Parashat Teṣawweh (Ex. 27:20-30:10) פָּרָשַׁת תְּצַוֶּה
INTRODUCTION:
Parashat Teṣawweh (Ex. 27:20-30:10) contains the following sidrot:
Sixty-Eighth Sidra՚, oil for the menorah, the vestments for the Kohen Gadol (High Priest), the ՚Efod, the breastplate, the robe, the diadem, and vestments for the kohanim;
Sixty-Ninth Sidra՚, the consecration of the kohanim and the altar, and the daily offering;
Seventieth Sidra՚ (continues into the next parasha), the incense altar.
SYNOPSIS:
Sixty-Eighth Sidra՚ (Ex. 27:20-28:43): Oil for the menorah, the vestments for the Kohen Gadol (High Priest), the ՚Efod, the breastplate, the robe, the diadem, and vestments for the kohanim.
Parashat Teṣawweh continues with the description of the Mishkan and its vessels.
The Children of Israel are commanded to use pure olive oil for the lighting of the menorah. The menorah is to be prepared and lit every evening by Aaron and his sons; it is to be left burning until the morning, before YHWH.
YHWH appoints Aaron and his sons (Nadav, Avihu Elՙazar and Ithamar) to serve as His priests (kohanim). Special garments of holiness are to be made for Aaron the Kohen Gadol "for glory and for splendour" (Ex. 28:2), those who are "wise of heart, whom I have filled with the spirit of wisdom" (Ex. 28:3) shall undertake the task.
An ՚Efod (a form of apron) is to be made from gold, twisted byssus of blue, purple and scarlet yarn; the work of an embroiderer. The ՚Efod is to have two shoulder pieces joined together at its two ends and two stones of shoham [שֹׁהַם - identification unsure and has been variously translated as onyx; malachite; beryl etc.]. The shoham stones are to be engraved with the names of the Children of Israel - six on one stone and six on the other stone according to genealogical divisions - and surrounded by patterns of gold. The two stones are to be placed on the shoulder pieces of the ՚Efod, "as stones of remembrance for the Children of Israel; and Aaron shall bear their names before YHWH upon his two shoulders for remembrance" (Ex. 28:12)
The Ḥoshen (breastplate) of Judgment is to be made from gold, twisted byssus of blue, purple and scarlet yarn; also the work of an embroiderer. The Ḥoshen is to be a square doubled over measuring; 1 span [זֶרֶת] in length by 1 span in width (22.5 cm x 22.5 cm), with four rows of precious and semi-precious stones set in gold. Some of these stones can no longer be identified with any certainty. The stones are to be engraved with the names of the Twelve Tribes of Israel. The Ḥoshen is to have two gold rings at its two ends, on each ring is to be attached a chain of pure gold that has been twisted to form interwoven braid work. Two gold rings are to be made for the shoulder pieces of the Efod, the Ḥoshen is then bound to the ՚Efod with a thread of blue as well as the chains of gold braid for extra strength. "And Aaron shall bear the names of the Children of Israel on the Ḥoshen of Judgment over his heart when he comes into the Holy-shrine; for remembrance before YHWH perpetually" (Ex. 28:29). The ՚Urim and the Tummim are put in the Ḥoshen of Judgment - over the heart of the Kohen Gadol when he comes before YHWH, "and Aaron shall bear the Judgment of the Children of Israel over his heart before YHWH perpetually" (Ex. 28:30).
The ՚Efod is to have a robe entirely of blue byssus with a seamed opening, rather than a split, in the middle for the head of the Kohen Gadol to fit through. The skirt of the robe is to have pomegranates around its circumference made from yarn of blue, purple and scarlet, and bells of gold - alternating between bell and pomegranate, bell and pomegranate. The bells are to make an audible sound when the Kohen Gadol enters the Holy Shrine before YHWH and when he goes out, so he will not die.
A wound turban of byssus as well as a sash is also to be made for the Kohen Gadol. A Ṣiṣ[1] made of pure gold upon which is engraved 'Holiness to YHWH' is to be attached to the front of the wound turban by a thread of blue.
The kohanim are also to have vestments; tunics, sashes, and conical hats. Aaron and his sons are to be clothed in their vestments and are to be consecrated as priests to YHWH. The kohanim are to wear linen breeches extending from their loins to their thighs in order to cover their nakedness. They are to wear the breeches every time they enter the Mishkan; so they don't bear iniquity and die.
