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9 [1] CHELBO’ (THE FAT THEREOF) ‘HA’ALYAH TH’MIMAH’ (THE FAT TAIL ENTIRE). The term *cheilev* (fat) in the Sacred Language indicates that part of the fat which is separate from the meat and not joined to it. *Shuman*, on the other hand, is that fat which is intertwined with the meat and cannot be separated from it, something like that which Scripture states: ‘*Vayishman Yeshurun*’ (*But Jeshurun waxed fat*); *so they did eat, and were filled ‘vayashminu’* (*and became fat*); ‘*hashmein*’ (*make fat*) *the heart of this people;* *and my flesh is lean ‘mishamen’* (*and hath no fatness*); *and it shall be rich ‘v’shamein’* (*and fat*); *my soul is satisfied as with marrow ‘vadeshen’* (*and fatness*), and similarly in all places. But *cheilev* is the fat which is separate from the meat and covered by a membrane, and is easily peeled off. The Hebrew language never interchanges these terms [*cheilev* and *shuman*] in any place. Thus we say, *basar shamen* (fat meat), but not *basar cheilev* [since *cheilev*, as explained, is the fat which is separate and distinguished from the meat]. Similarly in languages of other nations these terms are separate. The term *cheilev* is sometimes used metaphorically, as is written, *when ye set apart ‘chelbo’* (*the best thereof*) *from it*, since the good part of the produce which is taken up [to be given to the priest], Scripture figuratively calls *cheilev*, just as the *cheilev* is set apart in the offerings. ‘*Cheilev kilyoth*’ (*the kidney-fat*) *of wheat* — Scripture here compares wheat to the kidneys and the fat therein, just as it states, *and of the blood of the grape thou drankest foaming wine*, although wine is not blood [hence we must conclude that Scripture only uses these terms figuratively]. *And ye shall eat the ‘cheilev’* (*fat*) *of the land* means that they shall eat the best of the bullocks, sheep, and goats and all animals. Such is the usage of this figure of speech.
Now the tail does not contain any *cheilev* at all, but rather has in it *shuman* (fat) which is not separate from the meat thereof, just as there is *in every good piece, the thigh and the shoulder*. This is confirmed by doctors who in their studies of nature have established the fact that *cheilev* [fat which is separate from the meat], is never to be found [in the animal] near the hide, nor in a limb which is always in movement [such as the tail]. The doctors have further said that the nature of *shuman* found in the ribs, sides and tail, which is not separate from the meat, is warm and moist, whilst that fat which can be separated from the meat, such as that which is upon the kidneys, is cold and moist, thick and coarse; it is difficult for the stomach to digest it fully, and it easily spoils; it also increases the white fluid and constipates.
If so, the verse stating, *Eat ye not any ‘cheilev’* (*fat*) *nor blood*, does not include the *shuman* (fat) which is upon the tail, for that is not *cheilev* by name or nature. If all fat were to come under the term *cheilev*, then all fat in an animal — on the shoulders and sides — would not be allowed to be eaten! For Scripture does not say: “All fat which is offered unto G-d ye shall not eat” [so that you would include in this prohibition the fat of the tail, since it is offered as a fire-offering on the altar]. Rather, He states that “the *cheilev* (fat) of all cattle which are brought as offerings upon the altar, must not be eaten.” It is indeed impossible to say that He prohibited all these fats of the animal which are offered on the altar, for if so the kidneys and the lobe above the liver would be forbidden to be eaten [since they are offered on the altar]! Rather, whatever fat comes under the term *cheilev* [as explained above], is forbidden to be eaten, even though it is not brought on the altar, such as the fat on the spleen; and that which is not called *cheilev* may be eaten even though it is offered on the altar, such as the [fat of the] kidneys and the lobe above the liver, and similarly also that of the tail [which even though it is brought on the altar, may be eaten because it is *shuman* and not *cheilev*]. Similarly, Scripture states in connection with the command of the installation of the priests, *And thou shalt take of the ram ‘ha’cheilev’* (*the fat*) *and the tail;* and at the performance thereof it is written, *And he took the fat, and the tail*, for the tail is not *cheilev*. Now this verse [before us] which states ‘*chelbo ha’alyah th’mimah*’, means that he shall offer up [from the peace-offerings] the fat thereof, together with the entire fat tail, meaning that when he removes the “entire fat tail” until the rump-bone, he must take with it much fat that is attached to it on the inside. Thus the Rabbis have said in Torath Kohanim: “This tells us that he must also take the fat near the tail, which is the fat between the sinews [in the loins].”
