(כו) לֹ֥א תֹאכְל֖וּ עַל־הַדָּ֑ם לֹ֥א תְנַחֲשׁ֖וּ וְלֹ֥א תְעוֹנֵֽנוּ׃
(26) You shall not eat anything with its blood. You shall not practice divination or soothsaying.
דתניא מנין לאוכל מן הבהמה קודם שתצא נפשה שהוא בלא תעשה תלמוד לומר (ויקרא יט, כו) לא תאכלו על הדם
As this principle is taught in a baraita: From where is it derived that one who eats from an animal before its soul departs is in transgression of a prohibition? The verse states: “You shall not eat with the blood” (Leviticus 19:26), meaning, you shall not eat from the animal while its soul, which is referred to in the Torah as blood, is still within it.
דבר אחר לא תאכלו על הדם לא תאכלו בשר ועדיין דם במזרק
The baraita adds: Another matter is derived from the verse “You shall not eat with the blood”: You shall not eat the meat of an offering while its blood is still in the bowl, as it has not yet been sprinkled on the altar. The meat of an offering may be eaten by the priests only after its blood is sprinkled.
רבי דוסא אומר מניין שאין מברין על הרוגי ב"ד ת"ל לא תאכלו על הדם
The baraita continues: Rabbi Dosa says: From where is it derived that although in general, after a deceased person is buried, the mourners are provided by others with a meal, others do not provide the mourners with a meal after the burial of those executed by the court? The verse states: “You shall not eat with the blood,” which is interpreted to mean: You shall not eat a mourners’ meal after the burial of one who was executed.
ר' עקיבא אומר מנין לסנהדרין שהרגו את הנפש שאין טועמין כלום כל אותו היום ת"ל לא תאכלו על הדם
Rabbi Akiva says: From where is it derived with regard to a Sanhedrin that killed a soul, i.e., that sentenced a person to death, that the judges may not taste anything that entire day that they sentenced him? The verse states: “You shall not eat with the blood.”
(אמר רבי יוחנן) אזהרה לבן סורר ומורה מנין ת"ל לא תאכלו על הדם
Rabbi Yoḥanan says: From where is the prohibition against the behavior of a stubborn and rebellious son derived? While the Torah states the punishment given to a stubborn and rebellious son, the prohibition against his actions, namely, stealing money from his parents in order to eat a gluttonous meal of meat and wine in the company of lowly men, is not explicit. The verse states: “You shall not eat with the blood,” which is interpreted to mean that one may not eat in a manner that is punishable by death. This concludes the baraita.
וא"ר אבין בר חייא ואיתימא ר' אבין בר כהנא על כולם אינו לוקה משום דהוה ליה לאו שבכללות
And Rabbi Avin bar Ḥiyya says, and some say it is Rabbi Avin bar Kahana who says this: For all of the prohibitions that the Sages derive from this verse, one is not flogged for transgressing them, as it is a general prohibition that is referring to several different actions. Therefore, since the prohibition against hugging or kissing an idol is also derived from a general prohibition, it should not be punishable by lashes, contrary to the opinion of Rav Dimi.
Chizkuni:
לא תאכלו על הדם, “you must not eat the flesh of an animal until it is absolutely dead, or, according to some opinions, in the case of sacrificial meat, before it had been salted to remove any traces of life sustaining blood. A third opinion claims that this is a general prohibition not to eat meat stemming from an animal that has not been ritually slaughtered. This would be supported by Samuel I 14,32: ויעש העם את שלל ויקחו צאן ובקר וישחטו ארצה יאכל העם על הדם, “the people (who had been described in the previous verse as being famished) pounced on the spoils; they took the sheep and the cows and calves and slaughtered them on the ground and they ate with the blood.” [When King Saul heard about this he was terribly upset and chided them for having sinned against G-d. Ed.] An alternate interpretation: the words לא תאכלו על הדם are a variation of the commandment not to practice necromancy. Seeing that the survivors of slain people are charged with avenging their dead, they may feel inclined to sit on the graves of the dead to assuage their dead relatives’ anger at not having been avenged. The dead are apparently credited with some power in this respect. (According to Rash’bam, the Emorites believed this, especially about witches who had been murdered. Seeing that the uncircumcised gentiles do eat blood, the Torah would have addressed this subject at this point also.)
