Bringing a sheep for a peace offering involves a precise process of separating the choicest parts to be burned on the altar. A central focus of this procedure is the broad, fatty tail of the sheep and the exact method of its removal alongside the internal fats.
The commentators note a fundamental difficulty in how the tail is categorized. In the original language, there is a clear distinction between two types of fat. One is a separate, thick, cold layer that can be peeled away from the meat, while the other is warm, moist, and mixed directly into the flesh itself. Because the sheep's tail consists of the latter, mixed fat, the question arises as to why it is categorized using the term reserved for the peelable layer [רמב״ן, רבנו בחיי, גור אריה, מלבי״ם].
One approach explains that the term is not meant literally, but rather serves as a borrowed expression signifying the choicest and best part of the animal, which is the tail [רש״י, משכיל לדוד, ביאור יש״ר, הופמן]. Another perspective suggests that the instruction refers to the peelable fat along with the tail, as removing the tail naturally pulls away a significant amount of this hard fat attached to its inner side [רמב״ן, רבנו בחיי, תולדות יצחק, הכתב והקבלה]. A third view posits that soft fat is indeed naturally referred to by this term, but the Torah specifically limits the prohibition of its consumption to the parts offered on the altar [העמק דבר].
This distinction carries deep practical significance. The commentators agree that the tail of an unconsecrated sheep is entirely permitted for consumption. It is only labeled as prohibited fat in the context of being offered on the altar and the laws regarding the misuse of consecrated items. The general prohibition against eating the peelable layer of fat applies only to fats shared across oxen, sheep, and goats, whereas this specific broad tail is unique to the sheep. The detailed elaboration of these rules intentionally refutes early sectarian groups who misunderstood the text and mistakenly forbade eating the tail altogether [רמב״ן, מלבי״ם, חזקוני, מיני תרגומא, הופמן].
When the priest offers the tail, it must be completely whole. Offering a cut or deficient piece compromises the honor of the sacrifice [מלבי״ם, אדרת אליהו, שטיינזלץ, העמק דבר]. The exact point of removal is specified to be in a direct, straight line parallel to a specific anatomical landmark, rather than just a general direction [מלבי״ם, פרדס יוסף, ביאור יש״ר].
There are two main traditions regarding the identity of this landmark. One links the original term to the concept of advice, identifying it metaphorically with the kidneys, which were traditionally thought to offer counsel to a person. According to this view, the tail is removed parallel to the kidneys [רש״י, תורה תמימה, ברכת אשר]. The other tradition derives the term from the word for a tree, identifying it as the tailbone—the final vertebra of the spine that branches out like tree limbs [שד״ל, רלב״ג, אוהב גר, אבן עזרא, הופמן, שטיינזלץ]. Synthesizing both ideas, it is suggested that the landmark is the tree-like end of the spine, located exactly above the advising kidneys [רבנו בחיי].
The act of removal itself requires precision. The priest must not sever the bone; rather, he must carefully enter the joint separating the vertebrae, detaching the tail entirely from its natural connection without breaking any bones [מלבי״ם, אילת השחר].
Beyond the tail, the internal fat covering the organs must also be burned. The specific repetition of this requirement for the sheep serves to exclude the fat found on the ribs, clarifying that this outer wall of fat is not offered on the altar [מלבי״ם, אדרת אליהו].