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Parashat HaShavuaפרשת ויקראAliyah 4 — רביעי

פרשת ויקרא — רביעי (Aliyah 4)

Parashat Vayikra | Leviticus 3:1–3:17 | Aliyah 4 of 7

קלאוד על הפרשה

The fourth aliyah of Parashat Vayikra introduces the zevach shelamim, the peace offering or “sacrifice of well-being,” which occupies a unique place in the sacrificial system. Unlike the olah (burnt offering), which is entirely consumed on the altar, and unlike the chatat (sin offering), which addresses transgression, the shelamim is fundamentally an offering of gratitude, celebration, and communion. As Rashi explains on the opening verse, the very name shelamim derives from shalom — peace — because this sacrifice “brings peace into the world” and creates harmony among all parties: the altar receives the fats and kidneys, the kohanim receive the breast and thigh, and the owner and his guests eat the remainder. No other offering distributes its portions so broadly, making the shelamim a powerful symbol of shared blessing.

The Torah devotes careful attention to three categories of shelamim based on the animal offered: cattle (3:1-5), sheep (3:6-11), and goats (3:12-16). For each category, the text details the same fundamental procedure — semikha (laying hands on the animal’s head), shechita (slaughter at the entrance to the Tent of Meeting), zerika (dashing the blood on all sides of the altar), and the burning of specified fats on the altar. Yet the repetition is not redundant. As Rashi notes on verse 7, the Torah separates sheep and goats into distinct paragraphs because the sheep alone requires the offering of the alya, the broad fat tail, which is not present in goats or cattle. The Or HaChaim elaborates extensively on this structural choice, arguing that had the Torah combined sheep and goats as it did for the olah, one might have incorrectly concluded that the fat tail of a goat must also be offered. The deliberate separation teaches that each species carries its own specific requirements.

A striking feature of this chapter is the meticulous enumeration of which fats (chelev) must be offered on the altar: the fat covering the entrails, the fat upon the kidneys, and the protuberance of the liver. The rabbis debated the precise scope of these fat portions. Rabbi Yishmael and Rabbi Akiva disagreed about whether the phrase “all the fat that is upon the entrails” comes to include the fat on the maw or the fat on the intestines. Ibn Ezra provides an anatomical-linguistic analysis of the kesalim (loins) and kelayot (kidneys), connecting the latter etymologically to the root of longing and desire, reflecting an ancient understanding that the kidneys are the seat of counsel and inner feeling. This is why Rashi calls the kidneys “the counselors” (ha-yo’atzot) — they represent the hidden interior life of the person, and their fat is consecrated to God.

The chapter culminates in verse 17 with a sweeping prohibition that transcends the sacrificial context entirely: “It is a law for all time throughout the ages, in all your settlements: you must not eat any fat or any blood.” The Or HaChaim devotes extensive analysis to this verse, demonstrating that the prohibition of chelev and blood applies not only to sacrificial animals but to all animals slaughtered for secular consumption (chullin), in all generations, and in all locations including the diaspora. This is a remarkable legal move — what begins as a description of Temple ritual expands into a universal dietary law binding on all Jews everywhere. The phrase “in all your settlements” (be-khol moshvoteikhem) would be superfluous if the prohibition applied only to sacrifices, proving that these dietary restrictions stand independent of the Temple service. Ibn Ezra states the principle concisely: since the fat and the blood belong to God, they are forbidden to human consumption.

The shelamim thus emerges as a deeply layered institution. On the ritual level, it teaches that the highest form of worship is not ascetic renunciation (as in the olah) but joyful participation — eating sacred meat in a state of purity, sharing with the kohen, and acknowledging God’s bounty. On the legal level, the detailed anatomy of forbidden fats and the universal prohibition of blood and chelev establish permanent boundaries that shape Jewish dietary practice to this day, long after the cessation of sacrifices. The Talmud (Zevachim 89a) derives from verse 5 that the daily tamid offering takes precedence on the altar, establishing a principle of liturgical order. In this way, the chapter about shelamim — the offering of peace and wholeness — quietly lays foundations for some of the most enduring structures of Jewish law and life.