Sixty-Ninth Sidra՚ (Ex. 29:1-46): The consecration of the kohanim and the altar, and the daily offering.
The following is needed for the consecration ceremony of the kohanim; a young bull of the herd, two rams without blemish, unleavened bread and unleavened round cakes mixed with oil as well as unleavened wafers anointed with oil all of which have been made from fine wheat flour. The bread, cakes, and wafers are to be put into one basket. Aaron and his sons are to be brought to the Mishkan and Moses is to wash them. Aaron is then to be clothed in the tunic, the robe of the ՚Efod, the ՚Efod along with the Ḥoshen, the wound turban is to be placed upon his head with the Ṣiṣ attached to it (here the Ṣiṣ is called "the holy crown of consecration" v.6). Anointing oil is to be poured upon Aaron's head and his sons are to be clothed in their tunics, girded with their sashes, and have the conical hats bound on their heads. "And it shall be for them the priesthood for a law forever; and you shall consecrate the hand of Aaron and the hand of his sons" (Ex. 29:9), in other words this consecration ceremony is not just for Aaron and his sons, but also for all subsequent kohanim. The bull - which is to be offered as a sin-offering - is to be brought before the Mishkan and Aaron and his sons are to lay their hands upon its head before it is slaughtered before YHWH. With his fingers Moses is to put some of the blood from the bull on the horns of the altar while the rest of the blood he is to pour at the foundation of the altar. The ḥelev[2] from the bull is to be turned into smoke on the altar, but the flesh of the bull its skin and its dung are to be burnt with fire outside of the camp. One of the rams is then to be offered as an ascent-offering. Aaron and his sons are to lay their hands upon its head, and after it has been slaughtered its blood is to be thrown upon the altar all around. The ram is then to be cut up into pieces, its innards and legs are to be washed and along with the pieces and its head are to placed on the altar and turned into smoke, "it is an ascent-offering to YHWH; a soothing aroma, it is a fire-offering to YHWH" (Ex. 29:18). Aaron and his sons are to then lay their hands on the head of the second ram, which is to be the ram for the consecration-offering. Once the ram has been slaughtered some of its blood is put it upon the right ear lobe of Aaron and his sons, upon the thumb of the right hand, and upon the big toe of the right foot; then the rest of the blood is thrown upon the altar all around. Some of the blood is to be taken from the altar and mixed with some of the anointing oil, which is then to be sprinkled upon Aaron and his garments, as well as upon his sons and their garments; in order to sanctify them and their garments. The ram's ḥelev (and on a ram this includes the ՚alya - broad tail), its right shoulder, and from the basket of unleavened bread - one round bread, one round cake of oil bread, and one wafer, all of which are to be placed upon the palms of Aaron and his sons and then elevated as an elevation-offering before YHWH before being turned into smoke upon the altar over the ascent-offering. The breast of the ram is Aaron's portion, but first it has to be elevated as an elevation-offering before YHWH. "And it shall be for Aaron and for his sons for a law forever from the Children of Israel, for it is a contribution; and a contribution it shall be from the Children of Israel from their slaughter-offerings of well-being, their contributions to YHWH. And the holy garments that are for Aaron, they shall be for his sons after him; to be anointed in them, and to consecrate in them their hands. Seven days shall the Kohen in his stead - from his sons - wear them; the one who comes into the Mishkan to serve in the Holy-place" (Ex. 29:28-30). From these verses we see i) the right shoulder from the offerings of well-being belong to the kohanim as their share, ii) the garments of the Kohen Gadol are to be passed on to the next Kohen Gadol - as with all kohanim, iii) a kohen must be a descendant of Aaron, and iv) the consecration ceremony is to last seven days. The rest of the ram of the consecration is to be cooked in the Holy-place and eaten along with the remaining bread that is in the basket by Aaron and his sons in the courtyard of the Mishkan. Only a kohen may eat it for it is holy and if any the ram's flesh or any of the bread remains over in the morning it cannot be eaten for it is holy, so it must be burnt in fire. On each of the seven days of the consecration ceremony a bull is to be offered as a sin-offering for atonement upon the altar. "Seven days you shall make atonement upon the altar, and you shall sanctify it; and the altar shall be holy of holies, whatever touches the altar shall be holy" (Ex. 29:37).
