ See above in Seder Shemini ¹⁵⁰ Verse 9. ¹⁵¹ I.e., originally brought as unconsecrated. When it is slaughtered in the Sanctuary Court as a peace-offering, it has naturally already become consecrated. ¹⁵² Deuteronomy 12:10-11. ¹⁵³ Ibid. ¹⁵⁴ Thus as long as the Tabernacle was at Shiloh, it was prohibited to bring offerings elsewhere. After its destruction by the Philistines, the bamoth ¹⁵⁵ Deuteronomy 12:15. ¹⁵⁶ Ibid. ¹⁴⁵ Literally: “meat eaten out of desire to satisfy the appetite.” ¹⁴⁵ Literally: “meat eaten out of desire to satisfy the appetite.” ¹⁴⁴ Chullin 16 b. This is the opinion of Rabbi Yishmael. ¹⁵⁷ Devarim Rabbah 4:6. ¹⁵⁸ The meaning of course is obvious, that under a different set of circumstances He permitted those matters which He had prohibited elsewhere. The case before us is the perfect example, as the text continues. ¹⁵⁹ Verse 4. ¹⁵⁹ Verse 4. ¹⁵⁶ Ibid. ¹⁵⁶ Ibid. ¹⁶⁰ Rabbi Akiba (Chullin 17 a). ¹⁴⁵ Literally: “meat eaten out of desire to satisfy the appetite.” ¹⁶¹ Torath Kohanim, Acharei ¹⁶² This is a reference to the text from Devarim Rabbah quoted above, which bears out fully Ramban’s explanation that when Israel was in the desert, an ordinary meal of meat was prohibited to them. ¹⁶³ Ramban means to say that while it is true that the Torath Kohanim is like Rashi’s interpretation, yet most Rabbinic sources accept Rabbi Yishmael’s opinion, as presented by Ramban.

BLOOD SHALL BE IMPUTED UNTO THAT MAN. This means that [his guilt is as] of the time of Creation.¹⁶⁴, 9:5, pp. 134-135). Hence the meaning of the verse here is that if one slaughters an animal outside the camp, then since it is forbidden to him as food, it shall be imputed to him as if he is guilty of bloodshed “as at the time of Creation.” See also Ramban here on Verse 11. The verse is thus stating: “Now of all living creatures except man, I [the Eternal] have declared their blood to be as water, and their flesh as dung,¹⁶⁵ just as it is said [at the time of Noah], as the green herb I have given you all.¹⁶⁶ But if one slaughters an animal outside the camp, then [since it is forbidden to be eaten], it shall be imputed to him as if he had shed blood [of a fellow man].”

footnotes: ¹⁶⁴ Ramban’s intention is as follows. At the time of Creation the slaughtering of any living creature as food was forbidden (see Ramban on Genesis 1:29, Vol. I, pp. 56-58). Only after the flood was the killing of animals permitted (ibid. ¹⁶⁵ Zephaniah 1:17. ¹⁶⁶ Genesis 9:3.

AND THEY SHALL NO MORE SACRIFICE THEIR SACRIFICES ‘LA’SE’IRIM’ AFTER WHOM THEY GO ASTRAY. “La’se’irim means ‘unto the demons.’ Similarly it states, ‘u’se’irim’ (and demons) shall dance there.”¹⁶⁷ This is Rashi’s language, derived from the Torath Kohanim.¹⁶⁸ 9:8. Now Rabbi Abraham ibn Ezra wrote that “the demons are so called [se’irim, a word which is connected with sei’ar, meaning ‘hair’], because on seeing them a person’s hair stands up on his body. But it is likely that they are called se’irim [a word which also means ‘goats’], because mentally deranged persons see them in the form of goats. And the word ‘more’ [in the verse before us, and they shall no ‘more’ sacrifice …] indicates that the Israelites used to do so in Egypt. After whom they go astray denotes that whoever seeks after them and believes in them ‘goes astray’ from his G-d, since he thinks that there is a power that can cause good or evil apart from the Glorious and Fearful Name.” [Thus far the words of Ibn Ezra.] Now Rabbi Abraham ibn Ezra has indeed hinted at the truth concerning the word “more,” as I have written above.¹⁶⁹ The name se’irim will also be made clear to you there. They are also called sheidim [“demons,” as Rashi interpreted here — a word which is connected with shodad, meaning “devastate, despoil, ruin”], because they dwell in “devastated” places, such as the desert, and their principal habitat is in the far corners [of the earth], such as the northern extremity of the earth which is wasteland on account of the cold climate. Know that just as the formation at the original Creation of man’s body as well as that of all living creatures, vegetation and minerals, was from the four elements,¹⁷⁰ which were combined by Divine power to form material bodies which as a result of their thickness and coarseness could be perceived by the five senses,¹⁷¹ even so there was a creation from only two elements, fire and air, resulting in a body which cannot be felt, nor perceived by any of the [five] senses, just as the soul of an animal cannot be perceived by human senses because of