Leviticus 7:23
Speak to the children of Israel, saying, You shall eat no manner of fat, of ox, or of sheep, or of goat.
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(23) Ye shall eat no manner of fat.—That is, the fat of beeves, sheep, or goats. The fat of these three kinds of sacrificial quadrupeds is prohibited, even when they are not killed as sacrifices, but when slaughtered for private consumption; but the fat of other tame or wild clean quadrupeds, as stags, roes, &c. &c, was lawful. According to the practice which obtained during the second Temple, there are three kinds of fat for the eating of which a man incurred the penalty of excision: the fat (1) which is upon the inwards, (2) upon the two kidneys, and (3) upon the flanks (Leviticus 9:10). The rump, the kidney, and the caul above the liver were not called fat, except in sacrifices. The fat which is covered with flesh is lawful, the fat upon the kidneys is forbidden; but that which is within the kidneys, as well as that of the heart, is lawful.

Leviticus 7:23-24. The general prohibition of eating fat, (Leviticus 3:17,) is here explained of those kinds of creatures which were sacrificed. The fat of others they might eat. And (Leviticus 7:24) he shows that this prohibition reached not only to the fat of those beasts which were offered to God, but also of those that died, or were killed at home.7:11-27 As to the peace-offerings, in the expression of their sense of mercy, God left them more at liberty, than in the expression of their sense of sin; that their sacrifices, being free-will offerings, might be the more acceptable, while, by obliging them to bring the sacrifices of atonement, God shows the necessity of the great Propitiation. The main reason why blood was forbidden of old, was because the Lord had appointed blood for an atonement. This use, being figurative, had its end in Christ, who by his death and blood-shedding caused the sacrifices to cease. Therefore this law is not now in force on believers.This is emphatically addressed to the people. They were not to eat in their own meal what belonged to the altar of Yahweh, nor what was the perquisite of the priests. See Leviticus 7:33-36. 22-27. Ye shall eat no manner of fat—(See on [38]Le 3:17). The general prohibition of eating fat, Leviticus 3:17, is here explained of, and restrained to, those kinds of creatures which were sacrificed to God. Speak unto the children of Israel, saying,.... Putting them in mind, by repeating to them the laws concerning fat and blood, Leviticus 3:17.

ye shall eat no manner of fat; of any creature fit for food, whose flesh otherwise may be eaten, and particularly

of ox, or of sheep, or of goats: creatures used in sacrifice; though this is not to be restrained to such of them, and the fat of them that were sacrificed, whose fat was claimed by the Lord as his, and was burnt on his altar; but this is to be understood of the fat of these creatures when killed for their common use, for the food of them and their families; the fat even of these was not to be eaten; that which was not separated from the flesh, but mixed with it, might be eaten, but not that which was separated (l).

(l) Bechai in Leviticus 3. 17.

Speak unto the children of Israel, saying, Ye shall eat no manner of fat, of ox, or of sheep, or of goat.
The flesh of the praise-offering was to be eaten on the day of presentation, and none of it was to be left till the next morning (cf. Leviticus 22:29-30); but that of the vow and freewill-offerings might be eaten on both the first and second days. Whatever remained after that was to be burnt on the third day, i.e., to be destroyed by burning. If any was eaten on the third day, it was not well-pleasing (ירצה "good pleasure," see Leviticus 1:4), and was "not reckoned to the offerer," sc., as a sacrifice well-pleasing to God; it was "an abomination." פּגּוּל, an abomination, is only applied to the flesh of the sacrifices (Leviticus 19:7; Ezekiel 4:14; Isaiah 65:4), and signifies properly a stench; - compare the talmudic word פּגּל faetidum reddere. Whoever ate thereof would bear his sin (see Leviticus 5:1). "The soul that eateth" is not to be restricted, as Knobel supposes, to the other participators in the sacrificial meal, but applies to the offerer also, in fact to every one who partook of such flesh. The burning on the third day was commanded, not to compel the offerer to invite the poor to share in the meal (Theodoret, Clericus, etc.), but to guard against the danger of a desecration of the meal. The sacrificial flesh was holy (Exodus 29:34); and in Leviticus 19:8, where this command is repeated,

(Note: There is no foundation for Knobel's assertion, that in Leviticus 19:5. another early lawgiver introduces a milder regulation with regard to the thank-offering, and allows all the thank-offerings to be eaten on the second day. For Leviticus 19:5. does not profess to lay down a universal rule with regard to all the thank-offerings, but presupposes our law, and simply enforces its regulations with regard to the vow and freewill-offerings, and threatens transgressors with severe punishment.)

eating it on the third day is called a profanation of that which was holy to Jehovah, and ordered to be punished with extermination. It became a desecration of what was holy, through the fact that in warm countries, if flesh is not most carefully preserved by artificial means, it begins to putrefy, or becomes offensive (פּגּוּל) on the third day. But to eat flesh that was putrid or stinking, would be like eating unclean carrion, or the נבלה with which putrid flesh is associated in Ezekiel 4:14. It was for this reason that burning was commanded, as Philo (de vict. p. 842) and Maimonides (More Neboch iii. 46) admit; though the former also associates with this the purpose mentioned above, which we decidedly reject (cf. Outram l.c. p. 185 seq., and Bhr, ii. pp. 375-6).

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