Next is described the daily offering which is to be offered on the altar twice a day everyday; in the morning and at twilight. The morning offering and the twilight offering are identical. An ascent-offering consisting of; a year old lamb (male), an ՙissaron (another term for an ՙomer - between 2.2 and 4.5 litres - dry weight) of fine flour mixed with a quarter of a hin (between 3.66 and 7.5 litres) of beaten oil, as well as a poured-offering consisting of a quarter of a hin of wine. YHWH then states that He will sanctify the Mishkan along with the altar as a place where He will speak to us, being sanctified by His Glory.
Seventieth Sidra՚ (Ex. 30:1-10 continues into the next parasha): The incense altar.
An incense altar is to be made from acacia wood measuring; 1 cubit in length by 1 cubit in width square by 2 cubits in height (45 cm x 45 cm x 90 cm). It is to have horns, as with the sacrificial altar, formed from the altar. The incense altar is to be overlaid with pure gold with a band of gold all around. Two rings of gold are to be placed on its flanks beneath the band in which the carrying poles are to be housed. The poles are also to be made from acacia wood overlaid with gold. The incense altar is to be placed before the parokheth (veil), which acts as a separator between the Holy Shrine and the Holy of Holies. The Kohen Gadol is to offer incense of spices on the altar in the morning when he prepares the lamps of the menorah and at twilight when he lights the lamps. Only incense can be offered on it no other form of sacrifice maybe offered the incense altar. The Kohen Gadol is to make atonement upon the horns of the altar once a year with the blood of the sin-offering of the atonement i.e. on Yom Hakkippurim; it is holy of holies to YHWH.
AUTHOR'S THOUGHTS:
Parashat Teṣawweh portrays the service of YHWH as a very serious affair. Not only do the vessels need to be just right, but also the kohanim need to be appropriately attired. There is no room for personal preference or fashion statements in the vestments worn by the kohanim, which are neither ostentatious nor flamboyant, but are simple in their cut and tailoring as well as being practical in their function. The modesty and dignity of the kohanim is paramount when they enter the Mishkan to perform their duties - hence the breeches - lest while in the service of YHWH they accidentally reveal their private parts; an act of iniquity that will cause them to die. In the service of the Mishkan respect for the presence of YHWH is supreme and solemnity before God the Creator is its chief principle. Appropriate conduct by the kohanim before the One and Only will ingratiate them in the eyes of the people and thus, by their actions illustrate the proper demeanour that should be undertaken when in the worship of YHWH. Today neither the Mishkan nor its successor the Temple is with us - gone because of our sins, iniquities, and transgressions. However, twice a day we pray in remembrance of the daily offering that was once offered in the morning and at twilight, twice a day we stand before the presence of YHWH, and twice a day we honour Him and petition Him. Our ritual prayers, just like the ritual service of the Mishkan, should be conducted with dignity, solemnity, and above all with respect for the One before Whom we stand and prostrate. Just as we would not be flippant before a human monarch or head of state, then we - as Children of Israel, His precious possession - should not be frivolous when we stand in the presence of the Most High. When praying we should always bear in mind before Whose presence we are, and like the ancient kohanim in the Mishkan, conduct ourselves with reverence and dignity. For who is to know that if we do show Him we are once again capable of conducting His service in the appropriate manner, He might declare it to be the right time for the restoration of His Temple and once again His glory will dwell amongst us, "And it shall be in the last days the mountain of YHWH's house will be established at the head of the mountains, and he will lift it above the hills; and all the nations shall flow to it. And many people shall go and say go and we will ascend to the Mountain of YHWH to the house of the God of Jacob, and He will instruct us in His ways, and we will walk in his paths; for from Zion shall go forth Torah, and the word of YHWH from Jerusalem" (Isa. 2:26).
[1] The word ṣiṣ [צִיץ] means blossom, flower (see Num. 17:23 Aaron’s rod, Isa. 40:6 & 7). The ṣiṣ was a plate of gold attached to the turban of the Kohen Gadol, and by the etymology of the word ṣiṣ it was probably shaped like a rosette rather than an oblong.
[2] The definition of ḥelev can be found in Leviticus 3:9-10. Ḥelev is therefore; i) The tail of the sheep (՚alya), ii) The fat that covers the innards i.e. intestines, iii) The fat that is about the innards, iv) The kidneys, v) The fat that is on the tendons of the kidneys, and vi) The protuberance on the liver.