לא תאכלו על הדם, “you must not eat the flesh of an animal until it is absolutely dead, or, according to some opinions, in the case of sacrificial meat, before it had been salted to remove any traces of life sustaining blood. A third opinion claims that this is a general prohibition not to eat meat stemming from an animal that has not been ritually slaughtered. This would be supported by Samuel I 14,32: ויעש העם את שלל ויקחו צאן ובקר וישחטו ארצה יאכל העם על הדם, “the people (who had been described in the previous verse as being famished) pounced on the spoils; they took the sheep and the cows and calves and slaughtered them on the ground and they ate with the blood.” [When King Saul heard about this he was terribly upset and chided them for having sinned against G-d. Ed.] An alternate interpretation: the words לא תאכלו על הדם are a variation of the commandment not to practice necromancy. Seeing that the survivors of slain people are charged with avenging their dead, they may feel inclined to sit on the graves of the dead to assuage their dead relatives’ anger at not having been avenged. The dead are apparently credited with some power in this respect. (According to Rash’bam, the Emorites believed this, especially about witches who had been murdered. Seeing that the uncircumcised gentiles do eat blood, the Torah would have addressed this subject at this point also.)
Rabbeinu Bachya:
לא תאכלו על הדם, “You shall not eat over the blood;” here too the Torah warns about Jews not indulging in pagan practices which were current at the time the Torah was given. People used to dig a hole and pour blood into it and the demons would congregate around such holes. While in the company of these demons they would consume their meal. Seeing that they fraternized with the demons the demons would reciprocate by revealing future events to the people eating there with them. This was a wide-spread practice amongst the Egyptians and the Israelites had learned from them until they too began to believe in the power of these demons and they would seek out their company. In order to wean the Israelites of such idolatrous practices the Torah forbade eating a meal in the presence of blood (which had not been covered up, buried or poured out).
לא תאכלו על הדם, “You shall not eat over the blood;” here too the Torah warns about Jews not indulging in pagan practices which were current at the time the Torah was given. People used to dig a hole and pour blood into it and the demons would congregate around such holes. While in the company of these demons they would consume their meal. Seeing that they fraternized with the demons the demons would reciprocate by revealing future events to the people eating there with them. This was a wide-spread practice amongst the Egyptians and the Israelites had learned from them until they too began to believe in the power of these demons and they would seek out their company. In order to wean the Israelites of such idolatrous practices the Torah forbade eating a meal in the presence of blood (which had not been covered up, buried or poured out).
(אָמַר רַבִּי יִצְחָק אָמַר רַבִּי יוֹחָנָן) וְאָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב: מַאי דִּכְתִיב, ״לֹא תֹאכְלוּ עַל הַדָּם״ — לֹא תֹאכְלוּ קוֹדֶם שֶׁתִּתְפַּלְּלוּ עַל דִּמְכֶם.
Rabbi Yitzḥak said that Rabbi Yoḥanan said and Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: What is the meaning of that which is written: “You shall not eat with the blood” (Leviticus 19:26)? You may not eat before you pray for your blood. One may not eat before he prays.
אִיכָּא דְאָמְרִי: אָמַר רַבִּי יִצְחָק, אָמַר רַבִּי יוֹחָנָן, אָמַר רַבִּי יוֹסֵי בְּרַבִּי חֲנִינָא מִשּׁוּם רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב: כָּל הָאוֹכֵל וְשׁוֹתֶה, וְאַחַר כָּךְ מִתְפַּלֵּל עָלָיו הַכָּתוּב אוֹמֵר: ״וְאֹתִי הִשְׁלַכְתָּ אַחֲרֵי גַוֶּךָ״, אַל תִּקְרֵי ״גַּוֶּיךָ״ אֶלָּא ״גֵּאֶיךָ״. אָמַר הַקָּדוֹשׁ בָּרוּךְ הוּא: לְאַחַר שֶׁנִּתְגָּאָה זֶה קִבֵּל עָלָיו מַלְכוּת שָׁמַיִם.
Others say that Rabbi Yitzḥak said that Rabbi Yoḥanan said that Rabbi Yosei, son of Rabbi Ḥanina, said in the name of Rabbi Eliezer ben Ya’akov: One who eats and drinks and later prays, about him the verse states the rebuke of the prophet in the name of God: “And Me you have cast behind your back” (I Kings 14:9). One who sees to his own bodily needs by eating and drinking before prayer casts God aside, according his arrogance and ego priority over God (Maharsha). Indeed, do not read your back [gavekha]; rather, your pride [ge’ekha]. The Holy One, Blessed be He, said: After this one has become arrogant and engaged in satisfying his own needs, he only then accepted upon himself the kingdom of Heaven.
(ג) אסור לו להתעסק בצרכיו או לילך לדרך עד שיתפלל תפלת י"ח (ויש מקילין לאחר שאמרו מקצת ברכות קודם שאמרו ברוך שאמר וטוב להחמיר בזה) (תרומת הדשן סי' י"ח) ולא לאכול ולא לשתות אבל מים מותר לשתות קודם תפלה בין בחול ובין בשבת ויום טוב וכן אוכלין ומשקין לרפואה מותר:
(3) It is forbidden to busy one's self with his own needs or to set out before praying Shemonah Esrei (and their are those who are lenient that say some blessings before they say Baruch SheAmar, and it is good to be stringent in this - Terumat HaDeshen 18) nor may one eat or drink, but water may be imbibed before prayer, both on a weekday and on Shabbat or Yom Tov, and likewise all food or drink for medicinal purpose is allowed.