its delicacy. The body [of these creatures of two elements] is of a spiritual nature; on account of its delicacy and lightness it can fly through fire and air. And just as the combination of the four elements in any object is the cause of its existence and its destruction [since everything that is composite must ultimately revert to its original components],¹⁷² so is it with these beings created from a combination of only two elements; when the elements combine, the creature lives, and when they separate [decompose], it is like the dead. It is for this reason that our Rabbis have said:¹⁷³ “Six characteristics have been said of sheidim, in three they are comparable to the ministering angels and in three to human beings. The three things in which they are comparable to the ministering angels are that they have wings, they fly, and they know what is about to happen, as do the ministering angels. [On this statement the Gemara asked:] ‘How can it enter your mind to say that the sheidim know the future [when even the ministering angels do not know it]! Say rather thus: They hear [from behind the Curtain of heaven] what is about to happen.’ The three things in which they are comparable to human beings are that they eat and drink, procreate, and die as do human beings.”¹⁷⁴ Now the cause of death generally is the separation [decomposition] of the components of the body, this being true of all kinds of bodies [whether they are composed of the four elements like humans or of only two, like sheidim]. The reason for their ability to fly is because of the lightness of the [two] elements [fire and air] of which they are composed, as may also be seen in the case of a fowl, in which, because the elements of fire and air dominate over the small parts of the other two elements [earth and water], the fowl can hover in the air and fly [although it is composed of all four elements]. Surely, then, the above-mentioned creatures that have nothing in them of the heavy elements [earth and water], possess great hovering power in the air, to be able to fly tirelessly. The matter of “eating” [mentioned above in connection with these creatures] means their deriving nourishment from the moisture of water and the odors of fire, something like the fire that licked up the water that was in the trench.¹⁷⁵ This is the purpose of the burnings which necromancers perform to the demons. The reason [for their need to “eat”] is that the fire in the air causes the drying up of their bodies, which must therefore be restored just as man’s need for food is due to depletion in his body. As for that which has been said concerning their “hearing what is about to happen,” it is because in the course of their flying on high they become aware of things that are about to happen from the powerful forces contained in the atmosphere, these being “the princes of the quiver.”¹⁷⁶ It is also from there that “those who have wings tell matters”¹⁷⁷. of the future, as has been tested by enchanters,¹⁷⁸ and as I will explain in its place¹⁷⁹ with the help of G-d. But neither of them know what is to happen *for many days to come and for times that are far off;*¹⁸⁰ but they can only inform of that which is to happen in the near future, as we know from their encounters [i.e., those of enchanters], that they gain knowledge from the sheidim as to what has been decreed to come. Therefore Onkelos rendered the verse, They sacrificed unto demons, ‘lo eloha’ (no gods),¹⁸¹ as “they sacrificed unto demons in which there is no utility,” meaning that there is no need for them, as they do not prevent harm that is destined to come, neither do they do anything productive, nor do they inform of times far off so that a person may knowingly guard himself. It is this which is the sense of the expression, lo eloha,¹⁸¹ which is as if it said, “no power or rulership,” for the word Elokim is an expression of strength and power, [a composite word consisting of the words] e-il heim.¹⁸² (Force), heim (they), the word “they” alluding to all other forces. Thus Elokim means “the Force of all forces.” Thus the verse is stating that demons have no strength or power whatsoever, and hence there is no need for them, for they cannot do evil, neither is it in them to do good.¹⁸³