Leviticus 3:1–3:17 · ויקרא ג:א–ג:יז

פסוק ג:א · 3:1

Hebrew:

וְאִם־זֶ֥בַח שְׁלָמִ֖ים קׇרְבָּנ֑וֹ אִ֤ם מִן־הַבָּקָר֙ ה֣וּא מַקְרִ֔יב אִם־זָכָר֙ אִם־נְקֵבָ֔ה תָּמִ֥ים יַקְרִיבֶ֖נּוּ לִפְנֵ֥י יְהֹוָֽה׃

English:

If youryour As couched in chapter 2. See note at 1.3. (So also in vv. 6, 12.) offering is a sacrifice of well-beingsacrifice of well-being Others “peace offering.” Exact meaning of Heb. shelamim uncertain. —If you offer of the herd, whether a male or a female, you shall bring before יהוה one without blemish.

The Torah introduces the shelamim (peace offering), the third category of voluntary sacrifice. Unlike the olah, both male and female animals from the herd may be offered, but they must be without blemish. Rashi explains that the name shelamim comes from shalom (peace) because this offering uniquely distributes portions among the altar, the kohanim, and the owner.
רש״יRashi
שלמים. שֶׁמְּטִילִים שָׁלוֹם בָּעוֹלָם; דָּ"אַ: שְׁלָמִים שֶׁיֵּשׁ בָּהֶם שָׁלוֹם לַמִּזְבֵּחַ וְלַכֹּהֲנִים וְלַבְּעָלִים (ספרא):
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).
אבן עזראIbn Ezra
שלמים. מפורש:
PEACE-OFFERINGS. The term shelamim (peace offerings) is self-explanatory.1It is related to the word shalom (peace). Unlike other sacrifices, shelamim are not offered for sin but rather for the continued peaceful existence of the celebrant. See I.E.'s short commentary on Ex. 29:27.
אור החייםOr HaChaim
אם זכר. שלא לעשות הדרגה לזכר בשלמים לזה אמר אם והבן:
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.

פסוק ג:ב · 3:2

Hebrew:

וְסָמַ֤ךְ יָדוֹ֙ עַל־רֹ֣אשׁ קׇרְבָּנ֔וֹ וּשְׁחָט֕וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד וְזָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַכֹּהֲנִ֧ים אֶת־הַדָּ֛ם עַל־הַמִּזְבֵּ֖חַ סָבִֽיב׃

English:

You shall lay a hand upon the head of your offering and slaughter it at the entrance of the Tent of Meeting; and Aaron’s sons, the priests, shall dash the blood against all sides of the altar.

פסוק ג:ג · 3:3

Hebrew:

וְהִקְרִיב֙ מִזֶּ֣בַח הַשְּׁלָמִ֔ים אִשֶּׁ֖ה לַיהֹוָ֑ה אֶת־הַחֵ֙לֶב֙ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֔רֶב וְאֵת֙ כׇּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב׃

English:

Then present*present Lit. “he shall present”; cf. note at 1.3. from the sacrifice of well-being, as an offering by fire to יהוה, the fat that covers the entrails and all the fat that is about the entrails;

The offering of the shelamim from cattle requires burning specific fats on the altar as a fire-offering to God. The fat covering the entrails and all the fat upon the entrails must be removed and offered. Rashi records a dispute between Rabbi Yishmael and Rabbi Akiva about whether this phrase includes the fat on the maw or the fat on the intestines.
רש״יRashi
ואת כל החלב וגו'. לְהָבִיא חֵלֶב שֶׁעַל הַקֵּבָה דִּבְרֵי רַבִּי יִשְׁמָעֵאל, רַבִּי עֲקִיבָא אוֹמֵר לְהָבִיא חֵלֶב שֶׁעַל הַדַּקִּין (שם):
‎'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).

פסוק ג:ד · 3:4

Hebrew:

וְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֙לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֙רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָי֖וֹת יְסִירֶֽנָּה׃

English:

the two kidneys and the fat that is on them, that is at the loins; and the protuberance on the liver, which you*you Lit. “he”; cf. note at 1.3. (So also in v. 15.) shall remove with the kidneys.

