1)

Why does the Torah specify la'Of ve'la'Beheimah"?

1.

Rashi: To exclude the blood of fish and locusts 1 from the Isur of Dam.

2.

Kerisos, 20b: To restrict the Isur of blood to species that, like, Of and Beheimah, are a. subject to Tum'ah Chamurah 2 and Tum'ah Kalah; 3 b. contain Isur and Heter and c. are a species of Basar. To preclude the blood of humans ? which are not subject to a Tum'ah Kalah; the blood of fish and locusts - which are completely Mutar, and the blood of eggs - which are not a species of Basar.

3.

Torah Temimah: To teach us that the blood of birds and Chayos, as opposed to their Cheilev, is Asur. 4


1

See Sifsei Chachamim.

2

Torah Temimah: Its Shi'ur is a ke'Zayis and is Metamei be'Maga and be'Masa.

3

Torah Temimah: Its Shi'ur is a ke'Beitzah (Tum'as Ochlin).

4

Refer to 7:23:1:1.

2)

Why does the Torah need to mention both Of and Beheimah?

1.

Kerisos, 21a: Had the Torah written only Of, we would have thought that the blood of a lamb, whose wool is Asur - as opposed to the plumage of a bird - is not subject to the Isur Dam; and had it mentioned Beheimah, we would have thought that the blood of a Tahor bird ? as opposed to a Beheimah - is subject to the Mitzvah of Eim al ha'Banim.

3)

Why does the Torah insert (the otherwise superfluous words) "be'Chol Moshvoseichem"?

1.

Rashi: To teach us that, even though the Isur of Dam is written in the Parshah of Kodshim, it applies even nowadays, when there are no Korbanos. 1

2.

Rashbam: To teach us that the Isur Dam applies even in locations where only Chulin are to be found.


1

See Sifsei Chachamim, who also explains why Rashi inverts the order of the current two Diburim.

4)

Having already stated ? in Vayikra, 3:17 "Chukas Olam le'Doroseichem Kol Cheilev ve'Chol Dam Lo Socheilu!", why does the Torah repeat specifically the warning of Moshvos with regard to Dam?

1.

Oznayim la'Torah: In answer to the heretics, who claim that the Isur of Dam was confined to the desert, where, due to the hot climate, blood is harmful. The Torah therefore stresses that Torah is eternal and not subject to change.

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