What are the connotations of "Lo Sochlu al ha'Dam"?
Rashi #1 (citing Sanhedrin 63a) 1 and Targum Yonasan: It is a prohibition against eating the meat of Kodshim before the blood has been sprinkled. 2
Rashi #2 (citing Sanhedrin 63a): It is a prohibition against eating from the flesh of an animal whilst it is still alive.
Ramban, Rashbam Seforno and Moshav Zekenim: It is a prohibition against sorcery 3 (they would eat by the grave of a murdered man ? Rashbam) or any other form of witchcraft. 4
Moshav Zekenim (citing Sanhedrin 63a): It negates the 'Mitzvah' of serving the relatives of people that Beis Din executes the first meal after the burial (the Se'udas Havra'ah). 5
Sanhedrin 63a: it is a prohibition on Beis Din eating on the day they carry out the death-sentence.
Sanhedrin 63a: It is the Azharah (the warning) on which the Ben Sorer u'Moreh is ultimately sentenced to death,.
B'rachos 10b: It is a warning against eating before having 'Davenned for one's blood'. 6
Moshav Zekenim #1: It is a warning against eating without washing one's hands. 7
Moshav Zekenim #2: It is a warning against eating without learning Torah, since the Gematriya of "Al ha'Dam" is forty-nine, which corresponds to the forty-nine reasons for Taharah, and forty-nine for Tum'ah. 8
Moshav Zekenim #3 (citing Shabbos 41a): It is a warning against eating without drinking - since to do so, is akin to spilling one's own blood (and danger is more stringent than Isur).
See Peirush Yonasan and Na'ar Yonasan.
Oznayim la'Torah: This explains the juxtaposition of this La'av to that of Orlah and Neta R'vai, since they both deal with a prohibition against eating something prematurely. Refer to 19:26:1:3* to understand the connection between the current La'av and the other two La'avin in the Pasuk.
Ramban and Moshav Zekenim: This is like the other La'avin in the Pasuk. And it entails gathering blood into a pit, thereby attracting the demons, whom they would then question about the future - and this was the sin of King Sha'ul's army (Shmuel 1, 14:32 & 33)., who were terrified of the P'lishtim, whom they were currently fighting. Rashbam - it entails eating by the grave and performing witchcraft to prevent the deceased from taking revenge, or some other kind of witchcraft.
Seforno: which the Torah forbids because it means departing from the Ru'ach Taharah that surrounds Yisrael and replacing it with a Ru'ach Tum'ah.
Moshav Zekenim: The Gemara says the same about people killed by the ruling power. In any case, there is no Aveilus over such people.
Moshav Zekenim: It is a hint to make forty-nine B'rachos (the Gematriya of "ha'Dam") before eating [bread] - forty-seven in Shacharis - incorporating Birkos ha'Shachar, Talis, Tefilin, Pesukei d'Zimra and Keri'as Shma, and the Amifah., Al Netilas Yadayim and ha'Motzi. On Shabbos morning there is no Brachah on Tefilin, but there is Kidush. (PF)
Moshav Zekenim; Since the Gematriya of "Al ha'Dam" equals that of "Zeh be'Lo Netilah."
Yerushalmi (Sanhedrin 4:2): We learn this from Tehilim 12:7, "Imros Hashem? Mezukak Shiv'asayim" (seven times seven) and "ve'Diglu (Gematriya = 49) alai Ahavah" (Shir ha'Shirim 2:4), nd it explains why the Chachamim inserted Tanach, Mishnah and Gemara in the Shacharis Davening.
What is the definition of Nichush?
Rashi (citing Sanhedrin, 66a) and Targum Yonasan: It is superstition - 'He came across a weasel birds ... ' (or fish - Sanhedrin, Ibid.); (Sanhedrin, 65b: 'The bread fell from his mouth ... '; 'A deer crossed his path ... '). 1
Ramban (in Shoftim Devarim, 18:9): It is trying to know the future via the chirping of birds or looking at their wings.
Moshav Zekenim (citing the Rosh): It is testing (to understand hidden matters) through forms, sticks, actions and movements. 2
Yerushalmi Shabbos, 6:9: Although Nichush is forbidden, one is permitted to employ it if there is a good reason that supports it (for better or for worse). 3
Targum Yonason: Which one is forbidden to follow even if it is concocted by others - Peirush Yonasan. See also Na'ar Yonasan.
As in Vayeitzei Bereishis, 30:27 - "Nichashti Vayevarcheni Hashem Biglalecha".
Yerushalmi (Ibid.): Hence Ya'akov (initially) refused to send Binyamin down to Egypt with his brothers because Rachel, Yosef and Shimon all suffered mishaps whilst travelling. See Also Torah Temimah, note 312, who discusses the Bavli, in Chulin 95b, which explains the same idea differently.
What is the meaning of "Lo Se'oneinu"?
Rashi: It is superstition connected to time - 'Such and such a day is good to start working!'; 'That time of day is bad to go out!' 1
Ramban, (in Devarim 18:9), Ibn Ezra and Moshav Zekenim: It is trying to know the future via the formation of the clouds.
Targum Yonasan and Sanhedrin, 65b: It is deceptive magic (by sleight of hand). 2
Moshav Zekenim citing the Rosh: It is permitted however, if there is a valid reason for saying so (Refer to 19;26:2:4.
So Targum Yonasan writes in Devarim 18:10. Also here, the text said 'Charurei Einin', and there was a reference to Sanhedrin 65b, and a printer erred and copied 'Achorei Sanhedrin Einin' (PF, based on Yayin ha'Tov). The Na'ar Yonasan however, accepts the latter version, which he explains to mean that one should not take one's cue from the Sanhedrin, who were conversant with all forms of sorcery - in order to deal with cases of sorcerers who were brought before them.
Why does the Torah mention Nichush and Aneinus separately? Why did it not simply write "Lo Sechashfu" (Do not indulge in magic)?
Sanhedrin, 65b: To teach us that they are two independent La'avin each of which is subject to Malkos. 1
See Torah Temimah, note 212.
Why is "Lo Sochlu al ha'Dam" written next to Orlah?
Moshav Zekenim citing the Rosh: To teach us that, just as one must wait before eating the fruit of a new tree, so too, must one wait for an animal to die before eating it.
