1) (Vayikra 3:3): "And he shall present from the sacrifice (of the shelamim") — even if it were not slaughtered in its name (e.g., even if he slaughtered an olah in the name of a shelamim or vice versa). "of the shelamim" — even if he did not perform semichah. "a fire-offering" — to that end (i.e., to exclude an intent of charring it instead of burning it to ashes.) "to the L–rd" — to the Creator of the world. 2) — whence it is derived: The slaughterer of the sacrifice must have six things in mind: (that the shechitah be) in the name of the (particular) sacrifice, in the name of the donor (of the sacrifice), in the name of the L–rd, in the name of a fire-offering (see above), in the name of (i.e., to the end of producing) a savor (on the altar, and not with the intent of roasting it beforehand), in the name of nichoach (i.e., to give "pleasure" to the L–rd by doing His will). (In the instance of) a sin-offering and a guilt-offering, (he must perform the shechitah) in the name of (i.e., towards the atonement of) the (particular) sin. R. Yossi says: Even if one (i.e., the shochet) had none of these (six things) in mind, it is kasher; for it is a provision of beth-din (that he not verbalize his intent [lest he err in the formulation]). And "intent" (here) is that of the performer (of the act of shechitah, and not that of the owner). 3) ("And he shall present …) the fat that covers the innards and all the fat that is on the innards": (This is written five times.) What is the intent of this? Because it is written (Ibid. 3:16): ("And the Cohein shall smoke …) all the fat for the L–rd. (17): … All fat and all blood you shall not eat… (Vayikra 7:25): For all who eat fat of the beast of which one presents a fire-offering to the L–rd, the soul that eats shall be cut off from its people" — I might think that even the wall-fat (the fat of the heart, the chest, and the throat) is included (in the interdict against eating fat); it is, therefore, written: "the fat that covers the innards (the entrails)." I might think that it (eating wall-fat) is not subject to the punishment (kareth), but that it is subject to the exhortation; it is, therefore, written (again): "the fat that covers the innards." would then exclude only the (wall-) fat of chullin, but not that of a consecrated animal; it is, therefore, written (again): "the fat that covers the innards" (i.e., only that fat is intended.) I might think that it (eating the wall-fat of a consecrated animal) is not subject to the punishment, but that it is subject to the exhortation; it is, therefore, written (again): "the fat that covers the innards." I might think that it is not subject to the exhortation and that it is subject to sacrifice (if he so wishes, even though he may eat it); it is, therefore, written (for the fifth time): "the fat that covers the innards" (Only that fat is to be sacrificed.) 4) I would exclude all of the above but not the innards-fat of a sh'lil (a live embryo found in the mother's body [i.e., I would say that that fat, being innards-fat, is interdicted]); it is, therefore, written (Vayikra 7:4): "and the two kidneys and the fat (which is upon them") in respect to a guilt-offering. Let this not be written, for it may be deduced by kal vachomer (that these must be sacrificed), viz.: 5) If shelamim, whose entire category does not require the (smoking of the) fat-tail, (the fat-tail obtaining only with sheep, and shelamim being offered also from cattle and goats), do require the (smoking of) fat and two kidneys — then, a guilt-offering, whose entire category (sheep) requires the (smoking of) fat and two kidneys! Why, then, need this be written in respect to a guilt-offering? To teach: Just as (the smoking of) fat and two kidneys mentioned in respect to a guilt-offering does not apply to the sh'lil (only a male being brought as a guilt-offering), so (the smoking of) fat and two kidneys mentioned here (in respect to shelamim) does not apply to a sh'lil. 6) (Vayikra 3:3): ("And he shall present …) all the fat that is on the innards": R. Yishmael says: to include the fat upon the stomach. R. Akiva says: to include the fat upon the small intestines. 7) (Vayikra 3:4): "And the two kidneys": not an animal with one kidney and not an animal with three kidneys, (this being considered a blemish). (Vayikra 3:4): "and the fat which is upon them": not the flesh which is upon them, (this being permitted to be eaten). (Vayikra 3:4): "which is on the loins": This is the fat between the loin sinews. These are the words of R. Yossi Haglili. R. Akiva says: to include the fat on the coccyx. R. Yishmael says (in explanation of 6 above): Just as the fat that covers the innards is membranous and easily peeled, so only that fat which is membranous and easily peeled (is included). R. Akiva says: Just as the fat that covers the innards is an even layer, membranous, and easily peeled, so only (that fat) which is an even layer, membranous, and easily peeled (is included). 8) (Vayikra 3:4): "and the lobe with the liver": This is ambiguous. I would not know whether to take part of the liver with the lobe or part of the lobe with the liver. Its being written (Vayikra 9:10): "… and the lobe from the liver of the sin-offering which he caused to smoke upon the altar" indicates that part of the liver is taken with the lobe. 9) ("he shall remove it [yesirenah]. (Vayikra 3:5) And the sons of Aaron shall smoke it"): "yesir" ("he shall remove"): "the lobe," even if the kidneys are not there (after the receiving of the blood); "the kidneys," even if the lobe is not there; "yesirenah" — even one kidney, (which makes the other's absence more conspicuous). 10) (Vayikra 3:5) "and they shall smoke it," (Vayikra 3:11): "and he shall smoke" (Vayikra 3:16): "and he shall smoke them": Why the variations? "And they shall smoke it" — what is kasher, and not what is pasul; "And he shall smoke" — Fats (of one offering) may not be mixed with fats (of another); "and he shall smoke them" — all at the same time. It is written here: "a fire-offering," but not "bread"; and further (Vayikra 3:11): "bread," but not "a sweet savor"; and yet further (Vayikra 3:16): "a sweet savor," but not "to the L–rd." Whence do we derive that all of these elements apply to each instance? "fire-offering" (written in respect to each) indicates identity (for all of the elements).
Sifra Nedavah Section 14
Tap any verse to see what it echoes — and start a chain or echo from it.