(ד) הצמא והרעב הרי הם בכלל החולים אם יש בו יכולת לכוין דעתו יתפלל ואם לאו אם רצה אל יתפלל עד שיאכל וישתה:
(4) One who is thirsty and one who is hungry are considered to be ill. If one has the ability to focus one's mind, one should pray. If not, if one desires, one should not pray until eating or drinking.
מגיד דבריו ליעקב אות שעד
הוי עיר הדמים במדרש הוי מקמי קרתא דשופכי דשפכו דמים בגוה ויש לפרש כי הנה אמרו ח"ל לא יאכל אדם עד שיתפלל שנאמר נפש כל בשר דמו בנפשו הוא עי לא תאכלו על הדם פירוש דכתיב כי נמצא כי עיקר האדם הוא על שם הדם שבו ולמה נקרא אד"ם ולא נקרא ד"ם רק נ"א אלא כשמדבק את עצמו בבורא יתברך וממשיך בקרבו אלופ"ו של עולם נתחבר האלף אליו ואז נקרא אד"ם וזהו לא תאכלו על הד"ם ר"ל כשעדיין לא חיבר אליו אלופו של עולם רק אחר התפילה כשחיבר נקרא אד"ם אז מותר לו לאכול ולא קודם דמו לאלופו של עולם ואז כנזכר וזהו הוי עיר הדמים פי שהם נקראים דמי"ם שאינם מחברים אלופו של עולם והנה קשה למדרש והלוא כל העולם קודם תפילה נקראים ד"ם
הוי עיר הדמים במדרש הוי מקמי קרתא דשופכי דשפכו דמים בגוה ויש לפרש כי הנה אמרו ח"ל לא יאכל אדם עד שיתפלל שנאמר נפש כל בשר דמו בנפשו הוא עי לא תאכלו על הדם פירוש דכתיב כי נמצא כי עיקר האדם הוא על שם הדם שבו ולמה נקרא אד"ם ולא נקרא ד"ם רק נ"א אלא כשמדבק את עצמו בבורא יתברך וממשיך בקרבו אלופ"ו של עולם נתחבר האלף אליו ואז נקרא אד"ם וזהו לא תאכלו על הד"ם ר"ל כשעדיין לא חיבר אליו אלופו של עולם רק אחר התפילה כשחיבר נקרא אד"ם אז מותר לו לאכול ולא קודם דמו לאלופו של עולם ואז כנזכר וזהו הוי עיר הדמים פי שהם נקראים דמי"ם שאינם מחברים אלופו של עולם והנה קשה למדרש והלוא כל העולם קודם תפילה נקראים ד"ם
Hyom Yom
When my grandmother, Rebbitzin Rivkah, was about eighteen years old, in 5611 (1851), she fell ill. The doctor ordered her to eat as soon as she woke up. However, since she did not want to eat before her morning prayers, she would pray very early in the morning, and have her breakfast after davenen.
When her father-in-law, the Tzemach Tzedek, learned of this, he told her: “A Jew must be healthy and strong. Concerning the mitzvos it is written, Vachai bahem! — ‘One should live in them,’ which means that one must invest the mitzvos with life (chayus — ‘vitality’). And in order to be able to bring chayus into one’s mitzvos, one must be strong and happy.”
He concluded: “You should not [pray] on an empty stomach. Better to eat in order to daven, than to daven in order to eat.” He then blessed her with long life. [She lived till over 80, being] born in 5593 (1832) and passing away on Yud Shvat, 5674 (1914).
My father [the Rebbe Rashab] recounted the above teaching [of the Tzemach Tzedek] to someone at yechidus, and added: “And this should be done joyfully.”
When my grandmother, Rebbitzin Rivkah, was about eighteen years old, in 5611 (1851), she fell ill. The doctor ordered her to eat as soon as she woke up. However, since she did not want to eat before her morning prayers, she would pray very early in the morning, and have her breakfast after davenen.
When her father-in-law, the Tzemach Tzedek, learned of this, he told her: “A Jew must be healthy and strong. Concerning the mitzvos it is written, Vachai bahem! — ‘One should live in them,’ which means that one must invest the mitzvos with life (chayus — ‘vitality’). And in order to be able to bring chayus into one’s mitzvos, one must be strong and happy.”
He concluded: “You should not [pray] on an empty stomach. Better to eat in order to daven, than to daven in order to eat.” He then blessed her with long life. [She lived till over 80, being] born in 5593 (1832) and passing away on Yud Shvat, 5674 (1914).
My father [the Rebbe Rashab] recounted the above teaching [of the Tzemach Tzedek] to someone at yechidus, and added: “And this should be done joyfully.”