Who washed the innards and feet of the Olah?
Ramban: The fact that the Torah only mentions the Kohen in connection with burning them on the Mizbe'ach implies that the owner is eligible to perform the washing. 1
Moshav Zekenim: The Torah hints that all Korbanos become Pasul if the owner does not cleanse his innards from Aveirah - "u'Modeh ve'Ozev Yerucham" (Mishlei 28:13). "Yirchatz ba'Mayim" - he should engage in Torah, which is called Mayim, as the Torah indicates in Yeshayah 55:1- "Hoy Kol Tazmei L'chu la'Mayim!".
Why does the Torah insert the (otherwise superfluous) word "Yirchatz ba'Mayim"?
Sifra: a. To preclude the notion that one requires forty Sa'ah (in a Mikvah); b. to preclude wine and water mixed with wine; c. to incorporate all kinds of water - and certainly water from the Kiyor.
What is "Es ha'Kol" coming to include?
Zevachim, 85b: It includes the wool on the head of the lamb, the goat's beard, the bones, the sinews, the horns and the hooves ? which all go on the Mizbe'ach - provided they are still attached to the animal.
Why does the Torah insert the (oherwise superfluous) word "Olah"?
Rashi: To teach us that when Shechting the Olah, one should specifically have in mind that it is an Olah. 1
What are the implications of the word "Isheh"?
Rashi and Ramban: It teaches us that one should Shecht the Korban with the intention of completely burning it on the fire 1 of the Mizbe'ach.
Ramban:And not just on dying embers (Zevachim, 46b). Moreover, he must have in mind that the flesh should become burned to cinders (See Sanhedrin, 70a and Eruvin, 29b). According to an alternative text on the Gemara in Zevachim, it means that the Kohen should have in mind to burn the Korban on a fire of wood, and not one of straw and stubble
What is the significance of the term "Re'ach Ni'cho'ach"?
Rashi: It signifies that Hashem derives Nachas Ru'ach (satisfaction) from the fact that His Will is being carried out.
Ramban: It is the basic reason behind Korbanos in general. 1
Targum Onkelos and Targum Yonasan: It signifies that the Korban will be accepted by Hashem with goodwill.
To give Nachas to Hashem who commanded us to bring them. Hence the Gemara comments in Menachos, 110b that the Torah inserts this phrase both here, by Olas ha'Of, in Pasuk 17 and by the Minchah, in 2:2 ? to teach us that 'Irrespective of whether one gives a lot or one gives a little, what matters is that one gives it for the sake of Hashem'. See Torah Temimah, note 86.
Why does the Torah add the (oherwise superfluous) word "la'Hashem"?
Zevachim, 119b: To teach us that "Re'ach Nicho'ach" in its literal sense 1 does not apply to a Korban brought on a Bamah.
Menachos, 110a: In connection with Korbanos, the Torah does not sometimes use the Name 'Keil', 2 sometimes 'Elokim' and sometimes 'Hashem', but always the Name 'Hashem'. 3
To roast it initially on the Mizbe'ach, and not to place it on the Mizbe'ach already roasted. See Torah Temimah, note 87.
Torah Temimah: So as not to leave an opening for people to attribute different Korbanos to different gods ? each god choosing its own Korban (Chas ve'Shalom).
Oznayim la'Torah: Why specifically 'Hashem'? Because the fact that a Chatas and an Asham atone can only be attributed to Hashem (Midas ha'Chesed) ? which as opposed to the Nevi'im and Torah, who declare ''Chata'im Tirdof Ra'ah!' and 'ha'Nefesh ha'Chota'as ki Tamus!' respectively, Midas ha'Chesed declares 'Ya'aseh Teshuvah Veyischaper lo' and 'Yavi Chatas Veyischaper lo!' (Yerushalmi Makos, 2:6). Consequently, the Name 'Hashem' extends to all Korbanos.
What is the underlying reason behind the Korbanos?
Ramban #1: Refer to 1:9:4:2.
Ramban #2 (citing the Moreh Nevuchim): To counter the nations of the world, who worship the animals. 1
Ramban #3: To atone for one's sins, which one performs with Ma'Asei, Dibur and Machshavah. Consequently, the sinner performs Semichah (to atone for the aspect of Ma'Asei), recites Viduy (to atone for the aspect of Dibur), and burns the kidneys and the innards, which control a person's thoughts, on the Mizbe'ach (to atone for the aspect of Machshavah). He burns the legs which correspond to one' hands and feet (with which he performs his actions), and he throws the animal's blood, in lieu of his own soul ("ki ha'Dam Hu ha'Nefesh"), a sign that it is really his blood that ought to go on the Mizbe'ach and his body that ought to be burned, and the limbs of the animal instead of his own limbs - and Hashem in His Mercy, accepts that of his Korban in his place. Whilst parts of the Korban are given to the Kohanim 2 to sustain them so that they should Daven on his behalf. 3
The Egyptians, the lamb; the Babylonians, the goat (in the form of demons which resemble a goat), and the Indians, the cow. By bringing these three animals as Korbanos we counter the nations' belief in them, by strengthening our own belief in Hashem (See Ramban, who elaborates in the name of the Rambam, but who rejects his explanation, since, such a negative reason would make the Table of Hashem disgusting - and for a number of other reasons).
Those who teach the people Torah (Ramban).
The Ramban's explanation adequately explains the Chatas, the Asham and the Olah, which all come to atone for one's sins. It does not however, explain the Shelamim, B'chor, Ma'aser and Pesach, which are not connected to sin!
Which water may be used to wash the feet and innards?