footnotes: ¹⁶⁷ Isaiah 13:21. ¹⁶⁸ Torath Kohanim, Acharei ¹⁶⁹ Above, 16:8 [beginning with the paragraph: “And this is the secret of the matter. They used to worship etc.”]. ¹⁷⁰ Fire, water, earth, and air. See Vol. I, p. 26. These basic elements were first created by G-d, and out of a combination of them. He made man, etc. ¹⁷¹ Sight, hearing, taste, smell and touch. ¹⁷² See Ramban on Genesis 2:17, Vol. I, p. 75. ¹⁷³ Chagigah 16 a. ¹⁷⁴ Ramban now begins to explain the text quoted on the basis of certain scientific concepts that were prevalent in his times. A prefatory word is in place. The serious student will not look upon these concepts with an eye for criticism. The theory that the whole physical world is founded upon various combinations of four elements, was an Aristotelian legacy which ruled man’s minds for a millenium. The extension of that theory into the elusive world of the spirit was logical. That scientists today have moved to other theories to explain the universe and the various phenomena of life, has no bearing upon the explanations which were accepted in the past, for who can foretell what knowledge will do to “the established truths” of today? The important thing in Ramban’s presentation of this whole obstruse subject is his final conclusion that only G-d in His Providence exercises power over man’s destiny. ¹⁷⁵ I Kings 18:38. ¹⁷⁶ A reference to the forces involved in the movement of the constellations. See my Hebrew commentary p. 96. ¹⁷⁷ The expression is based on Ecclesiastes 10:20: For a bird of the air shall carry the voice, and that which hath wings shall tell the matter ¹⁷⁸ See Maimonides’ “The Commandments,” Vol. II, pp. 30-35. ¹⁷⁹ Deuteronomy 18:9. ¹⁸⁰ Ezekiel 12:27. ¹⁸¹ Deuteronomy 32:17. ¹⁸¹ Deuteronomy 32:17. ¹⁸² See Ramban, Genesis 1:3 (Vol. I, p. 25) where he explains the name to mean: e-il ¹⁸³ Jeremiah 10:5.

FOR THE LIFE OF THE FLESH IS IN THE BLOOD; AND I HAVE GIVEN IT TO YOU UPON THE ALTAR TO MAKE ATONEMENT FOR YOUR SOULS. The sense of this verse is to state that He forbade us [to eat] blood because He has given it to us to be upon the altar and to effect atonement for our souls, and it is therefore the part dedicated to G-d, just as is the case with the forbidden fat.¹⁸⁴ And if one should ask: “Why then has He forbidden us to eat the blood of a wild animal and that of a fowl, from which offerings are not brought?” We will dismiss the questioner by saying that it was His wish to keep us far away from eating any kind of blood, in order that we should never make a mistake therein [and eat forbidden blood as a result of failing to distinguish between one kind of blood and another]. In the case of fat, however, He did not [categorically] forbid all kinds of fat, because [the permissible kind of fat] is distinguishable from the non-permissible.¹⁸⁵ Now the Rabbi [Moshe ben Maimon] wrote in the Moreh Nebuchim¹⁸⁶ that the Chaldeans loathed blood, considering it impure, and only those who sought to establish contact with the demons and to foretell the future would eat it. Now the Torah always seeks to destroy these foolish theories, by [ordaining measures which are] contrary to their ideas. Therefore He prohibited the eating of blood and chose it as the means of purifying [the impure] by means of the sprinklings thereof,¹⁸⁷ and to throw it upon the altar of G-d for atonement. Therefore He said, I will set My face against that soul that eateth blood,¹⁸⁸ just as He said with reference to him who gives of his children to Molech,¹⁸⁹. because this [practice of eating blood] leads to a kind of idol worship, such words not being stated concerning any other commandment. Now these words [of Rabbi Moshe ben Maimon] are sensible in themselves, however the verses do not indicate [that the reason for the prohibition against eating blood is] so [as the Rabbi has said], for they always state the reason for that prohibition to be, *For as to the life of all flesh, the blood thereof is all one with the life thereof;*¹⁹⁰ For the life of the flesh is in the blood.¹⁹¹ And in the Book of Deuteronomy He again states, Only be steadfast in not eating the blood; for the blood is the life; and thou shalt not eat the life with the flesh.