And if his offering be a sacrifice of well-being offerings: if he offer of the herd, whether male or female, he shall offer it without blemish before Hashem.
verse value 3174 — יְהֹוָֽה = 26 (Hashem)
Insights
Verse structure: 13 words, 62 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "if" (אִ֤ם, 2 letters) and the longest is "he·shall·bring·it" (יַקְרִיבֶ֖נּוּ, 7 letters). 2 words in this verse appear nowhere else in Leviticus. Unique to this verse in Leviticus (hapax): "and·if·sacrifice·of" (וְאִם־זֶ֥בַח), "if·female" (אִם־נְקֵבָ֔ה). The root קרב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 308x in Leviticus); "bringing" (root קרב, 112x in Leviticus); "he" (root הוא, 102x in Leviticus). First appearance of the root זבח ("and·if·sacrifice·of") in Leviticus. First appearance of the root שלם ("well-being") in Leviticus. The etnachta (major mid-verse pause) falls on 'his·offering', dividing the verse into phrases of 3 and 10 words. Full calculation: וְאִם־זֶ֥בַח [and·if·sacrifice·of] (64) + שְׁלָמִ֖ים [well-being] (420) + קׇרְבָּנ֑וֹ [his·offering] (358) + אִ֤ם [if] (41) + מִן־הַבָּקָר֙ [from·the·herd] (397) + ה֣וּא [he] (12) + מַקְרִ֔יב [bringing] (352) + אִם־זָכָר֙ [if·male] (268) + אִם־נְקֵבָ֔ה [if·female] (198) + תָּמִ֥ים [without·blemish] (490) + יַקְרִיבֶ֖נּוּ [he·shall·bring·it] (378) + לִפְנֵ֥י [to·face·of] (170) + יְהֹוָֽה [Hashem] (26) = 3174.
Onkelos
And if his offering is a peace-offering, and he brings it from the cattle — whether male or female — he shall bring it unblemished before Hashem.
Rashi
שלמים PEACE-OFFERINGS — They are so called because they bring peace (שלום) into the world. Another explanation is: they are called שלמים because through them there is “peace” (harmony and lack of envy) to the altar, to the priests and to the owners (since all these receive a portion) (cf. Rashi on Exodus 29:22 and our Note thereon; see also Sifra, Vayikra Dibbura d'Nedavah, Chapter 16 2).
Ramban
AND IF HIS OFFERING BE A SACRIFICE OF PEACE-OFFERINGS: IF HE OFFER OF THE HERD, WHETHER MALE OR FEMALE. The reason why the burnt-offering may only be male, whereas in the case of the peace-offering it can be male or female, and the sin-offering must only be female, is very clear, since the olah (the burnt-offering) is as its name indicates, [i.e., “ascension” — being that it reaches above all Divine attributes], whilst sh’lamim (the peace-offering) is of the expressions: and all My pleasures ‘yashlim’ (he will perform — literally: he will “perfect”); ‘avanim sh’leimoth’ (whole stones). The sin-offering is in order to appease Him with the present that goeth before Him. I have already written on this matter. The guilt-offering must be a male, because the sin-offering is brought for those transgressions [for which, if committed wilfully, the sinner] incurs the penalty of excision, in order that the spirit return unto G-d who gave it, but the guilt-offering is not brought for those transgressions for which [if committed wilfully] one incurs excision, and therefore it is as if it were for a pleasing odor just like the burnt-offering. The sin-offering of the prince is a he-goat, because the prince is the sovereign unto whom judgment [rightfully] belongs, and he fights the battles of G-d and lives by his sword; therefore his offering is the same as the he-goat brought in case of idol-worship [by the congregation].
Ibn Ezra
"Peace-offerings" — explained [elsewhere].
Or HaChaim
אם זכר אם נקבה, be it male or female; the repetition of the word אם between the words זכר and נקבה indicates that the Torah does not favour a male animal over a female animal when it comes to the offering of such peace-offerings.
Chizkuni
ואם זבח שלמים, “and if his offering is a peaceoffering;” the word שלמים, here means: תשלומים, “payment for something.” In this instance, the donor is paying a vow.
Rashbam
ואם זבח שלמים קרבנו, the owner had said: “I am obligating myself to offer a peace offering, שלמים; seeing that the donor had not added the word עולה to describe the offering he meant to sacrifice, it is not assumed that he had intended for the entire sacrificial animal to be burnt up on the altar, as is the case with an עולה. The expression שלמים which is related to שלם, to pay, is an expression used by David who said that he wanted to pay his vows (Psalms 117,18) It is assumed that the “vows” were undertakings to offer sacrificial animals. Our sages in Torat Kohanim speaking of נדבה understand the word שלום as an offering in which everyone shares, i.e. the fat parts are burnt on the altar, belong to G’d, the chest, and thigh belong to the priests, the balance may be eaten by the owner, the donour.
And he shall lay his hand upon the head of his offering, and kill it at the door of the tent of meeting; and Aaron's sons the priests shall dash the blood against the altar round about.
verse value 3531 — אֹ֣הֶל = 36 (double-Chai)
Insights
Verse structure: 15 words, 66 letters. Notable word values: "tent·of" (אֹ֣הֶל) = 36, double chai. The shortest word is "his·hand" (יָדוֹ֙, 3 letters) and the longest is "upon·the·altar" (עַל־הַמִּזְבֵּ֖חַ, 7 letters). 1 word in this verse appears nowhere else in Leviticus. Unique to this verse in Leviticus (hapax): "and·he·shall·slaughter·it" (וּשְׁחָט֕וֹ). 14 unique roots are used. Frequent roots: "the·priests" (root כהן, 195x in Leviticus); "sons·of" (root בן, 143x in Leviticus); "upon·the·altar" (root מזבח, 95x in Leviticus). The etnachta (major mid-verse pause) falls on 'meeting', dividing the verse into phrases of 8 and 7 words.
Onkelos
He shall lay his hand upon the head of his offering and slaughter it at the entrance of the Tent of Meeting; and the sons of Aaron, the priests, shall dash the blood against the altar, all around.
Chizkuni
וסמך ידו על ראש קרבנו, “he must place his weight with his hands on the head of his offering.” This rule does not apply if the offering is either a firstborn animal, animal tithes, or the Passover lamb. It also does not apply to this category of offering when it is offered on behalf of the community. The latter do require libation, and heaving and slaughtering, however as stated in Leviticus 23,20.
Tur HaArokh
וזרקו בני אהרן את הדם, “the sons of Aaron are to sprinkle the blood, etc.” The Torah employs the verb זרק when describing the sprinkling of the blood of goats, sheep, or bulls because their blood is so similar to that of human beings. By employing a verb that really means “throwing,” we are reminded that seeing that this blood is so similar to ours, the animal is enduring something that the sinner offering this sacrifice was meant to endure. [I suppose that the author means that the word השליך would otherwise have been more appropriate for the blood being poured, or the word שפך, “to pour.” The verb זרק is singularly inappropriate otherwise, as animals cannot “throw.” Ed.]
