In the course of teaching about the sacrifices, the Torah also delineates certain general rules governing food. Among these are the prohibitions against eating blood and the fat called chelev:

And Hashem spoke to Moshe saying: Speak to the Children of Israel, saying: All suet (CHELEV) of ox, or sheep, or goat you shall not eat. And the suet (CHELEV) of an animal that dies of itself (NEVELAH) and the suet of a fatally injured animal (TEREFAH) may be used for any work, although you shall not in any way eat it. Because anyone who eats suet (CHELEV) from the animal of which he offers a fire-offering to Hashem, the soul that eats shall be severed from its nation. And all blood you shall not eat, in all your dwellings, of fowl and of animals. Any soul that eats any blood, that soul shall be severed from its nation (Vayikra 7:22-27).

Chelev refers to the outer layer of fat, also called suet. The prohibited chelev is the abdominal fat on the stomach, kidney and flank. It can be peeled away like a skin. When kosher meat is purchased the chelev has already been removed. The rest of the fat, which is permissible, is called shuman.

The Torah prohibits the chelev from the animal of which he offers a fire-offering to Hashem.

At first glance, this seems to restrict the prohibition to the chelev taken from animals actually offered on the Altar. However, it refers to the types of animals that can be offered, and whose chelev is offered, namely the three species in the verse:

ox, or sheep, or goat.

Therefore, while chelev is often spoken of together with the prohibition against consuming blood, the comparison to blood is not exact. While the blood of all permitted species – “of fowl and of animals” – is forbidden, only the chelev of “ox, or sheep, or goat” is forbidden.

The prohibition against chelev applies whether or not there is an active Temple, and it applies both in the land of Israel as well as outside it.

The fats of all other permitted species, whether non-domesticated animals (e.g., deer), fish, fowl or kosher locusts, is permitted.

It is also derived from this passage that the chelev of a nevelah (an animal that died without shechitah) or a terefah (an animal that sustained a life-threatening injury) is not tamei; such chelev may of course not be eaten. All chelev, while forbidden for eating, is nonetheless permitted for any other use, whether privately or publicly, even for holy use. Therefore, chelev may be made into tallow for candles, and it may even be smeared onto leather for use in repairs to the Temple!

If these substances are unsuitable for our consumption, why are they the chief elements of all sacrifices?

Although the prohibitions against chelev and blood are not confined to animals that were sacrificed, the Torah clearly wishes to draw a connection between chelev and blood, and the concept of sacrifice. This connection was mentioned earlier in Parshat Vayikra, after a discussion of the chelev that is offered on the Altar:

…all chelev is for Hashem. It is an everlasting statute to your generations, in all your dwellings: all chelev and all blood you shall not eat (Vayikra 3:16-17).

The proper place for chelev is as an offering to Hashem, not to be ingested.

It is interesting to note a comparison between these animals and the Covenant between the Pieces, which Hashem made with Avraham:

And He said to him: “Take for Me three calves and three goats and three rams, and a turtle-dove and a young dove” (Bereishit 15:9).

Rashi says that these animals are the prototypes of the sacrifices that the Children of Israel would offer.

Perhaps the Torah wishes to teach that we are to reserve the best for Hashem. On the verse

And eat the fat (CHELEV) of the land (Bereishit 45:18)
Rashi comments that the term chelev means the best, the choicest part.

A symbolic approach to our question is found in “Shaar Bat Rabim,” by R. Chayim Aryeh Leib of Yedvabno, Poland. He notes that blood’s effectiveness occurs only when it flows, while chelev, the thick, weighty outer layer, accumulates due to inactivity. Therefore, blood is symbolic of zerizut: motion, alacrity, and readiness; while chelev is symbolic of yetzivut: stability, inertness, and inaction.

These qualities are not inherently good or bad; everything depends on how they are used. Zerizut can be enthusiasm, or it can be recklessness. Yetzivut can be steadfastness and restraint, or it can be sluggishness and stubbornness. The message of the chelev and blood – which are sacrificed on the Altar, but not consumed – is to apply these qualities appropriately. Zerizut and yetzivut should be used only in the service of Hashem, not in satisfying our own appetites.

A story (taken from “Likutei Chazal”) illustrates this idea. One day, a merchant sat studying in the beit midrash. A supplier came to his home with a business deal. His assistant answered the door and said laconically that the merchant is not home, so the supplier left to find someone else to offer the deal. When the merchant found out what had happened, he upbraided his assistant: “This was important! You should have fetched me! Be careful the next time.”

Some days later, when the merchant was once again in the beit midrash, a tax collector came to the merchant’s house. This time, the assistant ran to the beit midrash to bring the merchant home. After dealing with the tax collector, the merchant said: “Fool! When a good business deal came my way, you were in no hurry. Now when the tax collector comes, you rush to get me?! You need to know when to call me, and when not to!”

We also need to learn how to utilize appropriately the abilities that Hashem has granted us.