Why does the Torah need to specifically prohibit the blood of Pesulei ha'Mukdashin?
Rashi and Ramban #1 (on Pasuk 22): To teach us that the blood of Pesulei ha'Mukdashin is forbidden, even though it is not sprinkled on the Mizbe'ach. 1
Ramban #2 (in Pasuk 22): In order to exempt it from Kisuy ha'Dam - even though it is compared to Tzvi ve'Ayal. 2
Ramban #3 (in Pasuk 22): Because we would otherwise have thought that, since, once they enter Eretz Yisrael, the blood of Chulin sheep and cattle will be spilt on the ground and not covered, it would be preferable 3 to drink it separately or together with the Basar 4 - even via Nechirah (tearing the Simanim), to prevent people from offering it to demons. 5
Ramban #4 (22, citing the Sifri): The Torah finds it necessary to issue multiple warnings against drinking blood because they were addicted to it. 6
Hadar Zekenim: Because we might otherwise have thought that, just as Pidyon permits the meat to be eaten, it also permits the blood. Therefore the Torah teaches us that it remains Asur. 7
Ramban: Despite the fact that the Torah, in Vayikra, 17:11, specifically connects the Isur of blood to the fact that it is brought on the Mizbe'ach (See Ramban). See also Sifsei Chachamim.
See Ramban as to why this was not applicable in the desert, nor to the blood of deer, gazelle and birds.
Ramban: The Torah repeats this warning later, 15:23, in connection with a B'chor Ba'al-Mum (Pesulei ha'Mukdashin), whose blood was initially destined to go on the Mizbe'ach
Refer to Vayikra, 17:7:4:2.
Ramban: Which explains why the Torah mentions the Isur of blood here a number of times, but not the Isur of Cheilev - even once. Refer to 12:23:1:1**. The Ramban adds that in Egypt, Yisrael became addited to sacrificing to demons - part of the Avodah of which was to drink blood. It seems that this is like Ben Azai who holds that people detest blood (Makos 23b; refer to 12:12:1:2), and they would otherwise not drink ? PF).
The same applies to Cheilev, and the Torah mentions blood in order to present the Mitzvah of Kisuy ha'Dam.
What are the connotations of the phrase "Al ha'Aretz Tishpechenu ka'Mayim"?
Rashi #1 and Ramban: It teaches us that Pesulei ha'Mukdashin are not subject 1 to Kisuy ha'Dam. 2
Rashi #2: It teaches us that it is compared to water and therefore Machshir food to adopt Tum'as Ochlin. 3
Pesachim, 22a: It teaches us a. that blood, like water, is Mutar be'Hana'ah (even the blood of the Pesulei ha'Mukdashin - in spite of the fact that the shearings and working with the animal are prohibited ? Chulin, 35b)
4
and
Chulin, 84a: Based on the fact that the Pasuk is referring to a B?chor Ba?al-Mum, 6 it teaches us that, although Chayah is compared to Beheinah regarding Simnei Shechitah, Beheimah is not compared to Chayah and its blood is not subject to Kisuy ha?Dam.
Ramban: Refer to 12:16:1:2 - which explains why the Torah writes "Al ha'Aretz" and not 'ba'Aretz'.
See Ba'al ha'Turim on Pasuk 23.
See answer #3.
See Torah Temimah, citing Chulin, Ibid. and note 54, and Oznayim la'Torah.
See Torah Temimah, note 52, who elaborates.
See Torah Temimah citing Chulin, ibid., and note 55.
Why does the Torah not require the blood of sheep and cattle to be covered, like it does that of wild animals and fowl?
Ramban: Because one normally hunts wild animals and fowl in the fields and forests and Shechts them there. 1 Consequently, it is necessary to cover the blood to prevent them from being offered to demons who reside there ? as opposed to sheep and cattle which are Shechted on one's own property (where demons are not commonly seen).
Ramban: Before transporting them into town.