And he shall present of the sacrifice of peace-offerings an offering made by fire to Hashem: the fat that covers the inwards, and all the fat that is upon the inwards,
verse value 3861
Insights
Verse structure: 11 words, 59 letters. Verse gematria: 3861 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "fire·offering" (אִשֶּׁ֖ה, 3 letters) and the longest is "and·all·the·fat" (וְאֵת֙ כׇּל־הַחֵ֔לֶב, 9 letters). The root חלב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 308x in Leviticus); "that" (root אשר, 240x in Leviticus); "and·he·shall·bring" (root קרב, 112x in Leviticus). First appearance of the root חלב ("the·fat") in Leviticus. First appearance of the root כסה ("that·covers") in Leviticus. The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 5 and 6 words. Full calculation: וְהִקְרִיב֙ [and·he·shall·bring] (323) + מִזֶּ֣בַח [from·sacrifice·of] (57) + הַשְּׁלָמִ֔ים [the·well-being] (425) + אִשֶּׁ֖ה [fire·offering] (306) + לַיהֹוָ֑ה [to·Hashem] (56) + אֶת־הַחֵ֙לֶב֙ [the·fat] (446) + הַֽמְכַסֶּ֣ה [that·covers] (130) + אֶת־הַקֶּ֔רֶב [the·entrails] (708) + וְאֵת֙ כׇּל־הַחֵ֔לֶב [and·all·the·fat] (502) + אֲשֶׁ֖ר [that] (501) + עַל־הַקֶּֽרֶב [upon·the·entrails] (407) = 3861.
Onkelos
And from the peace-offering he shall bring as an offering before Hashem: the fat that covers the innards, and all the fat that is upon the innards;
Rashi
'ואת כל החלב וגו [AND HE SHALL OFFER … ALL THE FAT THAT COVERETH THE INWARDS] AND ALL THE FAT [THAT IS UPON THE INWARDS] — These apparently redundant words are intended to include in the command the fat also that lies upon the maw. This is the opinion of Rabbi Ishmael; Rabbi Akiba holds that they are intended to include only the fat that is on the gut (Sifra, Vayikra Dibbura d'Nedavah, Section 14 6; cf. Chullin 49b).
Chizkuni
והקריב מזבח השלמים וגו , “he shall present from the peaceoffering, etc.,” nothing is mentioned here concerning the washing of the entrails and legs of peaceofferings, the reason being that these continue to belong to the owners of the respective animals, each one of whom will make his own arrangements concerning such procedures. את החלב, “the fat;” the expression “fat,” is used to describe the best part of something. This is clear from the Targum, rendering the word as תרבא, i.e. a combination of abundance and excellence.
and the two kidneys, and the fat that is on them, which is by the loins, and the appendage of the liver, which he shall take away hard by the kidneys.
verse value 5915
Insights
Verse structure: 11 words, 64 letters. Verse gematria: 5915 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "upon·the·loins" (עַל־הַכְּסָלִ֑ים, 8 letters). Words sharing gematria 501: which, which. The root כליה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "which" (root אשר, 240x in Leviticus); "upon·them" (root על, 127x in Leviticus); "and·the·fat" (root חלב, 49x in Leviticus). First appearance of the root שנים ("and·two") in Leviticus. First appearance of the root כליה ("the·kidneys") in Leviticus. The etnachta (major mid-verse pause) falls on 'upon·the·loins', dividing the verse into phrases of 7 and 4 words. Full calculation: וְאֵת֙ שְׁתֵּ֣י [and·two] (1117) + הַכְּלָיֹ֔ת [the·kidneys] (465) + וְאֶת־הַחֵ֙לֶב֙ [and·the·fat] (452) + אֲשֶׁ֣ר [which] (501) + עֲלֵהֶ֔ן [upon·them] (155) + אֲשֶׁ֖ר [which] (501) + עַל־הַכְּסָלִ֑ים [upon·the·loins] (265) + וְאֶת־הַיֹּתֶ֙רֶת֙ [and·the·appendage] (1422) + עַל־הַכָּבֵ֔ד [upon·the·liver] (131) + עַל־הַכְּלָי֖וֹת [upon·the·kidneys] (571) + יְסִירֶֽנָּה [he·shall·remove·it] (335) = 5915.
Onkelos
and the two kidneys, and the fat that is upon them, which is upon the flanks; and the lobe above the liver — he shall remove it along with the kidneys.
Rashi
הכסלים — Flancs in O. F. — It speaks of the fat which is on (על) the kidneys being also on (על) the flanks because the fat that is upon the kidneys is, when the animal is living, on the uppermost part of the flanks, and they (the kidneys) are in a downward position. This is the fat which is under the loins — what are called lombles in O. F.; it is that white fat which is visible upon the upper part of the flanks, but on their lower part the flesh covers it, (and this latter portion of the fat is therefore not upon but under the flanks). היותרת is the protecting wall (membrane) over the liver which is called abris in O. F. In the Aramaic language it is called חצרא דכבדא the lobe of the liver. על הכבד — This must mean that he shall take a little of the liver with it, for in another place it distinctly states, (Leviticus 9:10) “and the יותרת מן הכבד [he caused to ascend in fumes]” (Sifra, Vayikra Dibbura d'Nedavah, Section 14 8). על הכבד על הכליות — means, besides the part of the liver and besides the kidneys shall he remove this (the יותרת).
Ibn Ezra
"Upon the flanks" — well known; it is from the same root as "the stars of the heavens and their constellations" (כוכבי השמים וכסיליהם). "Upon the kidneys" — [the word 'al here means] like [the usage in] "and the men came upon the women" (וַיָּבֹאוּ הָאֲנָשִׁים עַל הַנָּשִׁים), and its sense is 'together with.' The kidneys are so called because of the power of sexual desire, and [the word] is from the same root as "my soul has yearned and even longed" (נִכְסְפָה וְגַם כָּלְתָה נַפְשִׁי).
And Aaron's sons shall make it smoke on the altar upon the burnt-offering, which is upon the wood that is on the fire; it is an offering made by fire, of a sweet savor to Hashem.
verse value 3717
Insights
Verse structure: 13 words, 62 letters. The shortest word is "it" (אֹת֤וֹ, 3 letters) and the longest is "and·they·shall·turn·into·smoke" (וְהִקְטִ֨ירוּ, 7 letters). Words sharing gematria 501: that, that. The root אשר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 308x in Leviticus); "that" (root אשר, 240x in Leviticus); "sons·of·Aaron" (root בן, 143x in Leviticus). The etnachta (major mid-verse pause) falls on 'upon·the·fire', dividing the verse into phrases of 9 and 4 words. Full calculation: וְהִקְטִ֨ירוּ [and·they·shall·turn·into·smoke] (336) + אֹת֤וֹ [it] (407) + בְנֵֽי־אַהֲרֹן֙ [sons·of·Aaron] (318) + הַמִּזְבֵּ֔חָה [the·altar] (67) + עַל־הָ֣עֹלָ֔ה [upon·the·burnt-offering] (210) + אֲשֶׁ֥ר [that] (501) + עַל־הָעֵצִ֖ים [upon·the·wood] (315) + אֲשֶׁ֣ר [that] (501) + עַל־הָאֵ֑שׁ [upon·the·fire] (406) + אִשֵּׁ֛ה [fire·offering·of] (306) + רֵ֥יחַ [odor·of] (218) + נִיחֹ֖חַ [pleasing] (76) + לַֽיהֹוָֽה [to·Hashem] (56) = 3717.
Onkelos
The sons of Aaron shall burn it on the altar, upon the burnt-offering that is upon the wood that is upon the fire — an offering accepted with favor before Hashem.
Rashi
העולה על means [HE SHALL BURN IT] BESIDES THE BURNT OFFERING. Scripture thus teaches us that the continual burnt-offering should be placed on the wood-pile before any other sacrifice (cf. Zevachim 89a; Tosafot on Zevachim 89a 1.1. כל התדיר and Rashi on Exodus 6:5).
Ramban
AND AARON’S SONS SHALL CAUSE IT TO ASCEND IN FUMES. This is like His saying further on, And the priest shall cause them to ascend in fumes, for there He alludes to all those portions of the offering which are burnt on the altar, [hence He refers to them in the plural, while here He alludes to the offering as such, and therefore He speaks of it in the singular]. The interpretation [of the Rabbis] on it is as follows: “And Aaron’s sons shall cause it to ascend. And the priest shall cause it to ascend. And the priest shall cause them to ascend. Why are all these verses mentioned? And Aaron’s sons shall cause it to ascend — only if the offering is acceptable, but not if it has become disqualified. And the priest shall cause it to ascend — [this teaches] that he should not mix the fats of one offering with those of another [even though they are both of the flock]. And the priest shall cause them to ascend — [this teaches] that he should burn them all at one time.”
Chizkuni
על העולה, according to the plain meaning of the text: “with the burnt offering,” as in Exodus 35,22: ויבאו האנשים על הנשים, “the men came with the women,” or as in Leviticus 25,31: על שדה הארץ יחשב, “it shall be reckoned with the field of the land.” העולה, “the burnt offering;” the one that has been discussed in detail, the daily communal burnt offering.
And if his offering for a sacrifice of peace-offerings to Hashem be of the flock, male or female, he shall offer it without blemish.
verse value 2423
Insights
Verse structure: 10 words, 48 letters. The shortest word is "or" (א֣וֹ, 2 letters) and the longest is "and·if·from·the·flock" (וְאִם־מִן־הַצֹּ֧אן, 9 letters). 10 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 308x in Leviticus); "he·shall·bring·it" (root קרב, 112x in Leviticus); "or" (root או, 101x in Leviticus). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 5 and 5 words. Full calculation: וְאִם־מִן־הַצֹּ֧אן [and·if·from·the·flock] (283) + קׇרְבָּנ֛וֹ [his·offering] (358) + לְזֶ֥בַח [to·sacrifice·of] (47) + שְׁלָמִ֖ים [well-being] (420) + לַיהֹוָ֑ה [to·Hashem] (56) + זָכָר֙ [male] (227) + א֣וֹ [or] (7) + נְקֵבָ֔ה [female] (157) + תָּמִ֖ים [without·blemish] (490) + יַקְרִיבֶֽנּוּ [he·shall·bring·it] (378) = 2423.
Onkelos
And if his offering for a peace-offering before Hashem is from the flock — male or female — he shall bring it unblemished.
Tur HaArokh
זכר או נקבה, “male or female.” In connection with the flocks the Torah writes זכר או נקבה, whereas in connection with the sacrificial animal בן בקר, a young bull, we have the wording אם זכר אם נקבה. The reason for the different wording is that the word או is necessary to include the פלגס, a sheep thirteen months old, so that a plural mode is needed here. The word אם does not allow for use in a plural mode.
If he bring a lamb for his offering, then he shall present it before Hashem.
verse value 2412 — יְהֹוָֽה = 26 (Hashem)
Insights
Verse structure: 7 words, 37 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. Verse gematria: 2412 is divisible by 18, the value of chai ('life'). The shortest word is "it" (אֹת֖וֹ, 3 letters) and the longest is "he·bringing" (הֽוּא־מַקְרִ֖יב, 8 letters). 2 words in this verse appear nowhere else in Leviticus. Unique to this verse in Leviticus (hapax): "if·young·ram" (אִם־כֶּ֥שֶׂב), "he·bringing" (הֽוּא־מַקְרִ֖יב). The root קרב appears 2 times in this verse. 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 308x in Leviticus); "he·bringing" (root קרב, 112x in Leviticus); "to·face·of" (root פנים, 102x in Leviticus). The etnachta (major mid-verse pause) falls on 'his·offering', dividing the verse into phrases of 3 and 4 words. Full calculation: אִם־כֶּ֥שֶׂב [if·young·ram] (363) + הֽוּא־מַקְרִ֖יב [he·bringing] (364) + אֶת־קׇרְבָּנ֑וֹ [his·offering] (759) + וְהִקְרִ֥יב [and·he·shall·bring] (323) + אֹת֖וֹ [it] (407) + לִפְנֵ֥י [to·face·of] (170) + יְהֹוָֽה [Hashem] (26) = 2412.
Onkelos
If he brings a lamb as his offering, he shall bring it before Hashem.
Rashi
אם כשב IF [HE OFFER] A LAMB — Because there is amongst the fat-portions of the lamb something which is not amongst the fat-portions of the goat, — for of the lamb the fat-tail (אליה) is offered, — therefore they (the law regarding the lamb and that regarding the goat) have been divided into two separate paragraphs (whilst in the case of the free-will עולה they are contained in one paragraph, Leviticus 1:10—13, since there is no difference in the laws regarding these two animals) (cf. Sifra, Vayikra Dibbura d'Nedavah, Chapter 18 4).
Chizkuni
אם כשב, here the Torah includes the Passover offering whose fatty tail is to be treated as are the ones of peaceofferings. The tail of a goat, however was thrown away. This is why in connection with the Passover lamb, i.e. שה, we also find the word: מן הכבשים, “from among the sheep,” which was not really necessary.
Tur HaArokh
אם כבש הוא מקריב, “if he offers a male sheep, etc.” The term כשב always refers to a fully grown sheep, as we know from Genesis 30,40 והכשבים הפריד יעקב, “and Yaakov set aside the fully grown sheep, etc.” the term כבש by contrast, refers to immature sheep. The word עגל refers to a fully grown calf, whereas the term בן בקר refers to a bull not yet fully grown. The latter is so named, as it is still dependent on its mother. The term פר בן בקר refers to an animal that is more than 12 months old. The parallel term בן כבש does not occur anywhere as sheep do not become pregnant during the first year of their lives.
And he shall lay his hand upon the head of his offering, and kill it before the tent of meeting; and Aaron's sons shall dash the blood of it against the altar round about.
verse value 3886 — אֹ֣הֶל = 36 (double-Chai)
Insights
Verse structure: 15 words, 65 letters. Notable word values: "tent·of" (אֹ֣הֶל) = 36, double chai. The shortest word is "it" (אֹת֔וֹ, 3 letters) and the longest is "upon·the·altar" (עַל־הַמִּזְבֵּ֖חַ, 7 letters). 14 unique roots are used. Frequent roots: "sons·of" (root בן, 143x in Leviticus); "to·face·of" (root פנים, 102x in Leviticus); "upon·the·altar" (root מזבח, 95x in Leviticus). The etnachta (major mid-verse pause) falls on 'meeting', dividing the verse into phrases of 9 and 6 words.
Onkelos
He shall lay his hand upon the head of his offering and slaughter it before the Tent of Meeting; and the sons of Aaron shall dash its blood against the altar, all around.
Rashi
וזרקו AND [AARON'S SONS] SHALL DASH THE BLOOD THEREOF [ROUND ABOUT] — two applications of the blood are necessary so as to constitute four (cf. Rashi on Leviticus 1:5). He (the priest) dashes the blood with a vessel (Zevachim 55a); it is only the blood of the sin-offering that he applies with his finger (Zevachim 53a).
And he shall present of the sacrifice of well-being offerings an offering made by fire to Hashem: the fat of it, the fat tail entire, which he shall take away opposite the spine; and the fat that covers the inwards, and all the fat that is upon the inwards,
verse value 5504
Insights
Verse structure: 17 words, 88 letters. Verse gematria: 5504 is divisible by 86, the value of Elohim. The shortest word is "fire·offering" (אִשֶּׁ֣ה, 3 letters) and the longest is "and·all·the·fat" (וְאֵת֙ כׇּל־הַחֵ֔לֶב, 9 letters). 3 words in this verse appear nowhere else in Leviticus. Unique to this verse in Leviticus (hapax): "its·fat" (חֶלְבּוֹ֙), "to·side·of" (לְעֻמַּ֥ת), "the·backbone" (הֶעָצֶ֖ה). The root חלב appears 3 times in this verse. 14 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 308x in Leviticus); "which" (root אשר, 240x in Leviticus); "and·he·shall·bring" (root קרב, 112x in Leviticus). First appearance of the root אליה ("the·broad·tail") in Leviticus. The etnachta (major mid-verse pause) falls on 'he·shall·remove·it', dividing the verse into phrases of 11 and 6 words.
Onkelos
And from the peace-offering he shall bring as an offering before Hashem: its fat — the entire broad tail, which he shall remove close to the backbone — and the fat that covers the innards, and all the fat that is upon the innards;
Rashi
חלבו means: the choicest part in it; and what is this? The whole fat-tail. לעמת הָעֶצָה — i. e. above the kidneys which give counsel (עֵצָה) (cf. Rashi on Exodus 29:22 and Note thereon).
Ramban
CHELBO’ (THE FAT THEREOF) ‘HA’ALYAH TH’MIMAH’ (THE FAT TAIL ENTIRE). The term cheilev (fat) in the Sacred Language indicates that part of the fat which is separate from the meat and not joined to it. Shuman, on the other hand, is that fat which is intertwined with the meat and cannot be separated from it, something like that which Scripture states: ‘Vayishman Yeshurun’ (But Jeshurun waxed fat); so they did eat, and were filled ‘vayashminu’ (and became fat); ‘hashmein’ (make fat) the heart of this people; and my flesh is lean ‘mishamen’ (and hath no fatness); and it shall be rich ‘v’shamein’ (and fat); my soul is satisfied as with marrow ‘vadeshen’ (and fatness), and similarly in all places. But cheilev is the fat which is separate from the meat and covered by a membrane, and is easily peeled off. The Hebrew language never interchanges these terms [cheilev and shuman] in any place. Thus we say, basar shamen (fat meat), but not basar cheilev [since cheilev, as explained, is the fat which is separate and distinguished from the meat]. Similarly in languages of other nations these terms are separate. The term cheilev is sometimes used metaphorically, as is written, when ye set apart ‘chelbo’ (the best thereof) from it, since the good part of the produce which is taken up [to be given to the priest], Scripture figuratively calls cheilev, just as the cheilev is set apart in the offerings. ‘Cheilev kilyoth’ (the kidney-fat) of wheat — Scripture here compares wheat to the kidneys and the fat therein, just as it states, and of the blood of the grape thou drankest foaming wine, although wine is not blood [hence we must conclude that Scripture only uses these terms figuratively]. And ye shall eat the ‘cheilev’ (fat) of the land means that they shall eat the best of the bullocks, sheep, and goats and all animals. Such is the usage of this figure of speech. Now the tail does not contain any cheilev at all, but rather has in it shuman (fat) which is not separate from the meat thereof, just as there is in every good piece, the thigh and the shoulder. This is confirmed by doctors who in their studies of nature have established the fact that cheilev [fat which is separate from the meat], is never to be found [in the animal] near the hide, nor in a limb which is always in movement [such as the tail]. The doctors have further said that the nature of shuman found in the ribs, sides and tail, which is not separate from the meat, is warm and moist, whilst that fat which can be separated from the meat, such as that which is upon the kidneys, is cold and moist, thick and coarse; it is difficult for the stomach to digest it fully, and it easily spoils; it also increases the white fluid and constipates. If so, the verse stating, Eat ye not any ‘cheilev’ (fat) nor blood, does not include the shuman (fat) which is upon the tail, for that is not cheilev by name or nature. If all fat were to come under the term cheilev, then all fat in an animal — on the shoulders and sides...
Ibn Ezra
"Its fat — the whole tail" — its meaning is: as it is, that is, the tail itself is called fat. The Sadducees erred on this, as I will explain to you in the second passage [Lev. 7]. The Gaon [Saadia] also erred when he said that it means "its fat and the tail," for according to the precise grammar of the language this cannot be — for it would have to read "its fat and its tail" (חֶלְבּוֹ וְאַלְיָתוֹ) or "the fat and the tail" (הַחֵלֶב וְהָאַלְיָה). "The spine" (הָעֶצֶה) — well known from its [natural] place, and it has no cognate [in Scripture]. There is one who derived it from the root עֵץ ('wood/tree'), but that is a far-fetched derivation.
Chizkuni
חלבו האליה תמימה, “the fat thereof, the fat tail in perfect condition, earlier (verse 3) that tail had simply been part of the parts of the animal to be burned up as חלב, fat parts forbidden to be eaten,” the Rabbis derived this from Leviticus 7, 23: כל חלב שור וכשב ועז לא תאכלו, “you must not eat the fat of any ox, sheep or goat.” This means that the type of fat that sheep, oxen and goats have in common must not be eaten. It therefore exempts the fatty tail of a sheep from this prohibition.
Rabbeinu Bahya
חלבו האליה תמימה, ”its choicest part, the entire tail.” Normally, in Hebrew, the fat which is separated from the meat is called חלב, and it is peeled off the meat which it adjoins. The expression שומן applies to fat which is so much part of the flesh that it is not easily separated. When Moses said (Deut. 32,15) וישמן ישורון...שמנת עבית, “Yeshurun (Israel) has become fat,...you have become corpulent,” he referred to the fact that this “fatness, grossness,” had become an inseparable part of the personality of the Jewish people. We also have a verse in Psalms 63,6 חלב ודשן תשבע נפשי, “I am sated as with rich fat.” Our sages in Chulin 49 describe this kind of חלב, as תותב קרום נקלף “a sheet or layer which can be peeled off.” The reason they named it thus is because it is like a garment covering the meat. The Hebrew translation of the word תותב is שמלה, “garment, dress.” From all the above it is clear that not only are the terms חלב and שומן different but that these terms describe totally different parts of the animal. Whereas חלב is almost impossible to boil or otherwise make edible, שומן, is an integral part of the meat. It is warm and moist, whereas חלב is cold and dry. Seeing that this is so, we must ask why the Torah describes the tail of the sheep, אליה, as covered with חלב instead of with שומן? This tail does not have any of the fat parts which we defined as typical of those which the Torah describes usually as חלב. The fat of the tail is an integral part of the tail, not peel-able. If, on the other hand, we would conclude that here the Torah used the word חלב for something which is really שומן, what are we to make out of verse 17 in our chapter where the Torah commands כל חלב וכל דם לא תאכלו, “you must not eat any fat or any blood?” Surely if the words חלב and שומן are used interchangeably, then that verse prohibits the eating of שומן also, and only red meat is permissible. In view of these difficulties we have to understand the expression חלבו האליה תמימה, in the Torah as not referring to שומן but to חלב. Seeing that you will ask: “what חלב is there to be found on this tail?” The Torah means that when one separates the entire tail from the animal, the עצה, spine, to which it is attached will be removed with it (part) together with the considerable amount of חלב found attached to that part of the lower spine. This is also how Rav Saadyah Gaon explains our verse. He understood the words חלבו האליה as equivalent to חלבו והאליה, “its fat plus its tail.” We find that when enumerating the descendants of man the Book of Chronicles I 1,1 writes: אדם, שת אנוש when clearly the meaning is אדם, שת ואנוש “Adam, Sheth, and Enosh.” The same is true when the Torah enumerates constituent parts of the Tabernacle, writing: קרסיו, קרשיו, בריחיו, ועמודיו ואדוניו (Exodus 39,33). Although the connecting letter ו is omitted a couple of times, the verse is to be read as if the Torah had written it. The same is true of Leviticus 7,37 where the Torah writes לעולה למנחה. Clearly, the Torah did not mean to tell us that the burnt-offering is identical with the meal-offering, but the meaning is: “the burnt-offering as well as the meal-offering.” By the same token no one in his right mind would assume that Ezra (author of Chronicles) would have believed that Adam, Sheth, and Enosh were identical just because the connecting letter ו is absent in the text. לעמת העצה יסירנה, “which shall be removed close to the backbone.” The word עצה in our verse is a combination of the words עץ and עצה, “wood” and “counsel.” The word עץ is appropriate as it is hard as wood; the word “counsel” is appropriate as it is located near the kidneys the source of man’s “counsel.” The tail is to be removed starting at a point above the kidneys. This is the meaning of (verse 10) על הכליות יסירנה, “he is to remove it above the kidneys.”
Tur HaArokh
חלבו האליה תמימה, “the entire tail;” Nachmanides writes that in classical Hebrew the word חלב refers to fat which is separate, not integrally attached to flesh. The fat that is attached to the flesh is called שומן. This is why in Deut. 32,15, when Moses described Israel waxing fat, i.e. becoming a victim of affluence, he writes וישמן ישורון ויבעט, “that Yeshurun put on fat as a result of which it kicked,” (became unruly and overbearing).” The prophet Isaiah 6,10 speaks of the heart of the Jewish people becoming “fat,” and uses the term השמן לב העם, “the people’s heart grows fat.” The fact is that the tail called אליה does not have any חלב, i.e. separate fat parts at all, whether in name or in substance, whereas it does have שומן, fatty tissue intertwined with the flesh, tissue which is not subject to being separated like the fat which is separated from the kidneys with the membrane which supports it. Seeing that this is so, the wording כל חלב וכל דם לא תאכלו, “you must not eat any fat or any blood,” does not include the fat that is part of the tail, seeing that the tail does not contain any tissue called חלב. If what we described as שומן, were forbidden under the heading of חלב, practically all the flesh of the animals would be forbidden. We must pay attention to the fact that the Torah did not writeכל חלב אשר תקריבו לא תאכלו, “any ‘fat’ which you offer as sacrifice you must not eat” (when the animal in question had not been sanctified as a prospective sacrifice, Ed.] for if so, the kidneys and the exterior parts of the lungs would be forbidden to us as food, but the Torah wrote: כל בהמה אשר תקריבו ממנה על המזבח, “that the חלב of any sacrificial animal offered on the altar is forbidden to be eaten.” As a result of this distinction, fatty tissue on the spleen, milt, טחול, is also forbidden, even though it has not been presented on the altar under the heading of קרב “innards,” as have the fatty substances enclosed by a separate membrane that was originally attached to lungs and kidneys. The reason is that it too can easily be separated from the spleen itself. The reason why the Torah writes לעמת העצה יסירנה, “the one (fat) that is opposite the flanks,” is that if the tail is removed in its entirety, תמימה, then some fatty substance which qualifies under our definition of חלב is included at its interior end. It is also possible to explain that just as the other verse speaks of ואת כל חלבו, “he is to remove as a sacrifice all its fatty substances from it,” (7,3) that just as in the description of the meat offerings there, [most of which is consumed by its owners, Ed.] when the Torah first uses the term את כל חלבו as a general heading, describing the organs which are covered by such substances in detail later at the same time mentioning the organs themselves, i.e. שתי הכליות, יותרת הכבד, here too the mention of the word אליה does not imply that this part of the body itself contains something defined as חלב.
Rashbam
לעומת העצה, the kidneys; our sages in Chulin 11 describe how this tissue is to be removed.
and the two kidneys, and the fat that is upon them, which is by the loins, and the lobe above the liver, which he shall take away by the kidneys.
verse value 5909
Insights
Verse structure: 11 words, 63 letters. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "upon·the·loins" (עַל־הַכְּסָלִ֑ים, 8 letters). Words sharing gematria 501: which, which. The root כליה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "which" (root אשר, 240x in Leviticus); "upon·them" (root על, 127x in Leviticus); "and·the·fat" (root חלב, 49x in Leviticus). The etnachta (major mid-verse pause) falls on 'upon·the·loins', dividing the verse into phrases of 7 and 4 words. Full calculation: וְאֵת֙ שְׁתֵּ֣י [and·two] (1117) + הַכְּלָיֹ֔ת [the·kidneys] (465) + וְאֶת־הַחֵ֙לֶב֙ [and·the·fat] (452) + אֲשֶׁ֣ר [which] (501) + עֲלֵהֶ֔ן [upon·them] (155) + אֲשֶׁ֖ר [which] (501) + עַל־הַכְּסָלִ֑ים [upon·the·loins] (265) + וְאֶת־הַיֹּתֶ֙רֶת֙ [and·the·lobe] (1422) + עַל־הַכָּבֵ֔ד [upon·the·liver] (131) + עַל־הַכְּלָיֹ֖ת [upon·the·kidneys] (565) + יְסִירֶֽנָּה [he·shall·remove·it] (335) = 5909.
