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Lev.3:1. If his sacrifice is a peace offering, and if he brings it from cattle, male or female, he shall offer it to the Lord, without blemish, The sacrifice of peace or the sacrifice of salvation (LXX: θυσία σωτηρίας) together with the burnt offering (olah) was a further, pre-legal sacrifice, which, for example, some see in the sacrifice (zebach) of Jacob at parting with Laban (Gen. 31.54), since the sacrifice here was combined with a feast, as it was usually with a peaceful sacrifice; in the same way, Jethro, even before the giving of the law, together with the Jews offers both a burnt offering and a peace offering. This long-standing fame of both victims explains the brevity of the provisions regarding them in the legislation. However, in addition to Lev.3, the legislator more than once returns to talk about the sacrifice of shlamim (Lev.7:11–21, 28–36, 19:5–8, 22:29–30), and there are 3 types of peace offerings: 1) the sacrifice of praise (z. todah schlamim, Lev.7:13, 22:29), brought out of gratitude to Jehovah for His benefits and glorification, 2) vow sacrifice (zebach neder) and 3) free sacrifice (z. nedabah, Lev. 7.16; Lev. 22.18–21). The word derivation of the term schlamim is twofold: from schalom - world or from ch. schalem - to be whole, to fulfill; in the first case, the idea of ​​complete peace of the bringer with God is given, in the second - the idea of ​​​​gratitude to God for a good deed. The main difference between the rite of this sacrifice and the burnt offering is that in the first the sex of the animal was considered indifferent, only the requirement of purity remained in force here. There is no mention of birds as a material during the peace offering: the usual division of the sacrificial meat into 3 parts during the peace offering: for burning to Jehovah, for the priests and for the offerers, made it impossible to use small birds in this sacrifice. Lev.3:2. and he shall lay his hand on the head of his sacrifice, and kill it at the door of the tabernacle of meeting; The sons of Aaron, the priests, will sprinkle the blood on the altar on all sides; Lev.3:3. And he shall offer from the peace offering an offering to the Lord the fat that covers the inwards, and all the fat that is on the inwards, Lev.3:4. and both kidneys and the fat that is on them, that is on the hips, and the omentum that is on the liver; with the kidneys he will separate it; Lev.3:5. and the sons of Aaron shall burn it upon the altar, together with the burnt offering which is upon the wood, upon the fire: it is an offering, an aroma pleasing to the Lord. (cf. Lev. 3:6–10, 12–16). The operations during the offering of a peace offering up to and including the sprinkling of blood are similar to the actions during a burnt offering, and only in the consumption of sacrificial meat are characteristic differences between both types of sacrifice. During the sacrifice of the world, not all the meat of the animal was burned, but only some special sacrificial parts, namely: the fat on the entrails and in general all the fat, the omentum on the liver, both kidneys, and the fat tail of sheep - in the East, sheep have a very large fat tail (ovis laticaudata) (Lev. 3:9). These fatty parts (fat itself is not eaten by Jews, Lev. 3:17) were usually burned “on the altar along with the burnt offering, which is on wood, on fire” (Lev. 3:5). In a symbolic sense, this could mean “the passions of lust, which must be mortified for the glory of God” (N. Grotius). Then, the best parts of the meat, the breast (chazeh, chaseh) and the right shoulder (shok, schoq) were allocated to the serving priest, and the breast was first offered to Jehovah. Through the symbolic rite of “shaking” (“tenuphah”, Lev. 7:30, 8:25, 10:14), which consisted in placing the chest part on the hands of the sacrificer, and the priest, placing his hands under the hands of the sacrificer, moved them back and forth, ducebat et reducebat (Mishna, Menachot 5:6) - a rite apparently reminiscent of Orthodox church tribute to St. gifts. Then the breast was given to the priest, who with his family, having fried or boiled the meat, ate in a clean place (Lev. 7:30, 10:14). The rest of the meat went to the benefit of the bringer, who established a feast (Deut. 27.7), with the participation of members of his family and other invitees - pure in the Levitical sense. Lev.3:17. This is a statute forever throughout your generations, in all your dwellings; You shall not eat any fat or any blood. The consumption of internal fat and blood by Jews is prohibited, partly for hygienic reasons: in hot Palestine, fat and blood are easily spoiled, partly for moral and religious reasons: in order to arouse and maintain in Jews respect for life, the seat of which is in the blood (Lev. 17.11), and also to protect them from being carried away by the sacrifice to idols and superstitious use of blood in pagan cults. The special, namely redemptive, meaning of blood at the Old Testament altar is indicated in Lev.17.11. You might be interested in: