The Torah commands in Parashat Shoftim (Debarim 18:3) that when a person slaughters an ox or sheep, he must give certain portions of the animal to a Kohen: the Zero’a (forearm), the Lehayayim (cheeks), and the Keba (stomach).
The Midrash explains that these portions are given to the Kohanim as an eternal reward for the courageous zealotry of one of the first Kohanim – Pinhas, Aharon’s grandson. During the sin of Ba’al Pe’or, the head of the tribe of Shimon – Zimri – publicly committed an illicit act with a Midyanite woman, named Kozbi. Pinchas killed them, bringing honor to G-d, and thereby ending the deadly plague that had killed thousands among Beneh Yisrael. Pinhas held the dagger with his hand, and thus Kohanim receive an animal’s forearm. After killing the violators, Pinhas prayed on behalf of the people, and so Kohanim receive the cheeks, commemorating Pinhas’ praying with his mouth. Finally, Pinhas stabbed the two violators in their stomachs, and so Kohanim receive the animal’s stomach.
The Sefer Ha’hinuch cites this Midrashic teaching, and adds that this shows us the great reward for Kiddush Shem Shamayim – bringing glory to Hashem. One who performs a Kiddush Shem Shamayim, as Pinhas did, receives eternal reward both in this world and the next.
The Zero’a of the animal which must be given to a Kohen includes the entire forearm, from the elbow to the palm of the hand. The obligation to give a Kohen the cheeks includes also the tongue. When giving the animal’s stomach to a Kohen, one is, technically, required to include the Heleb (fat) of that area, which, while forbidden for consumption, is permissible for other forms of benefit. Nevertheless, the Sefer Ha’hinuch writes, the Kohanim adopted the practice of allowing the animals’ owners to keep the Heleb around the stomach.
As mentioned, the Torah requires giving these portions when slaughtering an ox or sheep. On this basis, the Sages established that this Misva applies only to Behemot – kosher domesticated animals – but not to Hayot – kosher non-domesticated animals. The Sages understood that the word “Shor” (ox) in this verse indicates that this Misva applies even to a “Koi” – an animal whose status is unclear, as it is unknown whether it is classified as a “Behema” or a “Haya.” The word “Seh” (sheep), the Sages teach, indicates that these gifts are required even from animals produced by crossbreeding.
The owner is allowed to partake of the animal’s meat even before giving the required portions to a Kohen. This Misva differs from the obligation of Teruma, which requires giving a portion of agricultural produce to a Kohen, in that one’s produce is forbidden for consumption until the Teruma is separated. Since the Teruma portion needs to be designated, it is considered mixed with the rest of the produce, thus rendering the produce forbidden. The required gifts from an animal, by contrast, are already specified by the Torah, and thus the rest of the animal is permissible for consumption even before these portions are given to a Kohen. Furthermore, unlike Teruma, which is considered hallowed and thus may not be eaten by non-Kohanim, the gifts from an animal may be shared with non-Kohanim.
The Sefer Ha’hinuch writes that if there are no Kohanim in the area to whom to give the required portions, and the meat will likely spoil by the time a Kohen is found, then the individual may put money on the side for a Kohen and then eat this meat. He should keep the money and give it to a Kohen when he finds one, in lieu of these portions of the animal, thereby saving the Kohanim from a financial loss.
These portions may be given even to the daughter of a Kohen.
This Misva applies only to ordinary animals; one is not required to give these portions from a consecrated animal.
This Misva is binding upon men and women, but not upon Kohanim; a Kohen is not required to give these portions of his animal to another Kohen. One who neglects to give these portions from an animal transgresses this affirmative command.
The Rif and the Rambam maintain that this obligation applies even nowadays, and even in the Diaspora. This is the view taken by the Sefer Ha’hinuch, who laments the fact that in his time, the Rabbis were unable to compel the butchers to give these required portions to a Kohen in fulfillment of the Misva. He then cites the verse, “Ve’koyeh Hashem Yahalifu Koah” (“And those who place their hope in G-d shall have renewed strength” – Yeshayahu 40:31), as a prayer that the Rabbis should be given the strength to enforce compliance with this Misva. The Shulhan Aruch (Yoreh De’a 61) brings this opinion, as well, and then adds that some Poskim disagree, and maintain that this Misva is not binding nowadays.