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1–9. It is prohibited to slaughter animals outside the tabernacle. 10–16. The meaning of blood and the prohibition of eating blood and carrion. Lev.17:1. And the Lord spoke to Moses, saying: Lev.17:2. Tell Aaron and his sons and all the children of Israel and say to them, “This is what the Lord commands: The following decrees - of a prohibitive nature - supplement the previously given general laws on sacrifices and the sacred use of blood, relate to the everyday, home life of Israel, and therefore address not only the priest, but also the entire people. Lev.17:3. If anyone from the house of Israel [or from the strangers who have joined you] kills a bull or a sheep or a goat in the camp, or if someone kills it outside the camp Lev.17:4. and if anyone slaughters outside the camp and does not bring it to the entrance of the tabernacle of the congregation, to present it as a sacrifice to the Lord before the tabernacle of the Lord, then the blood will be imputed to that man: he has shed blood, and that man will be cut off from among his people; The rule is established that every animal used as a sacrifice, even for ordinary everyday use, should be slaughtered at the tabernacle. The basis of the law is not in the general Semitic view that every slaughter is eo ipso and a sacrifice, but in preventing sacrifices to other gods and in inciting respect for the life of even animals. Failure to comply with the law is equivalent to murder. There is no doubt, however, that the law is designed only for the proximity of the entire community to the sanctuary, as was the case in the desert. Upon Israel’s entry into Canaan, he was allowed to slaughter animals in every place “in all the dwellings” (Deut. 12.15) of his own, scattered throughout Canaan. Lev.17:5. this is so that the children of Israel may bring their sacrifices, which they will slaughter in the field, so that they may bring them before the Lord to the entrance of the tabernacle of meeting, to the priest, and slaughter them to the Lord as peace offerings; Lev.17:6. And the priest shall sprinkle the blood on the altar of the Lord at the door of the tabernacle of meeting, and burn the fat for a pleasing aroma to the Lord, Lev.17:7. so that they will not henceforth offer their sacrifices to idols, after which they follow fornication. This shall be for them an everlasting decree throughout their generations. The tendency to idolatry brought from Egypt prompted many, under the pretext of slaughtering animals for food, to sacrifice on the field of seirim, LXX: ματαίοις (glor.: vain), Aquila - Symmachus pilosus (shaggy), Vulg.: daemonitxus - those goat-shaped or satyr-shaped creatures of the popular faith who, on a par with Azazel, generally evil spirits, were seen as dwelling in the desert (Isa 13.21; Mt 12.43; Lk 11.24). By blessed Theodoret, “God knew the wickedness of some, knew that others made sacrifices to demons. Therefore, he decreed that anyone who wanted to slaughter a calf, or a sheep, or a goat, should bring what was being slaughtered to the door of the tabernacle and shed the blood there, and eat the meat at home (question 23 on Lev.). In the Talmud, the entire treatise “Hullik” is devoted to the issue of the legal slaughter (shechita) of animals. Lev.17:8. Again, tell them: If anyone from the house of Israel or from the strangers who live among you offers a burnt offering or sacrifice Lev.17:9. and does not bring it to the entrance of the tabernacle of meeting to serve it to the Lord, then that man will be cut off from among his people. The threat of extermination from the people is announced to every violator of the law of centralization of sacrifices. Lev.17:10. If anyone from the house of Israel or from the strangers who live among you eats any blood, then I will set My face against the life of the one who eats the blood, and I will cut him off from among his people. Lev.17:11. because the life of the body is in the blood, and I have appointed it for you on the altar to make atonement for your souls, for this blood makes atonement for the soul; Lev.17:12. Therefore I said to the children of Israel, “Not one soul among you shall eat blood, nor shall the stranger who dwells among you eat blood.” Lev.17:13. If any of the children of Israel or of the strangers who live among you catches an animal or a bird that is edible while fishing, he must let its blood flow out and cover it with earth, Lev.17:14. for the soul of every body is its blood, it is its soul; Therefore I said to the children of Israel: You shall not eat the blood of any body, for the life of every body is its blood: whoever eats it will be cut off. With all severity and solemnity, the consumption of blood is prohibited for two reasons: 1) blood is the seat of life, and man has a natural aversion to eating life itself, the soul of an animal (cf. Gen. 9.4), 2) due to this significance of blood, it was chosen by God as a cleansing (in blood sprinkling) means for the souls of people at the altar of Jehovah (Lev. 17:11). Therefore, then, in a sense, the blood of animals killed in hunting is sacred, trace. outside of the sacrificial cult. Lev.17:15. And whoever eats carrion or torn to pieces by wild beasts, native or alien, must wash his clothes and bathe himself in water, and will be unclean until the evening, and then he will be clean; Lev.17:16. But if he does not wash [his clothes] and wash his body, he will bear his iniquity. In connection with the prohibition of blood, there is a prohibition against eating carrion - nevel and beast-eater - club (cf. Ex 22.31; Lev. 11:40, 22:8; Eze 4.14). In the decree of Apostle Council (Acts 15.23–25) also equally prohibits blood (ἀί῀μα) and strangulation (πνικτόν) - the latter because in this case the blood has not been removed from the animal. The law here prohibits the consumption of animals that have died by human hands. In Talmudic literature, the question of the signs of clubs and nevelas gave rise to bizarre casuistry, expressed in tr. “Khullin” (translated by Pereferkovich, book 9, 1903, pp. 174–224). You might be interested in: