Commentary for Leviticus 3:1

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).

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,²³⁵Above, Chapter 1, Verses 3 and 10. whereas in the case of the peace-offering it can be male or female, and the sin-offering must only be female,²³⁶Further, 4:28. This applies only to the sin-offering of an ordinary individual. See further on in the text for the sin-offering of the prince (4:23). 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”);²³⁷Isaiah 44:28. ‘avanim sh’leimoth’ (whole stones).²³⁸Deuteronomy 27:6. Since the peace-offering is brought in order to bring peace into the world, it performs the function of harmonizing all attributes, such as justice and mercy. Hence it may be brought from the male or female (Ricanti). See my Hebrew commentary, p. 19; also Note 240 further. The sin-offering is in order to appease Him with the present that goeth before²³⁹Genesis 32:21. Him. I have already written on this matter.²⁴⁰Ibid., 46:1 (Vol. I, p. 542): “Jacob offered peace-offerings in order to bring all Divine attributes into accord towards him …”. See also ibid., 32:21 (pp. 402-403). The guilt-offering must be a male,²⁴¹Further, Chapter 5, Verses 15 and 25. 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,²⁴²Ecclesiastes 12:7. 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.²⁴³Hence just like the burnt-offering is a male [for the reason explained above], so is the guilt-offering. The sin-offering of the prince is a he-goat,²⁴⁴Further, 4:23; although the sin-offering of a common person is a female, as explained above. because the prince is the sovereign unto whom judgment [rightfully] belongs,²⁴⁵See Ezekiel 21:32. and he fights the battles of G-d and lives by his sword;²⁴⁶See Genesis 27:40. therefore his offering is the same as the he-goat brought in case of idol-worship [by the congregation].²⁴⁷Numbers 15:24.

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.