Parashat Teṣawweh (Ex. 27:20-30:10) contains the following sidrot:
Sixty-Eighth Sidra՚, oil for the menorah, the vestments for the Kohen Gadol (High Priest), the ՚Efod, the breastplate, the robe, the diadem, and vestments for the kohanim;
Sixty-Ninth Sidra՚, the consecration of the kohanim and the altar, and the daily offering;
Seventieth Sidra՚ (continues into the next parasha), the incense altar.
SYNOPSIS:
Sixty-Eighth Sidra՚ (Ex. 27:20-28:43): Oil for the menorah, the vestments for the Kohen Gadol (High Priest), the ՚Efod, the breastplate, the robe, the diadem, and vestments for the kohanim.
Parashat Teṣawweh continues with the description of the Mishkan and its vessels.
The Children of Israel are commanded to use pure olive oil for the lighting of the menorah. The menorah is to be prepared and lit every evening by Aaron and his sons; it is to be left burning until the morning, before YHWH.
YHWH appoints Aaron and his sons (Nadav, Avihu Elՙazar and Ithamar) to serve as His priests (kohanim). Special garments of holiness are to be made for Aaron the Kohen Gadol "for glory and for splendour" (Ex. 28:2), those who are "wise of heart, whom I have filled with the spirit of wisdom" (Ex. 28:3) shall undertake the task.
An ՚Efod (a form of apron) is to be made from gold, twisted byssus of blue, purple and scarlet yarn; the work of an embroiderer. The ՚Efod is to have two shoulder pieces joined together at its two ends and two stones of shoham [שֹׁהַם - identification unsure and has been variously translated as onyx; malachite; beryl etc.]. The shoham stones are to be engraved with the names of the Children of Israel - six on one stone and six on the other stone according to genealogical divisions - and surrounded by patterns of gold. The two stones are to be placed on the shoulder pieces of the ՚Efod, "as stones of remembrance for the Children of Israel; and Aaron shall bear their names before YHWH upon his two shoulders for remembrance" (Ex. 28:12)
The Ḥoshen (breastplate) of Judgment is to be made from gold, twisted byssus of blue, purple and scarlet yarn; also the work of an embroiderer. The Ḥoshen is to be a square doubled over measuring; 1 span [זֶרֶת] in length by 1 span in width (22.5 cm x 22.5 cm), with four rows of precious and semi-precious stones set in gold. Some of these stones can no longer be identified with any certainty. The stones are to be engraved with the names of the Twelve Tribes of Israel. The Ḥoshen is to have two gold rings at its two ends, on each ring is to be attached a chain of pure gold that has been twisted to form interwoven braid work. Two gold rings are to be made for the shoulder pieces of the Efod, the Ḥoshen is then bound to the ՚Efod with a thread of blue as well as the chains of gold braid for extra strength. "And Aaron shall bear the names of the Children of Israel on the Ḥoshen of Judgment over his heart when he comes into the Holy-shrine; for remembrance before YHWH perpetually" (Ex. 28:29). The ՚Urim and the Tummim are put in the Ḥoshen of Judgment - over the heart of the Kohen Gadol when he comes before YHWH, "and Aaron shall bear the Judgment of the Children of Israel over his heart before YHWH perpetually" (Ex. 28:30).
The ՚Efod is to have a robe entirely of blue byssus with a seamed opening, rather than a split, in the middle for the head of the Kohen Gadol to fit through. The skirt of the robe is to have pomegranates around its circumference made from yarn of blue, purple and scarlet, and bells of gold - alternating between bell and pomegranate, bell and pomegranate. The bells are to make an audible sound when the Kohen Gadol enters the Holy Shrine before YHWH and when he goes out, so he will not die.
A wound turban of byssus as well as a sash is also to be made for the Kohen Gadol. A Ṣiṣ[1] made of pure gold upon which is engraved 'Holiness to YHWH' is to be attached to the front of the wound turban by a thread of blue.
The kohanim are also to have vestments; tunics, sashes, and conical hats. Aaron and his sons are to be clothed in their vestments and are to be consecrated as priests to YHWH. The kohanim are to wear linen breeches extending from their loins to their thighs in order to cover their nakedness. They are to wear the breeches every time they enter the Mishkan; so they don't bear iniquity and die.