The two kidneys with their fat at the loins, and the lobe of the liver, must also be removed and offered. Rashi explains that the kesalim are the flanks and that the yoteret is the protective membrane over the liver. Ibn Ezra connects the word kelayot (kidneys) to the root of longing and desire, reflecting the ancient view that the kidneys are the seat of inner counsel.
רש״יRashi
הכסלים. פלנק"ש בְּלַעַז; שֶׁהַחֵלֶב שֶׁעַל הַכְּלָיוֹת כְּשֶׁהַבְּהֵמָה חַיָּה הוּא בְּגֹבַהּ הַכְּסָלִים מִלְּמַטָּה, וְזֶה הַחֵלֶב שֶׁתַּחַת הַמָּתְנַיִם — שֶׁקּוֹרִין בְּלַעַז לונבי"לוש — לֹבֶן הַנִּרְאֶה לְמַעְלָה בְּגֹבַהּ הַכְּסָלִים, וּבְתַחְתִּיתוֹ הַבָּשָֹר חוֹפֵהוּ: היתרת. הוּא דֹּפֶן הַמָּסָךְ שֶׁקּוֹרִין איברי"ש, וּבְלָשׁוֹן אֲרַמִּי חִצְרָא דְּכַבְדָּא: על הכבד. שֶׁיִּטֹּל מִן הַכָּבֵד עִמָּהּ מְעַט, וּבְמָקוֹם אַחֵר הוּא אוֹמֵר וְאֶת הַיֹּתֶרֶת מִן הַכָּבֵד (ויקרא ט'): על הכבד על הכליות. לְבַד מִן הַכָּבֵד וּלְבַד מִן הַכְּלָיוֹת יְסִירֶנָּה לְזוֹ:
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).
אבן עזראIbn Ezra
על הכסלים. ידוע והוא מגזרת כוכבי השמים וכסיליהם: על הכליות. כמו ויבואו האנשים על הנשים וטעמו עם. ונקראו כליות בעבור כח תאות המשגל והיא מגזרת נכספה וגם כלתה נפשי:
BY THE LOINS. The meaning of the term kesalim (loins) is known. It is related to the word kesilehem2According to I.E. the literal meaning of kesilehem is, their flanks. (constellations thereof) in and the constellations thereof (Is. 13:10).3According to I.E. the reference is to the stars that flank the heavenly north and south poles. This was the current knowledge of astronomy in those days. See I.E. on Is. 13:10. HARD BY THE KIDNEYS. The term al (hard by) means with,4Its usual meaning is on. Hence I.E.'s comment. as in And they came, both men with (al) women (Ex. 35:22).5Translated according to I.E. Kelayot (kidneys) are so called because they are the source of lust and sex. The word kelayot is related to the word kaletah (pineth) in My soul yearneth, yea, even pineth (Ps. 84:3).

פסוק ג:ה · 3:5

Hebrew:

וְהִקְטִ֨ירוּ אֹת֤וֹ בְנֵֽי־אַהֲרֹן֙ הַמִּזְבֵּ֔חָה עַל־הָ֣עֹלָ֔ה אֲשֶׁ֥ר עַל־הָעֵצִ֖ים אֲשֶׁ֣ר עַל־הָאֵ֑שׁ אִשֵּׁ֛ה רֵ֥יחַ נִיחֹ֖חַ לַֽיהֹוָֽה׃ {פ}

English:

Aaron’s sons shall turn these into smoke on the altar, with the burnt offering which is upon the wood that is on the fire, as an offering by fire, of pleasing odor to יהוה.

The kohanim burn the fat portions on the altar atop the olah (burnt offering), producing a pleasing odor to God. Rashi derives from the phrase 'upon the olah' that the daily tamid burnt offering must be placed on the altar before any other sacrifice, establishing a fundamental principle of sacrificial priority.
רש״יRashi
על העלה. מִלְּבַד הָעוֹלָה; לִמְּדָנוּ שֶׁתִּקְדֹּם עוֹלַת תָּמִיד לְכָל קָרְבָּן עַל הַמַּעֲרָכָה (זבחים פ"ט):
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).

פסוק ג:ו · 3:6

Hebrew:

וְאִם־מִן־הַצֹּ֧אן קׇרְבָּנ֛וֹ לְזֶ֥בַח שְׁלָמִ֖ים לַיהֹוָ֑ה זָכָר֙ א֣וֹ נְקֵבָ֔ה תָּמִ֖ים יַקְרִיבֶֽנּוּ׃

English:

And if your offering for a sacrifice of well-being to יהוה is from the flock, whether a male or a female, you shall offer one without blemish.

