Frequently Asked Questions
Q: What does Leviticus 22:8 mean?
A: Leviticus 22:8 prohibits eating an animal that died naturally (נְבֵלָה) or was torn by wild beasts (טְרֵפָה). According to Rashi, this is because such meat is spiritually impure and unfit for consumption by Jews, who are commanded to maintain holiness in their dietary practices.
Q: Why is this law important in Judaism?
A: This law is important because it emphasizes the Torah's high standards for kosher food. The Rambam (Hilchot Ma'achalot Asurot 4:8) explains that consuming such meat leads to spiritual impurity (טומאה). Keeping kosher laws helps Jews maintain holiness (קדושה) in daily life, as the verse concludes, 'I am the Lord,' reminding us of our covenant with Hashem.
Q: How does this verse apply today?
A: Today, Orthodox Jews strictly avoid eating meat from animals that were not properly slaughtered (שחיטה כשרה) or were found dead. The Shulchan Aruch (Yoreh De'ah 29) rules that only meat from a healthy animal slaughtered by a trained shochet (ritual slaughterer) is kosher. This ensures adherence to the Torah's command in Leviticus 22:8.
Q: What's the difference between נבלה and טרפה?
A: נבלה (nevelah) refers to an animal that died naturally without proper slaughter, while טרפה (tereifah) means an animal torn by predators or with fatal injuries. The Talmud (Chullin 42a) discusses the details, ruling that both are forbidden. Rashi explains that טרפה is additionally dangerous to health, reinforcing the prohibition.
Q: Does this law apply to non-Jews?
A: According to the Rambam (Melachim 9:10), the prohibition of eating a limb from a living animal (איבר מן החי) applies to all humanity under the Noahide laws. However, the specific restrictions of נבלה and טרפה in Leviticus 22:8 are part of the 613 mitzvot binding only on Jews, as part of our unique covenant with Hashem.
Prohibition of Nevelah and Tereifah
The verse (Vayikra 22:8) prohibits the consumption of nevelah (an animal that dies naturally) and tereifah (an animal mortally wounded by a predator). Rashi explains that this prohibition applies to kohanim (priests) in particular, as the context of the verse pertains to their sanctity. However, the Rambam (Hilchos Ma'achalos Asuros 4:8) extends this prohibition to all Jews, as derived from other verses (e.g., Shemos 22:30).
Spiritual and Physical Defilement
The phrase "לְטָמְאָה־בָהּ" ("to defile himself with it") indicates that consuming nevelah or tereifah causes ritual impurity. The Sforno emphasizes that this defilement affects both the body and the soul, distancing a person from kedushah (holiness). The Talmud (Chullin 10a) further discusses how such consumption dulls one's spiritual sensitivity.
Divine Authority Behind the Command
The concluding phrase "אֲנִי יְהוָה" ("I am the Lord") underscores that this mitzvah is a divine decree beyond human rationale. The Ramban explains that while some mitzvos have apparent reasons (e.g., health concerns with decaying meat), their ultimate authority stems from Hashem's will. The Midrash (Toras Kohanim) links this to the broader theme of kedushah—separating from impurity as an act of devotion to Hashem.
Practical Halachic Implications