In my opinion the purport of this verse is also like that of the other verse: *And he shall offer of it all ‘chelbo’* (*the fat thereof*)*: ‘ha’alyah’* (*the fat tail*), *and the fat that covereth the inwards*. So here likewise He says, *And He shall offer of the sacrifice of peace-offerings* all the fat thereof. In these two verses [just quoted], He first makes a general statement, that [the priest] should offer all the fat thereof, and then He mentions in detail all the parts that he should offer [namely, *the fat tail entire … and the fat that covereth the inwards … and the two kidneys, and the fat upon them … and the lobe above the liver* …]. Now not everything that is mentioned here is *cheilev* [fat forbidden to be eaten], for the two kidneys [themselves] and the lobe above the liver are not at all included in the term *cheilev*. Thus He stated in the section of *Bayom Ha’shemini:* *And ‘ha’cheilev’* (*the fat*), *and the kidneys, and the lobe of the liver*, mentioning the *cheilev* by itself and then the other inwards by themselves, even as He said, *And thou shalt take of the ram ‘ha’cheilev’ and the tail*. If so, the reason why the tail is offered [on the altar] is not because it is included here in Verse 9] in the term *chelbo*. Rather, He states here that the priest should burn [on the altar] from the peace-offerings all the fat thereof, and then He proceeds to explain all the inwards [which he should offer], some being *cheilev* and some not. The meaning of the verse in the case of the sin-offering stating, *And all the fat thereof he shall take away, as ‘cheilev’* (*the fat*) *is taken away from off the sacrifice of peace-offerings*, is not to refer only to that which is strictly speaking *cheilev*, for if that were so, the kidneys and the lobe on the liver [which are not *cheilev*] would not be offered up in the case of the sin-offering. Rather, the intention of the verse is that he is to take away the *cheilev* together with all the things that are removed from the peace-offerings. Similarly, [the verse stating in the case of the she-lamb brought as a sin-offering], *And all the fat thereof shall he take away, as the fat of the lamb is taken away from the sacrifice of the peace-offerings*, means that he is to take away as he had done in the case of the peace-offerings, meaning everything that he had taken away there, including the tail with its fat. Similarly, *And they put the ‘chalavim’* (*fats*) *upon the breasts, and he caused the fats to ascend in fumes* means [the *cheilev*] together with all that is removed from them.
I have had to discuss this point at length in order to shut up the mouths of the Sadducees, may their name be erased [from memory], for in matters of Torah it has been said, *Answer a fool according to his folly*, and the Rabbis have also said, “Be diligent in learning Torah, in order to be able to answer the unbeliever.”
The Gaon Rav Saadia explained it to them, by saying that *chelbo ha’alyah* is missing a connective *vav*, which would make it: *chelbo veha’alyah* — (its fat “and” the tail) [thus clearly meaning that the tail is not included in the *cheilev*]. But Rabbi Abraham ibn Ezra refuted Rav Saadia Gaon by saying [that “from a grammatical point of view this could not be possible, for if so] it should have said *chelbo elyato* or *hacheilev ha’alyah*.” But Ibn Ezra’s refutation is not valid, for we find [Scripture stating], *And all Israel and their elders, and officers, and their judges*! I will yet mention a great mistake which Rabbi Abraham ibn Ezra made in his arguments with them [i.e., the Karaites], in which he spoke more wrongly than they. However, the Gaon’s interpretation is not correct, and surely it is not an argument sufficiently persuasive to permit the eating [of the tail because of it]. But the interpretation which our Rabbis advanced on the verse, *Ye shall eat no fat, of ox, or sheep, or goat*, that He prohibited only [that kind of fat like] the fat of the ox which is common to all [i.e., the sheep and the goat, thus excepting the fat of the tail of the sheep, which is not found in the ox], that is a proper interpretation [from which we may clearly know that the tail is permitted to be eaten]! But in order not to give contestants an occasion to dispute [the tradition of the Rabbis], we have had to bring the [other] proofs and arguments which we have written.
Version: Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976
Source: https://www.nli.org.il/he/books/NNL_ALEPH002108945/NLI
License: CC-BY