Onkelos
and the two kidneys, and the fat that is upon them, which is upon the flanks; and the lobe above the liver — he shall remove it along with the kidneys.
And the priest shall make it smoke upon the altar; it is the food of the offering made by fire to Hashem.
verse value 923
Insights
Verse structure: 6 words, 28 letters. Verse gematria: 923 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "food·of" (לֶ֥חֶם, 3 letters) and the longest is "and·he·shall·turn·it·into·smoke" (וְהִקְטִיר֥וֹ, 7 letters). 6 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 308x in Leviticus); "the·priest" (root כהן, 195x in Leviticus); "the·altar" (root מזבח, 95x in Leviticus). First appearance of the root לחם ("food·of") in Leviticus. The etnachta (major mid-verse pause) falls on 'the·altar', dividing the verse into phrases of 3 and 3 words. Full calculation: וְהִקְטִיר֥וֹ [and·he·shall·turn·it·into·smoke] (336) + הַכֹּהֵ֖ן [the·priest] (80) + הַמִּזְבֵּ֑חָה [the·altar] (67) + לֶ֥חֶם [food·of] (78) + אִשֶּׁ֖ה [fire·offering] (306) + לַיהֹוָֽה [to·Hashem] (56) = 923.
Onkelos
The priest shall burn it on the altar — the food of the offering before Hashem.
Rashi
'לחם אשה לה means: it is the food of the fire in honour of the Lord. (The translation is not: it is food, a fire offering unto the Lord; לחם is construct, and the words must be translated as Rashi does). לחם is a general expression for food. Similar is, (Jeremiah 11:19) “let us destroy the tree with the fruit thereof (בלחמו)”; (Daniel 5:1) “[Belshazzar] made a great banquet (לחם)”; (Ecclesiastes 10:19) “It is for laughter that a banquet (לחם) is made”.
Ibn Ezra
"A fire-offering of food" — I have already explained that "bread" (לֶחֶם) [in this idiom] means food, and it is found [used] with reference to fruit and to meat [alike].
And if his offering be a goat, then he shall present it before Hashem.
verse value 1007 — יְהֹוָֽה = 26 (Hashem)
Insights
Verse structure: 6 words, 25 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "goat" (עֵ֖ז, 2 letters) and the longest is "and·he·shall·bring·it" (וְהִקְרִיב֖וֹ, 7 letters). 1 word in this verse appears nowhere else in Leviticus. Unique to this verse in Leviticus (hapax): "goat" (עֵ֖ז). 6 unique roots are used. Frequent roots: "Hashem" (root יהוה, 308x in Leviticus); "and·he·shall·bring·it" (root קרב, 112x in Leviticus); "to·face·of" (root פנים, 102x in Leviticus). The etnachta (major mid-verse pause) falls on 'his·offering', dividing the verse into phrases of 3 and 3 words. Full calculation: וְאִ֥ם [and·if] (47) + עֵ֖ז [goat] (77) + קׇרְבָּנ֑וֹ [his·offering] (358) + וְהִקְרִיב֖וֹ [and·he·shall·bring·it] (329) + לִפְנֵ֥י [to·face·of] (170) + יְהֹוָֽה [Hashem] (26) = 1007.
Onkelos
And if his offering is from the goats, he shall bring it before Hashem.
Ramban
AND IF HIS OFFERING BE A GOAT. He mentions here the species, thus meaning, “if of the species of goats is his offering,” [and thus includes male and female]. This is like the opinion of Onkelos who translated: “and if of the ‘bnei’ (species of) the goats is his offering.” Similarly, that which He said in connection with the burnt-offering, whether of the sheep, or of the goats, also means of their species [for since the male of the goats is called tayish, the verse there which speaks of a burnt-offering which can be only a male, must perforce mean “the species of the goats,” which automatically includes the males].In my opinion the Sacred Language is not particular as to the names of animals, for the majority of them have the same name for both male and female, such as camel, ass, rock-badger, hare, and swine, and among the birds the young pigeon and the turtle-dove. Even among the species which do have different names for the male and female — such as shor and parah (ox and cow), kesev, kisbah (he-lamb, ewe-lamb), tayish and eiz (he-goat and she-goat) — Scripture is not particular, and will sometimes say seh and shor of the female, similar to that which is written, ‘V’shor o seh’ [literally: “and ox or lamb] ye shall not kill it and its young both in one day, which applies only to the dam and the lamb [it being permissible to slaughter the male parent and its young in one day], in accordance with the opinion of the Sage who says that [in animals] one does not take into consideration the seed of the male parent. Similarly, of ‘ha’izim’ (the goats) for a burnt-offering, he shall offer it a male without blemish, means of the t’yashim (the he-goats). And if his offering be an ‘eiz’ (a goat) means a male or female [since a peace-offering, which is the subject of this verse, can be brought either from the male or the femals]. So also, And if his means suffice not for a ‘seh’ (lamb) means a ewe-lamb or a she-goat [as is expressly stated there in the preceding verse].
Ibn Ezra
"And if [the offering is] a goat" — [meaning] from the goat species, whether male or female, in accordance with the law of the lamb. In the case of the young of the cattle, the tail is not mentioned — only in the case of the lamb — because the tail of the goat and of the ox is small. Moreover, the sheep that are in the Land of Israel have a large tail, and this is a well-known fact.
Or HaChaim
ואם עז קרבנו, If his offering consists of a she-goat, etc. According to Torat Kohanim, the reason why the Torah interrupted the presentation of its subject with the legislation about the goat-offering is to teach that the אליה, fat of the tail, did not have to be included in the part to be offered on the altar (compare 2,9). We must first understand what is meant by "interrupted the subject?" Korban Aharon writes that whereas the Torah should have written here ואם עז, it wrote אם עז. This is obviously erroneous, seeing the Torah does write ואם עז. The ריב"א (Rabbi Yitzchak ben Asher Halevi), writes in a Tossaphot on Pessachim 96 that although the procedure outlined by the Torah for the offering of a goat is identical to that of the category כבש in the preceding paragraph except for the offering of the אליה, the fact that it was accorded a separate paragraph must be viewed as an "interruption." As far as I am concerned what the author of Torat Kohanim had in mind is quite simple. When the Torah dealt with the procedures involving the עולה, the burnt-offering, the Torah wrote a paragraph commencing with the words: "if the burnt offering consists of the flock, either sheep or goats, etc. (1,10)," no separate paragraph is accorded to the goats serving as burnt-offering. If, nonetheless, the Torah wrote a special paragraph when the goats serve as peace-offerings, this must certainly be viewed as "an interruption." It indicates that this paragraph must contain a new הלכה. The paragraph does not start with the word אם but with the word ואם, to teach that all the laws pertaining to the זבח שלמים, peace-offering sacrifices, outlined previously in the first paragraph of chapter three, apply to such offerings. The only reason that the Torah interrupted its outline of the peace-offerings was to iindicate that the אליה of a goat did not need to be offered on the altar. The reason we know this is that in the enumeration of the details of a peace-offering consisting of a goat (after having listed the details of such offerings when they consisted of sheep), the only detail not mentioned is the reference to the fat of its tail. As to the absence of mention of an אליה when the Torah described the procedure of a peace-offering consisting of cattle, there was no need to write anything to exclude this as cattle do not possess a tail wich would fit the definition of אליה. Seeing that no one would have imagined that such a tail be offered on the altar even though it was mentioned in the paragraph dealing with sheep, there was no need to write anything which would serve to exclude the tail of the peace-offering consisting of cattle from being offered on the altar. The author of Torat Kohanim was perfectly justified then in writing that the rule about אליה does not apply to cattle, though there is no word in the Torah which excludes it. The rule we had established earlier that when a paragraph starts with the letter ו, the laws mentioned in the former paragraph and th...
