ויקרא, פרק י׳, פסוק י״ד

Following the strict instructions regarding the most holy sacrifices, a sharp transition occurs regarding the lesser holy offerings. The circle of those allowed to eat, as well as the permitted locations, expands significantly. The focus shifts to specific portions—the breast and the thigh—taken from the communal peace offerings sacrificed on the historic day of the Tabernacle's dedication. There is a fundamental difference in the nature and handling of these two portions [העמק דבר]. The thigh functions as a direct gift from the owner to the priests, similar to agricultural tithes, and was therefore lifted separately and briefly. The breast, however, originally belonged on the altar to be burned alongside the animal's fats. Instead, God granted it to the priests as a reward for their labor in the sacrificial service, which is why it was lifted together with the fats. The mention of both portions together establishes that, unlike during the initial days of consecration, they are now fully permitted for the priests to consume [רד״צ הופמן].

Unlike the most holy offerings, which had to be eaten strictly within the Tabernacle courtyard, these lesser holy offerings could be eaten in any clean place. This meant they could be consumed anywhere within the Israelite camp, and in later generations, anywhere throughout Jerusalem. The only requirement was that the area be free from individuals with severe impurities, such as those afflicted with leprosy, even if people with minor impurities were present [רש״י, תורה תמימה, מלבי״ם]. Another perspective suggests that the specific requirement of a clean place rather than a holy place was intentionally designed to include women, since they were not permitted to enter the courtyard of the Tent of Meeting [רבנו בחיי].

Indeed, the circle of those allowed to partake is explicitly broadened to include daughters, marking the only instance in the Torah where it is clearly stated that Aaron had daughters alongside his sons [ברכת אשר]. However, a sudden restriction seems to follow, indicating that these portions are a law specifically for the sons. Commentators resolve this apparent contradiction by drawing a clear distinction between the right of distribution and the permission to eat. The legal right to receive a direct share from the sacrifice belongs exclusively to the male priests actively serving in the sanctuary. Yet, once the sons acquire their portion, they are allowed to give it as a gift to their wives, daughters, and household members. These family members are permitted to eat the meat because its level of holiness is less severe [רש״י, מזרחי, אבן עזרא]. The daughters are allowed to partake as long as they remain dependent on their father's household and have not married outside the priesthood [תורה תמימה].

Because these gifts originate from the peace offerings of the Israelites, the rules governing the priestly portions are identical to those of the peace offering itself. Just as the standard peace offerings may be eaten throughout the city, the breast and thigh share this expanded boundary, serving both as a specific instruction for that monumental day of dedication and as a permanent law for all future generations [ביאור יש״ר, מלבי״ם].