פסוק ג:ז · 3:7

Hebrew:

אִם־כֶּ֥שֶׂב הֽוּא־מַקְרִ֖יב אֶת־קׇרְבָּנ֑וֹ וְהִקְרִ֥יב אֹת֖וֹ לִפְנֵ֥י יְהֹוָֽה׃

English:

If you present a sheep as your offering, you shall bring it before יהוה

The Torah begins a separate section for sheep offered as shelamim. Rashi explains that sheep and goats are treated in separate paragraphs -- unlike in the olah section -- because the sheep has a unique requirement: its fat tail (alya) must be offered on the altar, a law that does not apply to goats.
רש״יRashi
אם כשב. לְפִי שֶׁיֵּשׁ בְּאֵמוּרֵי הַכֶּשֶׂב מַה שֶּׁאֵין בְּאֵמוּרֵי הָעֵז, שֶׁהַכֶּשֶׂב אַלְיָתוֹ קְרֵבָה, לְכָךְ נֶחְלְקוּ לִשְׁתֵּי פָּרָשִׁיּוֹת (ספרא):
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).

פסוק ג:ח · 3:8

Hebrew:

וְסָמַ֤ךְ אֶת־יָדוֹ֙ עַל־רֹ֣אשׁ קׇרְבָּנ֔וֹ וְשָׁחַ֣ט אֹת֔וֹ לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְ֠זָרְק֠וּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־דָּמ֛וֹ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב׃

English:

and lay a hand upon the head of your offering. It shall be slaughtered before the Tent of Meeting, and Aaron’s sons shall dash its blood against all sides of the altar.

The procedure for a sheep shelamim parallels the cattle offering: the owner lays hands on the animal's head, it is slaughtered before the Tent of Meeting, and the kohanim dash the blood on all sides of the altar. Rashi notes that two applications of blood are made to achieve four-sided coverage, and that the blood is dashed from a vessel -- unlike the sin offering, where the kohen applies blood with his finger.
רש״יRashi
וזרקו. שְׁתֵּי מַתָּנוֹת שֶׁהֵן אַרְבַּע; וְעַל יְדֵי הַכְּלִי הוּא זוֹרֵק, וְאֵינוֹ נוֹתֵן בָּאֶצְבַּע אֶלָּא חַטָּאת (זבחים נ"ה):
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).

פסוק ג:ט · 3:9

Hebrew:

וְהִקְרִ֨יב מִזֶּ֣בַח הַשְּׁלָמִים֮ אִשֶּׁ֣ה לַיהֹוָה֒ חֶלְבּוֹ֙ הָאַלְיָ֣ה תְמִימָ֔ה לְעֻמַּ֥ת הֶעָצֶ֖ה יְסִירֶ֑נָּה וְאֶת־הַחֵ֙לֶב֙ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֔רֶב וְאֵת֙ כׇּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב׃

English:

Then present, as an offering by fire to יהוה, the fat from the sacrifice of well-being: the whole broad tail, which you shall remove close to the backbone; the fat that covers the entrails and all the fat that is about the entrails;

The sheep shelamim has a unique requirement not found in other species: the entire fat tail (alya temima) must be removed close to the backbone and offered on the altar, along with the fat covering the entrails. Rashi reads chelbo as 'the choicest part' of the animal, identifying it as the fat tail. Ibn Ezra explains that the tail itself is called chelev (fat) and criticizes Rav Saadiah Gaon's reading of the verse as grammatically untenable.
רש״יRashi
חלבו. הַמֻּבְחָר שֶׁבּוֹ, וּמַהוּ? זֶה הָאַלְיָה תְּמִימָה: לעמת העצה. לְמַעְלָה מִן הַכְּלָיוֹת הַיּוֹעֲצוֹת:
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).
אבן עזראIbn Ezra
חלבו האליה תמימה. טעמו כאשר היא שהאליה תקרא חלב ותעו הצדוקים כאשר אפרש לך בפרשה השנית גם תעה הגאון שאמר כי הוא חלבו והאליה כי מדקדוק הלשון לא יתכן כי יהיה ראוי להיות חלבו ואליתו או החלב והאליה: העצה. ידוע ממקומו ואין לו אח ויש שמי שהוציא מגזרת עץ בדרך רחוקה:
THE FAT THEREOF, THE FAT TAIL ENTIRE. The meaning of chelbo ha-alyah temimah (the fat thereof, the fat tail entire) is, the fat as it is,6In its entirety. for the tail is called fat.7In other words, the meaning of chelbo ha-alyah is, the fat thereof, that is, the tail. The Sadducees, as I will explain to you in the next Torah portion,8The Torah portion Tzav. Literally, in the second portion. err. The Gaon9Rabbi Saadiah Gaon. also errs, for he says that chelbo haalyah is to be interpreted as the fat thereof and the tail.10In other words, Scripture speaks of two organs. The latter is contrary to the rules of grammar, for11According to Rabbi Saadiah Gaon's interpretation. the phrase should have read chelbo ve-alyato (its fat and its tail) or hachelev ve-ha-alyah (and its tail and its fat). THE RUMP-BONE. The meaning of atzeh (rump-bone) is known from its context. It has no brother.12The word is not found again in Scripture. There is a commentator who far-fetchedly connected it to the word etz (tree).13For the atzeh (rump-bone) is as hard as wood.