¹⁹² It is proper, therefore, to explain the reason for the prohibition against eating blood by saying that G-d created all lower creatures for the purpose of man, since only he amongst all of them recognizes his Creator. Nonetheless, He did not at first permit man to eat anything except for vegetation, but no living creatures at all, just as is stated in the Chapter of Creation where it is said, Behold, I have given you every herb yielding seed etc. for food;¹⁹³ but when the flood came and they [the lower creatures] were saved by the merit of Noah, and he brought offerings from them to G-d which were acceptable before Him,¹⁹⁴, 8:21. He gave man permission to slaughter [and eat them], just as He said, Every moving thing that liveth shall be for food for you; as the green herb have I given you all,¹⁹⁵, 9:3. since their existence was because of man. Thus He permitted man to use their bodies for his benefit and needs because their life was on account of man’s sake, and that their soul [i.e., blood] should be used for man’s atonement when offering them up before Him, blessed be He, but not to eat it, since one creature possessed of a soul is not to eat another creature with a soul, for all souls belong to G-d. The life of man just as the life of the animal are all His, even one thing befalleth them; as the one dieth, so dieth the other; yea, they have all one breath.¹⁹⁶ Now in the opinion of the Greek philosopher [i.e., Aristotle] as interpreted by those who scrutinize his words, it was out of the Active Intellect¹⁹⁷ that there emitted a very fine and bright flash and glitter of light, from which came forth the spark which is the soul of the animal. It is thus in a certain sense a real soul. It therefore has sufficient understanding to avoid harm, and to seek its welfare, and a sense of recognition towards those with whom it is familiar, and love towards them, just as dogs love their masters, and they have a wonderful sense of recognition of the people of their households, and similarly pigeons have a sense of knowledge and recognition. Now it is also known that the food one eats is taken into the body of the eater and they become one flesh.¹⁹⁸ If one were to eat the life of all flesh,¹⁹⁰ it would then attach itself to one’s own blood and they would become united in one’s heart, and the result would be a thickening and coarsensss of the human soul so that it would closely approach the nature of the animal soul which resided in that which he ate, since blood does not require digestion as other foods do, which thereby become changed, and thus man’s soul will become combined with the blood of the animal! And Scripture states, *Who knoweth the spirit of man whether it goeth upward, and the spirit of the beast whether it goeth downward to the earth?*¹⁹⁹ It is for this reason that He said, For as to the life of all flesh, the blood thereof is all one with the life thereof,¹⁹⁰ for all flesh, whether man or beast, has its soul in the blood, and it is not fitting to mix the soul that is destined to destruction with that which is to live [in the hereafter]. Rather, it is to be as an atonement upon the altar to be acceptable before G-d. This is the sense of the expression, Therefore I said to the children of Israel: No soul of you shall eat blood,²⁰⁰ meaning: “Because the blood is identical with the soul, and it is not proper that one soul devour another, therefore I had compassion upon man’s life and gave it [the animal’s soul] to him upon the altar, so that the soul of the animal should effect atonement for his soul.” Thus we have been taught in the Sifre:²⁰¹ 76. “Only be steadfast in not eating the blood.¹⁹² Rabbi Yehudah says, [From the fact that it states, only be steadfast, which indicates that a special effort was required], you learn that they were addicted to eating blood etc. For the blood is the life¹⁹² — this teaches you why it was prohibited. And thou shalt not eat the life with the flesh¹⁹² — this prohibits the eating of a limb cut from a living animal.” This is a hint and proof for what we have explained. It is for this reason that He further commanded that we are to cover up all blood of an [edible] wild beast or fowl [which have been ritually slaughtered]²⁰² because their blood is not brought upon the altar, for even of fowls only two species [i.e., young pigeons and turtle doves] may be brought as offerings, and they too are not slaughtered [in the usual way];²⁰³ but in the case of cattle, most of them that are found among men may be slaughtered to the Glorious Name and their blood is used for atonement, and it is therefore not to be covered. There was no necessity to require the covering of the blood of an ordinary [unconsecrated] animal, since the slaughtering of cattle for ordinary meat was not permitted in the desert,²⁰⁴ and even afterwards [when Israel came into the Land of Israel and a meal of ordinary meat was permitted], the commandment of the Torah is directed to the majority [and since in most cases cattle were brought as offerings, and their blood would be needed for the altar, therefore He did not require covering of the blood even if the cattle were not slaughtered as offerings].