Chizkuni
ואם עז קרבנו, and if his offering is a female goat;” any paragraph that has appeared in the Torah and whose basic content has been repeated, was repeated in order to add an additional dimension to it. (Talmud tractate Sotah folio 3) Seeing that the subject of the fatty tail is not applicable to female goats, the Torah interrupted its sequential report in order to repeat the laws concerning offering a female goat.
Tur HaArokh
ואם עז קרבנו, ”and if his offering is a goat;” according to Nachmanides the word עז describes the species, and does not narrowly refer to the female of the species only. I do not believe that classical Hebrew, i.e. the Holy Tongue, distinguishes between the male and the female of the species of animals as the Torah, generally, lumps together the males and the females, such as when speaking of the גמל, a camel, or יחמור, שפן or ארנבת or חזיר. (Deut. 14) Even those categories in which the Torah does distinguish between the males and the females, such as תיש and עז, or כבש and כבשה, the distinction is even halachically hard to notice such as in the legislation not to slaughter the mother animal and its young on the same day. The Torah in Leviticus 22,25 uses the masculine mode, אותו ואת בנו “him and his son,” although clearly what is meant is “its mother and her young,” seeing that no one is certain about the paternity of the young, [there not having been any D.N.A. tests in those days. Ed.] Some of our sages (Rabbi Yehudah) hold that the Torah does not worry about the semen of the male that fathered the calf or lamb. (Chulin 75). [This depends on the context of the halachic problems involved. Ed.] When the Torah has to address the distinction, for instance in connection with the burnt offering in chapter one, it adds that the gender used for this offering must be the male, i.e. the תיש, in the event the donor chose the species of goats. When the Torah does not specify, either gender of the species referred to is acceptable.
And he shall lay his hand upon the head of it, and kill it before the tent of meeting; and the sons of Aaron shall dash the blood of it against the altar round about.
verse value 3534 — אֹ֣הֶל = 36 (double-Chai)
Insights
Verse structure: 14 words, 61 letters. Notable word values: "tent·of" (אֹ֣הֶל) = 36, double chai. The shortest word is "it" (אֹת֔וֹ, 3 letters) and the longest is "upon·the·altar" (עַל־הַמִּזְבֵּ֖חַ, 7 letters). 13 unique roots are used. Frequent roots: "sons·of" (root בן, 143x in Leviticus); "to·face·of" (root פנים, 102x in Leviticus); "upon·the·altar" (root מזבח, 95x in Leviticus). The etnachta (major mid-verse pause) falls on 'meeting', dividing the verse into phrases of 8 and 6 words. Full calculation: וְסָמַ֤ךְ [and·he·shall·lay] (126) + אֶת־יָדוֹ֙ [his·hand] (421) + עַל־רֹאשׁ֔וֹ [upon·its·head] (607) + וְשָׁחַ֣ט [and·he·shall·slaughter] (323) + אֹת֔וֹ [it] (407) + לִפְנֵ֖י [to·face·of] (170) + אֹ֣הֶל [tent·of] (36) + מוֹעֵ֑ד [meeting] (120) + וְ֠זָרְק֠וּ [and·they·shall·dash] (319) + בְּנֵ֨י [sons·of] (62) + אַהֲרֹ֧ן [Aaron] (256) + אֶת־דָּמ֛וֹ [its·blood] (451) + עַל־הַמִּזְבֵּ֖חַ [upon·the·altar] (162) + סָבִֽיב [surrounding] (74) = 3534.
Onkelos
He shall lay his hand upon its head and slaughter it before the Tent of Meeting; and the sons of Aaron shall dash its blood against the altar, all around.
And he shall present of it his offering, even an offering made by fire to Hashem: the fat that covers the inwards, and all the fat that is upon the inwards,
verse value 3873
Insights
Verse structure: 11 words, 58 letters. The shortest word is "fire·offering" (אִשֶּׁ֖ה, 3 letters) and the longest is "and·all·the·fat" (וְאֵת֙ כׇּל־הַחֵ֔לֶב, 9 letters). The root חלב appears 2 times in this verse. 9 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 308x in Leviticus); "that" (root אשר, 240x in Leviticus); "and·he·shall·bring" (root קרב, 112x in Leviticus). The etnachta (major mid-verse pause) falls on 'to·Hashem', dividing the verse into phrases of 5 and 6 words. Full calculation: וְהִקְרִ֤יב [and·he·shall·bring] (323) + מִמֶּ֙נּוּ֙ [from·it] (136) + קׇרְבָּנ֔וֹ [his·offering] (358) + אִשֶּׁ֖ה [fire·offering] (306) + לַֽיהֹוָ֑ה [to·Hashem] (56) + אֶת־הַחֵ֙לֶב֙ [the·fat] (446) + הַֽמְכַסֶּ֣ה [that·covers] (130) + אֶת־הַקֶּ֔רֶב [the·entrails] (708) + וְאֵת֙ כׇּל־הַחֵ֔לֶב [and·all·the·fat] (502) + אֲשֶׁ֖ר [that] (501) + עַל־הַקֶּֽרֶב [upon·the·entrails] (407) = 3873.
Onkelos
He shall bring from it his offering — an offering before Hashem: the fat that covers the innards, and all the fat that is upon the innards;
and the two kidneys, and the fat that is upon them, which is by the loins, and the lobe above the liver, which he shall take away by the kidneys.
verse value 5909
Insights
Verse structure: 11 words, 63 letters. The shortest word is "which" (אֲשֶׁ֣ר, 3 letters) and the longest is "upon·the·loins" (עַל־הַכְּסָלִ֑ים, 8 letters). Words sharing gematria 501: which, which. The root כליה appears 2 times in this verse. 9 unique roots are used. Frequent roots: "which" (root אשר, 240x in Leviticus); "upon·them" (root על, 127x in Leviticus); "and·the·fat" (root חלב, 49x in Leviticus). The etnachta (major mid-verse pause) falls on 'upon·the·loins', dividing the verse into phrases of 7 and 4 words. Full calculation: וְאֵת֙ שְׁתֵּ֣י [and·two] (1117) + הַכְּלָיֹ֔ת [the·kidneys] (465) + וְאֶת־הַחֵ֙לֶב֙ [and·the·fat] (452) + אֲשֶׁ֣ר [which] (501) + עֲלֵהֶ֔ן [upon·them] (155) + אֲשֶׁ֖ר [which] (501) + עַל־הַכְּסָלִ֑ים [upon·the·loins] (265) + וְאֶת־הַיֹּתֶ֙רֶת֙ [and·the·lobe] (1422) + עַל־הַכָּבֵ֔ד [upon·the·liver] (131) + עַל־הַכְּלָיֹ֖ת [upon·the·kidneys] (565) + יְסִירֶֽנָּה [he·shall·remove·it] (335) = 5909.