פסוק ג:י · 3:10

Hebrew:

וְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֙לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֙רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָיֹ֖ת יְסִירֶֽנָּה׃

English:

the two kidneys and the fat that is on them, that is at the loins; and the protuberance on the liver, which you shall remove with the kidneys.

פסוק ג:יא · 3:11

Hebrew:

וְהִקְטִיר֥וֹ הַכֹּהֵ֖ן הַמִּזְבֵּ֑חָה לֶ֥חֶם אִשֶּׁ֖ה לַיהֹוָֽה׃ {פ}

English:

The priest shall turn these into smoke on the altar as food, an offering by fire to יהוה.

The kohen burns the specified fat portions on the altar, described as 'food, an offering by fire to God.' Rashi explains that lechem here means 'food of the fire in honor of God,' not bread in the literal sense. Ibn Ezra confirms that lechem is a general term for food, used elsewhere in Scripture for fruit and meat as well.
רש״יRashi
לחם אשה לה'. לַחְמוֹ שֶׁל אֵשׁ לְשֵׁם גָּבוֹהַּ: לחם. לְשׁוֹן מַאֲכָל, וְכֵן נַשְׁחִיתָה עֵץ בְּלַחְמוֹ (ירמיהו י"א), עֲבַד לְחֶם רַב (דניאל ה'), לִשְֹחוֹק עֹשִֹׁים לֶחֶם (קהלת י'):
'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".
אבן עזראIbn Ezra
לחם אשה. כבר פירשתי לחם שהוא מאכל וימצא על הפרי ועל הבשר:
THE FOOD14Hebrew, lechem. OF THE OFFERING MADE BY FIRE. I have previously explained that the meaning of lechem is food.15It does not refer only to bread. See I.E. on Ex.16:4 (Vol. 2, p. 316). It is found in reference to fruit16See Jer. 11:19. and meat.17In our verse.

פסוק ג:יב · 3:12

Hebrew:

וְאִ֥ם עֵ֖ז קׇרְבָּנ֑וֹ וְהִקְרִיב֖וֹ לִפְנֵ֥י יְהֹוָֽה׃

English:

