Levítico 3:1 Midrash: Sifra

1) (Vayikra 3:1): "And if a sacrifice of peace-offerings (shelamim) is his offering": R. Yehudah says: Whoever brings shelamim brings shalom (peace) to the world. This tells me only of shelamim. Whence do I derive a thanksgiving offering (as bringing peace)? I include it, for it is a variety of shelamim (see Vayikra 7:11-12). And whence do I derive a burnt-offering? In include it, for it is brought (in fulfillment of) a vow and (as) a gift. And whence do I derive (offerings of) the first-born, the tithe, and the pesach? I include them (as bringing peace), for they are not brought for sin. And whence do I derive a sin-offering and a guilt-offering? From (the extra) "sacrifice." And whence do I derive (offerings of) fowl, meal-offerings, wine, frankincense and wood? From (the extra) "his offering" — so that all who bring an offering bring peace to the world.

1) Why mention (both) shelamim from cattle (Vayikra 3:1) and shelamim from the flock (Vayikra 3:6)? (Why not adduce one and understand the other from it?) For there obtains with cattle what does not obtain with the flock, and there obtains with the flock what does not obtain with cattle, (so that if only one were adduced, I would think it was that element which obtained with it which qualified it as shelamim.), viz.: Cattle (offerings) are (accompanied by) larger libations; flock (offerings) are (accompanied by) smaller libations (see Bamidbar 15). Flock (offerings) are abundant as communal (offerings); cattle (offerings) are (relatively) few. So that since there obtains with cattle what does not obtain with the flock, and with the flock what does not obtain with cattle, it is necessary to adduce (both) shelamim from the cattle and shelamim from the flock.

2) An additional nuance: (Why are they called) "shelamim"? For all are "at peace" with them: the blood and the devoted portions are for the altar, the breast and the thigh for the Cohanim, the skin and the flesh for the owners.