Sixty-Ninth Sidra՚ (Ex. 29:1-46): The consecration of the kohanim and the altar, and the daily offering.
The following is needed for the consecration ceremony of the kohanim; a young bull of the herd, two rams without blemish, unleavened bread and unleavened round cakes mixed with oil as well as unleavened wafers anointed with oil all of which have been made from fine wheat flour. The bread, cakes, and wafers are to be put into one basket. Aaron and his sons are to be brought to the Mishkan and Moses is to wash them. Aaron is then to be clothed in the tunic, the robe of the ՚Efod, the ՚Efod along with the Ḥoshen, the wound turban is to be placed upon his head with the Ṣiṣ attached to it (here the Ṣiṣ is called "the holy crown of consecration" v.6). Anointing oil is to be poured upon Aaron's head and his sons are to be clothed in their tunics, girded with their sashes, and have the conical hats bound on their heads. "And it shall be for them the priesthood for a law forever; and you shall consecrate the hand of Aaron and the hand of his sons" (Ex. 29:9), in other words this consecration ceremony is not just for Aaron and his sons, but also for all subsequent kohanim. The bull - which is to be offered as a sin-offering - is to be brought before the Mishkan and Aaron and his sons are to lay their hands upon its head before it is slaughtered before YHWH. With his fingers Moses is to put some of the blood from the bull on the horns of the altar while the rest of the blood he is to pour at the foundation of the altar. The ḥelev[2] from the bull is to be turned into smoke on the altar, but the flesh of the bull its skin and its dung are to be burnt with fire outside of the camp. One of the rams is then to be offered as an ascent-offering. Aaron and his sons are to lay their hands upon its head, and after it has been slaughtered its blood is to be thrown upon the altar all around. The ram is then to be cut up into pieces, its innards and legs are to be washed and along with the pieces and its head are to placed on the altar and turned into smoke, "it is an ascent-offering to YHWH; a soothing aroma, it is a fire-offering to YHWH" (Ex. 29:18). Aaron and his sons are to then lay their hands on the head of the second ram, which is to be the ram for the consecration-offering. Once the ram has been slaughtered some of its blood is put it upon the right ear lobe of Aaron and his sons, upon the thumb of the right hand, and upon the big toe of the right foot; then the rest of the blood is thrown upon the altar all around. Some of the blood is to be taken from the altar and mixed with some of the anointing oil, which is then to be sprinkled upon Aaron and his garments, as well as upon his sons and their garments; in order to sanctify them and their garments. The ram's ḥelev (and on a ram this includes the ՚alya - broad tail), its right shoulder, and from the basket of unleavened bread - one round bread, one round cake of oil bread, and one wafer, all of which are to be placed upon the palms of Aaron and his sons and then elevated as an elevation-offering before YHWH before being turned into smoke upon the altar over the ascent-offering. The breast of the ram is Aaron's portion, but first it has to be elevated as an elevation-offering before YHWH. "And it shall be for Aaron and for his sons for a law forever from the Children of Israel, for it is a contribution; and a contribution it shall be from the Children of Israel from their slaughter-offerings of well-being, their contributions to YHWH. And the holy garments that are for Aaron, they shall be for his sons after him; to be anointed in them, and to consecrate in them their hands. Seven days shall the Kohen in his stead - from his sons - wear them; the one who comes into the Mishkan to serve in the Holy-place" (Ex. 29:28-30). From these verses we see i) the right shoulder from the offerings of well-being belong to the kohanim as their share, ii) the garments of the Kohen Gadol are to be passed on to the next Kohen Gadol - as with all kohanim, iii) a kohen must be a descendant of Aaron, and iv) the consecration ceremony is to last seven days. The rest of the ram of the consecration is to be cooked in the Holy-place and eaten along with the remaining bread that is in the basket by Aaron and his sons in the courtyard of the Mishkan. Only a kohen may eat it for it is holy and if any the ram's flesh or any of the bread remains over in the morning it cannot be eaten for it is holy, so it must be burnt in fire. On each of the seven days of the consecration ceremony a bull is to be offered as a sin-offering for atonement upon the altar. "Seven days you shall make atonement upon the altar, and you shall sanctify it; and the altar shall be holy of holies, whatever touches the altar shall be holy" (Ex. 29:37).