And if your offering is a goat, you shall bring it before יהוה

The Torah opens a new section for the goat shelamim. Ibn Ezra explains that the term ez includes both male and female goats, and notes that the fat tail is not mentioned here because goats (and cattle) have small tails unlike the large fat tails of sheep in the Land of Israel. The Or HaChaim provides an extensive analysis of why the Torah separates goats into their own paragraph, concluding it is specifically to exclude the goat's tail from the altar requirement.
אבן עזראIbn Ezra
ואם עז. ממין העז זכר או נקבה כמשפט הכבש ובבן הבקר לא הזכיר האליה כי אם בכבש כי האליה בעז ובשור קטנה ועוד כי הכבשים שהן בארץ ישראל יש להם אליה גדולה וזה דבר ידוע:
AND IF HIS OFFERING BE A GOAT. Any animal classified as a goat, be it male or female,18In other words, the term ez (goat) takes in both males and females. as is the case with a sheep.19Hebrew, keves. The term keves applies to both males and females. See verse 7. Scripture does not mention the fat tail with regard to the herd. It only mentions it with regard to the lamb because the tail of a goat or a bull is small. Furthermore, the lambs in the Land of Israel have a large tail.20A large fat tail. The latter is well known.21See Sabbath 5:3.
אור החייםOr HaChaim
ואם עז וגו'. בתורת כהנים אמרו הפסיק הענין שלא תהא העז טעונה אליה ע"כ. וצריך לדעת במה הפסיק הענין. ובעל קרבן אהרן פירש ממה שהיה צריך לומר ואם עז ואמר אם עז. ודבריו שוגג הם כי ואם עז כתיב. והריב"א (תום' פסחים צו) פירש מדלא כלל אותו בהדי כבש כו' ולא שנה בו כלום וכו', והדברים פשוטים אצלי שכוונת התנא הוא לצד כי מצינו שאמר הכתוב בפרשת עולה ואם מן הצאן וגו' מן הכבשים ומן העזים, וכאן בפרשת שלמים הפסיק הענין ואמר מן הצאן בתחלה ואחר כך חזר לפרט דין העז בפני עצמה, לומר שיש בו דין חדש. ומה שלא אמר אם עז הא למדת שהוא סמוך על ענין ראשון בכל פרטי דינים הרשומים באומרו זבח שלמים זכר ונקבה וגו' כי רבים הם כולם ישנם בשלמי עז ולא נפסקה פרשת עז אלא לאליה, והטעם לפי שחזר הכתוב לפרט כל פרטי החלבים והשמיט האליה הרי זה מגיד שאליה הפסיק בין עז ובין כבש. ודע שלא הוצרך למעט האליה אלא בעז, אבל בבקר הגם שאמר ואם כבש וערבניהו קרא לא הוצרך למעט אליה, והטעם כי על כל פנים אליה דבקר אינו דומה לאליה דצאן ולא מקריא אליה, ולזה הגם שמערב הכתוב ב' דינים יחדיו ואם מן הצאן ליתן האמור של זה בזה היינו בדבר שישנו במציאות אבל אליה לצד שאין אליה של בקר קרוי אליה מנין לנו לרבותה דאצטריך קרא למעט, ולזה הגם שלא מיעטה הכתוב אמרו בתורת כהנים שאין בה דין אליה, ודוקא בעז לצד שרשם ואמר ואם מן הצאן ועז צאן מקרי וסלקא דעתך אמינא שעל שניהם אמר הכתוב האליה לזה הוצרך הכתוב לחלק ולומר אם כשב אם עז וגו':
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 those mentioned in the subsequent paragraph are interchangeable, applies only when the anatomical facts enable us to apply these laws to animals mentioned in either paragraph. When such application is impossible due to the animal mentioned in the former paragraph not possessing the anatomical feature in question, we can ignore such considerations. In the case of an offering consisting of a goat, however, the anatomical conditions which apply to sheep also apply to goats. As a result the Torah needed to exclude the אליה of a goat specifically. Had the Torah lumped sheep and goats together as it did in its description of the rules applying to burnt-offerings, we would have assumed that the fat tail of the goat qualified for burning up on the altar. The Torah therefore wrote a special paragraph dealing with the peace-offerings consisting of goats.

פסוק ג:יג · 3:13

Hebrew:

וְסָמַ֤ךְ אֶת־יָדוֹ֙ עַל־רֹאשׁ֔וֹ וְשָׁחַ֣ט אֹת֔וֹ לִפְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד וְ֠זָרְק֠וּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־דָּמ֛וֹ עַל־הַמִּזְבֵּ֖חַ סָבִֽיב׃

English:

and lay a hand upon its head. It shall be slaughtered before the Tent of Meeting, and Aaron’s sons shall dash its blood against all sides of the altar.

פסוק ג:יד · 3:14

Hebrew:

וְהִקְרִ֤יב מִמֶּ֙נּוּ֙ קׇרְבָּנ֔וֹ אִשֶּׁ֖ה לַֽיהֹוָ֑ה אֶת־הַחֵ֙לֶב֙ הַֽמְכַסֶּ֣ה אֶת־הַקֶּ֔רֶב וְאֵת֙ כׇּל־הַחֵ֔לֶב אֲשֶׁ֖ר עַל־הַקֶּֽרֶב׃

English:

Then present*present Lit. “he shall present”; cf. note at 1.3. as your offering from it, as an offering by fire to יהוה, the fat that covers the entrails and all the fat that is about the entrails;

פסוק ג:טו · 3:15

Hebrew:

וְאֵת֙ שְׁתֵּ֣י הַכְּלָיֹ֔ת וְאֶת־הַחֵ֙לֶב֙ אֲשֶׁ֣ר עֲלֵהֶ֔ן אֲשֶׁ֖ר עַל־הַכְּסָלִ֑ים וְאֶת־הַיֹּתֶ֙רֶת֙ עַל־הַכָּבֵ֔ד עַל־הַכְּלָיֹ֖ת יְסִירֶֽנָּה׃

English:

the two kidneys and the fat that is on them, that is at the loins; and the protuberance on the liver, which you shall remove with the kidneys.

