Commentaire sur Le Lévitique 7:25

FOR WHOSOEVER EATETH THE FAT OF THE BEAST, OF WHICH MAN PRESENTS AN OFFERING … SHALL BE CUT OFF FROM HIS PEOPLE. It is impossible that the explanation of the phrase: of the beast [of which man presents an offering], is that this beast is itself an offering, so that an unconsecrated animal be excluded from this prohibition, since in the section of Vayikra, Scripture has already prohibited all fat in an unqualified manner,¹³²Above, 3:17. without any condition or exception. Here too it prohibited at first all fat of ox, or sheep, or goat,¹³³Verse 23. and it further decreed against eating the fat of that which dieth of itself, and the fat of that which is torn of beasts,¹³⁴Verse 24. and these cannot be brought as offerings to G-d. Besides, He said there [in the section of Vayikra], It shall be a perpetual statute throughout your generations in all your dwellings,¹³⁵Above, 3:17. and the expression in all your dwellings is never found in any matter connected with offerings. In speaking of the gifts of the priests He says many times, a statute forever,¹³⁶Ibid., 6:11, etc. but does not mention “in all your dwellings,” because the offerings are not “a statute forever in all your dwellings,” as they only apply in the Tabernacle and in the place which the Eternal shall choose.¹³⁷Deuteronomy 12:14. A reference to the Sanctuary in Shiloh and to its final location in Jerusalem.
Let not the eyes of him who is mistaken¹³⁸The allusion is to Ibn Ezra who in Verse 20 wrote that the phrase in all your dwellings refers also to the offerings (see the verse mentioned in the text with reference to the new produce, and also the following note). be blinded by the verse, And ye shall eat neither bread, nor parched corn, nor fresh ears, until this selfsame day, until ye have brought the offering of your G-d; it is a statute forever throughout your generations in all your dwellings.¹³⁹Further, 23:14. On the basis of this verse Ibn Ezra argued that in all your dwellings applies also to the offerings, since the verse refers to the omer (a measure of new barley brought as a meal-offering on the second day of Passover). But Ramban answers that the phrase refers not to the omer, but to the new crop which, through the offering of the omer, was henceforth permitted to be eaten (see “The Commandments,” Vol. II, pp. 186-188). It is to this prohibition of eating of the new crop before the bringing of the omer [or before the end of the sixteenth day of Nisan], that the phrase in all your dwellings refers. Hence the phrase in all your dwellings which is stated in connection with the prohibitions against eating fat and blood (above, 3:17) must perforce mean that they are applicable everywhere, independent of the existence of the Sanctuary and its offerings. For it is eating of the new crop that is forbidden by law of the Torah in all places, and Scripture is saying that we are not to eat bread, nor parched corn, nor fresh ears forever in all our dwelling places, until that same day on which we bring the offering of the new barley in the Sanctuary. If the offering is not brought [as when the Sanctuary is destroyed], it does not become forbidden henceforth to eat of the new crop [i.e., after the end of the sixteenth day of Nisan], for He did not say, “ye shall not eat until ye have brought the offering of your G-d,” but instead the prohibition extends until this selfsame day only. Rather, the meaning of until this selfsame day is the one on which you bring the offering when you are in a position to do so, the reason being that the offering should be a new meal-offering [but when you are not able to bring the offering, as when the Sanctuary is destroyed, the prohibition is only until this selfsame day]. It is possible that the word hayom (the day) is connected also with [the latter part of the verse:] “until this selfsame day, until the day ye have brought the offering of your G-d,” [thus clearly indicating that the prohibition depends on the day the offering is brought, and not on the actual bringing thereof].
The complete proof that the explanation of the phrase [in the verse before us] the beast of which man presents an offering, is “of the kind of beast from which man presents an offering,” [and not “of the beast which is itself an actual offering,” so that the unconsecrated beast would be excluded from the prohibition against eating of the fat thereof,] is that it says also in the section on valuations, And if it be a beast, whereof men bring an offering unto the Eternal, all that any man giveth of such unto the Eternal shall be holy,¹⁴⁰Further, 27:9. and it explains that this means the kind of beast whereof men bring an offering to G-d. And so also, And if it be any unclean beast, of which they may not bring an offering unto the Eternal,¹⁴¹Ibid., Verse 11. here clearly stating, “any unclean beast of the kind from which offerings are not brought.” There is no difference whatever between stating it in the plural — whereof men bring,¹⁴⁰Further, 27:9. of which they may not bring¹⁴¹Ibid., Verse 11. — or saying it in the singular [as in the verse before us], of which man presents, for the meaning is “the kind of beast of which man presents an offering.” Similarly He said, And if any beast, of which ye may eat, die,¹⁴²Further, 11:39. which means the kind of beast of which ye may eat, but not that the particular beast may be eaten [since it is expressly prohibited as meat, as it died without being slaughtered properly].
Now since He prohibited all fat of a beast whereof an offering is brought, but not of the kind of which offerings are not brought, it might enter one’s mind to say that a beast which died of itself or was torn [by other beasts] is regarded as a kind from which offerings may not be brought [and therefore their fats may be eaten]; therefore it was necessary to mention [in Verse 24] that [the fats of these animals] are forbidden, and it is this which He said, and ye shall in no wise eat of it,¹³⁴Verse 24. meaning that he who eats it is liable to excision as with all other fats, as He forbade the fat of the entire class of beasts from which offerings are brought, even of those animals which died of themselves or were torn by [wild] beasts. He states, they may be used for any other service,¹³⁴Verse 24. meaning to say that [the fat of a clean animal which died of itself or was torn by beasts] has no law of uncleanness of carrion [but is like ordinary food which has become unclean],¹⁴³Mishneh Torah, Hilchoth Aboth Hatum’oth, 1:5. for since He said, and their carcasses ye shall not touch,¹⁴⁴Further, 11:8. He states concerning the fat thereof that one may touch it and use it for any other service. Now if the prohibition of eating fat would apply only to that of actual offerings, why was it necessary to say there in the section of Vayikra, Ye shall not eat any fat,¹³²Above, 3:17. when He had already commanded [in the preceding verse] that it be brought up on the altar as a sweet savor, and how could we eat of the fire-offering of G-d? Why did He not also prohibit the eating of the lobe above the liver and the two kidneys, which are removed from the offerings [and burnt on the altar — yet these may be eaten in the case of ordinary clean animals because they do not come under the term cheilev (fat)].¹⁴⁵See Ramban above, 3:9. Ramban is here arguing that if the prohibition against eating fats is restricted to those offered on the altar, why do we find no prohibition in connection with the other parts offered on the altar. Moreover, why was it necessary to mention here, Ye shall eat no fat of ox, or sheep, or goat,¹³³Verse 23. when it is known that offerings can be brought only from them [it thus being obvious that the prohibition of cheilev applies to all clean animals — hallowed or unhallowed]! The reason why Scripture said concerning dedicated offerings that became invalidated [because of a blemish they received, in which case they are redeemed and may then be slaughtered and eaten as ordinary food], Only thou shalt not eat the blood thereof,¹⁴⁶Deuteronomy 15:23. Ramban’s explanation of this subject is found there in 12:22. and did not mention anything concerning the fat, I shall explain when G-d helps me to reach there.

מן הבהמה, from the beast, etc. This apparently superfluous word is interpreted by Torat Kohanim as including the fat of animals each one of which would have been suitable as a sacrifice, and which have been crossbred, such as the product of a billy-goat mating with a ewe or vice versa; the fat of animals which are the product of such crossbreeding is unfit to eat on pain of the Karet penalty. The apparently extraneous word כל in the sequence כל חלב refers to an animal called כוי which is the product of a male goat mating with a gazelle. In my book פרי תואר in which I have commented on the טור יורה דעה טז you will find more about this subject.

מן הבהמה אשר יקריב, from the category of animal one may bring a sacrifice, even if in this instance the animal remained secular, had not been designated as a sacrifice.