Next is described the daily offering which is to be offered on the altar twice a day everyday; in the morning and at twilight. The morning offering and the twilight offering are identical. An ascent-offering consisting of; a year old lamb (male), an ՙissaron (another term for an ՙomer - between 2.2 and 4.5 litres - dry weight) of fine flour mixed with a quarter of a hin (between 3.66 and 7.5 litres) of beaten oil, as well as a poured-offering consisting of a quarter of a hin of wine. YHWH then states that He will sanctify the Mishkan along with the altar as a place where He will speak to us, being sanctified by His Glory.
Seventieth Sidra՚ (Ex. 30:1-10 continues into the next parasha): The incense altar.
An incense altar is to be made from acacia wood measuring; 1 cubit in length by 1 cubit in width square by 2 cubits in height (45 cm x 45 cm x 90 cm). It is to have horns, as with the sacrificial altar, formed from the altar. The incense altar is to be overlaid with pure gold with a band of gold all around. Two rings of gold are to be placed on its flanks beneath the band in which the carrying poles are to be housed. The poles are also to be made from acacia wood overlaid with gold. The incense altar is to be placed before the parokheth (veil), which acts as a separator between the Holy Shrine and the Holy of Holies. The Kohen Gadol is to offer incense of spices on the altar in the morning when he prepares the lamps of the menorah and at twilight when he lights the lamps. Only incense can be offered on it no other form of sacrifice maybe offered the incense altar. The Kohen Gadol is to make atonement upon the horns of the altar once a year with the blood of the sin-offering of the atonement i.e. on Yom Hakkippurim; it is holy of holies to YHWH.
AUTHOR'S THOUGHTS:
Parashat Teṣawweh portrays the service of YHWH as a very serious affair. Not only do the vessels need to be just right, but also the kohanim need to be appropriately attired. There is no room for personal preference or fashion statements in the vestments worn by the kohanim, which are neither ostentatious nor flamboyant, but are simple in their cut and tailoring as well as being practical in their function. The modesty and dignity of the kohanim is paramount when they enter the Mishkan to perform their duties - hence the breeches - lest while in the service of YHWH they accidentally reveal their private parts; an act of iniquity that will cause them to die. In the service of the Mishkan respect for the presence of YHWH is supreme and solemnity before God the Creator is its chief principle. Appropriate conduct by the kohanim before the One and Only will ingratiate them in the eyes of the people and thus, by their actions illustrate the proper demeanour that should be undertaken when in the worship of YHWH. Today neither the Mishkan nor its successor the Temple is with us - gone because of our sins, iniquities, and transgressions. However, twice a day we pray in remembrance of the daily offering that was once offered in the morning and at twilight, twice a day we stand before the presence of YHWH, and twice a day we honour Him and petition Him. Our ritual prayers, just like the ritual service of the Mishkan, should be conducted with dignity, solemnity, and above all with respect for the One before Whom we stand and prostrate. Just as we would not be flippant before a human monarch or head of state, then we - as Children of Israel, His precious possession - should not be frivolous when we stand in the presence of the Most High. When praying we should always bear in mind before Whose presence we are, and like the ancient kohanim in the Mishkan, conduct ourselves with reverence and dignity. For who is to know that if we do show Him we are once again capable of conducting His service in the appropriate manner, He might declare it to be the right time for the restoration of His Temple and once again His glory will dwell amongst us, "And it shall be in the last days the mountain of YHWH's house will be established at the head of the mountains, and he will lift it above the hills; and all the nations shall flow to it. And many people shall go and say go and we will ascend to the Mountain of YHWH to the house of the God of Jacob, and He will instruct us in His ways, and we will walk in his paths; for from Zion shall go forth Torah, and the word of YHWH from Jerusalem" (Isa. 2:26).
[1] The word ṣiṣ [צִיץ] means blossom, flower (see Num. 17:23 Aaron’s rod, Isa. 40:6 & 7). The ṣiṣ was a plate of gold attached to the turban of the Kohen Gadol, and by the etymology of the word ṣiṣ it was probably shaped like a rosette rather than an oblong.
[2] The definition of ḥelev can be found in Leviticus 3:9-10. Ḥelev is therefore; i) The tail of the sheep (՚alya), ii) The fat that covers the innards i.e. intestines, iii) The fat that is about the innards, iv) The kidneys, v) The fat that is on the tendons of the kidneys, and vi) The protuberance on the liver.