פסוק ג:טז · 3:16

Hebrew:

וְהִקְטִירָ֥ם הַכֹּהֵ֖ן הַמִּזְבֵּ֑חָה לֶ֤חֶם אִשֶּׁה֙ לְרֵ֣יחַ נִיחֹ֔חַ כׇּל־חֵ֖לֶב לַיהֹוָֽה׃

English:

The priest shall turn these into smoke on the altar as food, an offering by fire, of pleasing odor. All fat is יהוה’s.

The kohen burns the goat's fat portions on the altar, and the Torah declares a sweeping principle: 'All fat is God's.' Ibn Ezra explains this as a general statement establishing that since the fat and blood belong to God, they are consequently prohibited for human consumption -- a rule he promises to elaborate on in the next Torah portion.
אבן עזראIbn Ezra
כל חלב לה׳‎. זה הכלל ואחר שהחלב והדם לגבוה הם אסורים לכם ובפרשה השניה אאריך לבאר חוקת עולם:
ALL THE FAT IS THE LORD'S. This is a general statement. Now, since the fat and the blood belong to God, they are prohibited to you. I will expostulate at length on the phrase a perpetual statute in the next Torah portion.

פסוק ג:יז · 3:17

Hebrew:

חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מוֹשְׁבֹֽתֵיכֶ֑ם כׇּל־חֵ֥לֶב וְכׇל־דָּ֖ם לֹ֥א תֹאכֵֽלוּ׃ {פ}

English:

It is a law for all time throughout the ages, in all your settlements: you must not eat any fat or any blood.

The chapter concludes with a universal, eternal prohibition: no Jew may eat chelev (certain fats) or blood, in any generation and in any location. The Or HaChaim demonstrates that the phrase 'in all your settlements' proves this law applies not only to sacrificial animals but to all animals slaughtered for ordinary consumption, even in the diaspora and even when the Temple no longer stands.
רש״יRashi
חקת עולם. יָפֶה מְפֹרָשׁ בְּתוֹרַת כֹּהֲנִים כָּל הַפָּסוּק הַזֶּה:
חקת עולם This whole verse is well expounded in Torath Cohanim (Sifra, Vayikra Dibbura d'Nedavah, Chapter 20 6-8).
אור החייםOr HaChaim
חקת עולם וגו'. מכאן פטיש להכות על קדקוד הטועה לומר שלא נאסר חלב אלא של קדשים, והרי כתיב חוקת עולם לדורותיכם בכל מושבותיכם, ואיך יעמד חי פסוק זה אם לא נאסר אלא חלב של קדשים, וכן פירש בתורת כהנים חוקת עולם לבית עולמים, לדורותיכם שינהוג לדורות, בכל מושבותיכם בארץ ובחוץ לארץ ע"כ. והנה אחר שאמר חוקת עולם מה מקום לומר לדורותיכם בכל מושבותיכם, אלא ודאי שהכוונה הוא על זה הדרך חוקת עולם נמשכת עם שלמעלה שהוא ע"ע הקדשים, ואמר תהיה אזהרה עוד לדרותיכם בכל מושבותיכם כל חלב וגו', והוא אומרו שינהוג לדורות איסור החלב בכל מושבותיכם אפילו בחוץ לארץ, שיעלה על דעתך לומר שלא אסר אלא בזמן שישנו קרב על גבי המזבח ולא בשאר זמנים, או אפילו בזמן שאינו קרב, אם הוא במקום שהוא קרב אבל במקום שאינו קרב לא תלמוד לומר לדורותיכם בכל מושבותיכם. ואם יטעה הטועה שאינו אסור אלא חלב הקרב, אחר שאמר חוקת עולם במה יש לטעות שהוצרך לומר לדורותיכם בכל מ ושב ותיכם:
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.]

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