Onkelos
and the two kidneys, and the fat that is upon them, which is upon the flanks; and the lobe above the liver — he shall remove it along with the kidneys.
And the priest shall make them smoke upon the altar; it is the food of the offering made by fire, for a sweet savor; all the fat is Hashem's.
verse value 1371
Insights
Verse structure: 9 words, 41 letters. The shortest word is "food·of" (לֶ֤חֶם, 3 letters) and the longest is "and·he·shall·turn·them·into·smoke" (וְהִקְטִירָ֥ם, 7 letters). 8 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 308x in Leviticus); "the·priest" (root כהן, 195x in Leviticus); "the·altar" (root מזבח, 95x in Leviticus). The etnachta (major mid-verse pause) falls on 'the·altar', dividing the verse into phrases of 3 and 6 words. Full calculation: וְהִקְטִירָ֥ם [and·he·shall·turn·them·into·smoke] (370) + הַכֹּהֵ֖ן [the·priest] (80) + הַמִּזְבֵּ֑חָה [the·altar] (67) + לֶ֤חֶם [food·of] (78) + אִשֶּׁה֙ [fire·offering] (306) + לְרֵ֣יחַ [for·an·odor·of] (248) + נִיחֹ֔חַ [pleasing] (76) + כׇּל־חֵ֖לֶב [all·fat] (90) + לַיהֹוָֽה [to·Hashem] (56) = 1371.
Onkelos
The priest shall burn them on the altar — the food of the offering, to be accepted with favor before Hashem; all the fat is before Hashem.
Ibn Ezra
"All fat belongs to Hashem" — this is the general rule. Since the fat and the blood belong to the Most High, they are forbidden to you. In the second passage [Lev. 7] I will elaborate on the explanation of "a statute forever."
Targum Yonatan
And the priest shall sacrifice them at the altar, the meat of an oblation to be received with favour. All the fat (shall be offered) before the Lord.
It shall be a perpetual statute throughout your generations in all your dwellings, that you shall eat neither forbidden fat (chelev) nor blood.
verse value 2906
Insights
Verse structure: 9 words, 42 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "your·dwellings" (מוֹשְׁבֹֽתֵיכֶ֑ם, 8 letters). The root כל appears 2 times in this verse. 8 unique roots are used. Frequent roots: "not" (root לא, 188x in Leviticus); "you·shall·eat" (root אכל, 106x in Leviticus); "in·all" (root כל, 88x in Leviticus). First appearance of the root חקה ("regulation·of") in Leviticus. First appearance of the root עולם ("eternity") in Leviticus. The etnachta (major mid-verse pause) falls on 'your·dwellings', dividing the verse into phrases of 5 and 4 words. Full calculation: חֻקַּ֤ת [regulation·of] (508) + עוֹלָם֙ [eternity] (146) + לְדֹרֹ֣תֵיכֶ֔ם [to·your·generations] (704) + בְּכֹ֖ל [in·all] (52) + מוֹשְׁבֹֽתֵיכֶ֑ם [your·dwellings] (818) + כׇּל־חֵ֥לֶב [all·fat] (90) + וְכׇל־דָּ֖ם [and·all·blood] (100) + לֹ֥א [not] (31) + תֹאכֵֽלוּ [you·shall·eat] (457) = 2906.
Onkelos
It is an everlasting statute for your generations, throughout all your dwellings: you shall eat neither any fat nor any blood.
Rashi
חקת עולם This whole verse is well expounded in Torath Cohanim (Sifra, Vayikra Dibbura d'Nedavah, Chapter 20 6-8).
Or HaChaim
חקת עולם, a perpetual statute, etc. This verse provides us with the ammunition necessary to prove that not only the חלב, certain fat parts of animals which are being offered on the altar, are forbidden for consumption by Jews, but that those fat parts are equally forbidden when the animal has been designated for consumption as חולין, secular purposes. This is why the Torah writes that this statute applies throughout the generations in all parts of the earth where Jews reside. This part of the verse would not make sense unless the prohibition applied to animals not slaughtered as sacrifices. Torat Kohanim (189) also explains the word חקת עולם as applying לבית העולמים, "when the permanent Temple would be built," whereas it explains the word לדורותיכם as לדירותיכם בכל מושבותיכם בארץ ובחוצה לארץ, "in all your dwellings both inside and outside the Holy Land." Seeing the Torah already wrote that this was a perpetual statute, what need was there for the additional words: "for all your generations in all your dwellings?" Clearly, the words חוקת עולם have to be read as a continuation of כל חלב לשם, (3,16), that all the fat parts are to be be offered on the altar, including the periods when the permanent Temple would be built. The Torah continues that this warning (law) is also applicable for all times and in all places, even in the diaspora. We might have thought that prohibition of these fat parts was a reasonable prohibition while these parts were offered as something sacred on the altar, but that at times when the entire sacrifice legislation was in abeyance due to the absence of a Temple or Tabernacle, such a prohibition did not make sense; we might also have argued that this legislation should apply only in locations where the Tabernacle or Temple was situated but not in other locations; the Torah therefore had to write that it applies unconditionally and universally. [The thought presented here by our author that there was a case for arguing that this fat should be permitted, may be based on the fact that the Torah permitted meat not offered on the altar (Deut. 12,20) after the Israelites settled in the Holy Land, while in the desert no meat other than sacrificial meat was permitted for general consumption. Ed.]
Chizkuni
כל חלב לה, “all fat parts are G-d’s.” This is a law applicable at all times. When the Temple stood, i.e. Solomon’s Temple, when these fat parts were burned on the altar, these parts were not allowed to be eaten even by the priests. The Torah added the word: לדורותיכם, “throughout your generations,” to make clear that this prohibition continues in force even after the Temple no longer functioned. Should you think that this prohibition applied only in the Land of Israel, the Torah added the words: בכל מושבותיכם, “wherever you will dwell.” כל חלב, “all fat,” [that used to be burned upon the altar Ed.] the reader will take note that wherever the Torah discusses the subject of animal offerings, it repeats its warning that Israelites must not eat either חלב or דם, “such fat, or blood.” We must learn not to assume that seeing that something is fit to be presented to the King of Kings, it must logically also be acceptable to the King’s subjects. However, the Torah prohibits only consumption of these parts of an animal. It does not forbid making other use of it, or even trading in it.
Rashbam
בכל מושבותיכם כל חלב וכל דם לא תאכלו, even in those locations where you eat secular meat, i.e. meat from animals which were not offered on the altar as sacrificial meat. Although none of the fat or blood of those animals was destined for the altar, it is still forbidden.
Onkelos
Rashi
Ramban
Ibn Ezra
Or HaChaim
Chizkuni
Rashbam