footnotes: ¹⁸⁴ Above, 3:17. ¹⁸⁵ See Ramban above, 3:9, that even in the same animal the prohibited fat is distinguishable from the permitted fat. So also are the fats of a permitted fowl and wild beast [which are permitted to be eaten] distinguishable from those fats of a permitted animal that may not be eaten. This is not so in the case of blood; hence He prohibited all blood, even that of fowls and wild animals which are not offered upon the altar. ¹⁸⁶ Guide of the Perplexed, III, 46. ¹⁸⁷ Such as in the case of the leper (above, 14:14). ¹⁸⁸ Above, Verse 10. ¹⁸⁹ Further, 20:6: And I will set My face against that soul ¹⁹⁰ Further, Verse 14. ¹⁹¹ In Verse 11 before us. ¹⁹² Deuteronomy 12:23. ¹⁹³ Genesis 1:29. See Ramban there (Vol. I, pp. 57-58) for a full exposition of the thought presented here briefly. ¹⁹⁴ Ibid. ¹⁹⁵ Ibid. ¹⁹⁶ Ecclesiastes 3:19. ¹⁹⁷ A concept of great significance in Medieval philosophy, the Active Intellect denoted an incorporeal substance, the role of which was to make the forms of the imagination “actual” objects of the intellect, after they have been only “potential” objects of the intellect. Yehudah Halevi in his “Al Khazari,” when presenting the view of the philosophers, writes of it: “This is the degree of the Active Intellect, namely, that angel whose degree is below the angel who is connected with the sphere of the moon” (p. 37). It is out of that Active Intellect that the animal soul originated. ¹⁹⁸ Genesis 2:24. ¹⁹⁰ Further, Verse 14. ¹⁹⁹ Ecclesiastes 3:21. ¹⁹⁰ Further, Verse 14. ²⁰⁰ Verse 12. ²⁰¹ Sifre, R’eih ¹⁹² Deuteronomy 12:23. ¹⁹² Deuteronomy 12:23. ¹⁹² Deuteronomy 12:23. ²⁰² Verse 13. ²⁰³ See above, 1:15. ²⁰⁴ See Ramban above, Verse 2.

THE BLOOD THEREOF IS ‘B’NAFSHO’ (ALL ONE WITH THE LIFE THEREOF). “Its blood represents its life, since life is dependent upon the blood.” This is Rashi’s language. But it is not correct.²⁰⁵ Rather, it is possible to explain that the word b’nafsho here means “in its body,” Scripture thus stating, “for as to the life of all flesh, it is the blood in its body.” Similarly [we find the word nefesh meaning “body” in these verses]: ‘Nafsho’ (his person) *was laid in iron;*²⁰⁶ seventy ‘nefesh’ (persons);²⁰⁷ he [the Nazirite] *shall not come near to a dead ‘nefesh,’*²⁰⁸ meaning “a body,” since “the body” of anyone that is possessed of a nefesh (soul) is also called nefesh. In my opinion Scripture mentioned three expressions with reference to blood, which constitute but one reason. First it stated, For the life of the flesh is in the blood.²⁰⁹ Then it changed and said [in Verse 14 before us], For as to the life of all flesh, the blood thereof is all one with the life thereof, meaning to say that the blood is the life, and the life is in the blood, as both are mixed together, similarly to wine when diluted with water, in which case the water is in the wine and the wine in the water, and each one is “in” the other. Afterwards it explained [in the second half of Verse 14 before us, stating for the life of all flesh is the blood thereof], that the blood is the very life, meaning to say that both have become one inseparable substance, so that you can never find blood without life nor life without blood, as is known of the air²¹⁰ which originates in the heart, that it is the hyly²¹¹ from which proceed all dispositions [of man], supplying the substance which gives nutrition and makes blood, and it is the blood which in turn creates it and sustains it. [The relationship between life and blood is thus] like that of matter and form in all physical creatures, where the one cannot be found without the other. Now our Rabbis interpreted the three punishments of excision which Scripture mentioned with reference to blood²¹² in the following way:²¹³ “One verse prohibits the eating of that blood with which life escapes [when cutting the throat of the offering, since it has been given for atonement upon the altar]; one verse prohibits the eating of blood which escapes when slaughtering [an ordinary, unconsecrated animal], and one verse prohibits the eating of blood, that [of a fowl or wild animal, which when slaughtered] must be covered.” This saying of the Rabbis explains why the punishment of excision was mentioned three times, but the reason for the different Scriptural expressions concerning the life and the blood [of the animal] is as I have explained.

footnotes: ²⁰⁵ From the language of Rashi it would appear that the substance of the blood is identical with the life of the animal, and that is not correct in Ramban’s opinion, since they are really two separate substances, and the blood of the animal is merely the “carrier” of its life. Hence Ramban will present other interpretations of the verse. ²⁰⁶ Psalms 105:18. ²⁰⁷ Exodus 1:5. ²⁰⁸ Numbers 6:6. ²⁰⁹ Verse 11. ²¹⁰ The sense here is clearly “the force of the heart beat” pumping the blood. In Medieval learning it was explained as the element of air which originates in the heart, and which in turn supplies the blood and sustains the person. ²¹¹ A Greek term indicating the primary matter created by G-d (see Vol. I, p. 23), and here used in a wider sense as the force in the heart which is the primary organ of life. ²¹² Above, 7:27; 17:10, and 14. ²¹³ Kerithoth 4 b.