1.

R. Bachye: It precludes the liver which is comprised entirely of blood and which is nevertheless permitted.

1.

Rashi #1 (citing R. Yehudah in the Sifri) and Targum Yonasan: To counter the people's passion ¹ for drinking blood.

2.

Rashi #2 (citing R. Shimon ben Azai in the Sifri): To teach us how careful we need to be not to transgress the Mitzvos. If regarding not drinking blood, for which people generally have no desire, ² the Torah finds it necessary to write such a strong warning to keep away from it, ³ how much more careful must one be about other Mitzvos! ^{4 5}

3.

Ramban (on Pasuk 22), ⁶ R. Bachye #1 and Seforno: To counter their powerful lust for blood (to communicate with the demons in order to prophecy and foretell the future - Ramban and R. Bachye). ^{7 8}

4.

R. Bachye #2: Because drinking blood strengthens a person, the Torah teaches us that if one desists from drinking it, Hashem will give him strength to compensate him.

5.

Rashbam: The Torah is issuing a stern warning, because the blood is absorbed in all the limbs and is difficult to extract (and it requires soaking, salting and rinsing before one is permitted to eat it - Oznayim la'Torah). ⁹

6.

Oznayim la'Torah: Because blood is synonymous with the soul - as the Pasuk goes on to explain - and would therefore serve as the ideal balm to revive someone who is feeling weak.

1.

Pesachim, 16b: It teaches us that 'Dam ha'Tamtzis' (the blood that emerges from the animal whilst it is still alive after the initial Dam Shechitah has spurted out) - is not called Dam and is therefore not Machshir seeds to become Tamei. ¹

2.

Pesachim, 22b: By juxtaposing it to Eiver min ha'Chai - Refer to 12:23:3:1 - it teaches that Eiver min ha'Chai, like Dam, is Mutar be'Hana'ah. ²

1.

R. Bachye: The Torah discusses the Isur of Dam seven times - on account of its severity, ¹ particularly since it leads to Avodah Zarah (in the form of the Avodas ha?Sharidim). ² .

2.

Pesachim, 22b: In order to juxtapose it to Eiver min ha'Chai ³ - to teach us that Dam min ha'Chai - such as the blood of Hakazah (blood-letting) - is also Asur. ⁴

1.

Rashi and R. Bachye: It is a Lo Sa'aseh against eating Eiver min ha'Chai ¹ - a limb of a live animal (eating the flesh hat has been cut-off ffrom an animal whilst its Soul is still inside it, even after the animal subsequently dies - R. Bachye). ²

1, R. Bachye: Because it is cruel - which creates a streak of cruelty in a person wo is accustomed to doing it. ¹

1.

Chulin, 102a: It implies that the limb is Asur only where the Basar is permitted when the animal is dead - to confine the Isur of Eiver min ha'Chai to a Beheimah, Chayah and Of of Tahor species. ¹

1.

Chulin, 10b: The minimum size is a k'Zayis ¹ - since the Torah writes "Lo Sochal", and 'Achilah' always requires a k'Zayis.

1.

Pesachim, 22a: To teach us that Eiver min ha'Chai is Mutar be'Hana'ah - like Dam. ¹

2.

Pesachim, 22b: To teach us that Dam min ha'Chai, like Eiver min ha'Chai, is Asur ² - with reference to the blood of bloodletting, which is Dam ha'Nefesh.