Why does the Torah write "es ha'Olah", and not simply "v'Hifshitah"?


Rashi: To incorporate all Olos 1 in the Din of Hefshet (stripping) and Nitu'ach (cutting into pieces).


Such as that of a lamb (where Hefshet is not mentioned) and Olos Chovah.


What are the connotations of "Osah" (rather than "v'Nitchah")?


Rashi: "Osah li'Nesachehah", 've'Lo Nesachehah li'Nesachim'. It is a Mitzvah to cut the Olah into limbs, but not the limbs into small pieces.


Who performed the Hefshet and the Nitu'ach?


Ramban, Moshav Zekenim: Since the Torah only mentions the B'nei Aharon in the following Pasuk (in connection with making fire and arranging wood on the Mizbe'ach), it implies that making fire on the Mizbeach and arranging wood on the Mizbe'ach are confined to the Kohanim. The Torah discusses the owner performing the Hefshet and the Nitu'ach, for a Zar may do them.


Why does the Torah write "v'Nasnu", "v'Archu" ... (in the plural) by all the Mitzvos Kehunah?


Ramban, Moshav Zekenim: Because many Kohanim gathered in the Beis ha'Mikdash to sacrifice the Olah, and we apply the principle 'b'Rav Am Hadras Melech' The King's honor is enhanced when many people participate in the performing of a Mitzvah. (Refer to 1:12:151:1,2.)


Why does the Torah change the order of the Avodos - preceding the Hefshet and Nitu'ach (in Pasuk 6a) to the arranging the firewood on the Mizbe'ach (in Pasuk 7), and the arranging of the pieces, the head and the fat (in Pasuk 8) - which is synonymous with their burning on the Mizbe'ach - to the washing of the innards and the legs (in Pasuk 9)?


Ramban, Moshav Zekenim: The Torah is basically describing here how, after the Zerikas ha'Dam, the Kohanim prepared the Olah for burning on the Mizbe'ach in the following order: They stripped off its skin and cut it into pieces after having ignited the wood on the Mizbe'ach 1 and added wood; Then they placed the limbs, including the head and the fat on the Mizbe'ach - after having washed the innards and the legs. 2 And finally, they burned them all together on the Mizbe'ach.


The Pasuk first mentions stripping the skin of the Olah ... before preparing the woodpile, to teach that preparing the woodpile on the Mizbe'ach was only obligatory for the Olas Tamid, but not for an Olas Nedavah - as the Torah indicates in Bamidbar 6:5 (Ramban).


See Rav Chavel's footnotes.


Seeing as "v'Archu" (in Pasuk 8) implies burning, why does the Torah repeat "v'Hiktir" (in Pasuk 9) with regard to the limbs?


Ramban: To teach not to remove the limbs from the Mizbe'ach until they are completely burned and until they have taken some of the burning embers to burn the Ketores on the Mizbe'ach ha'Zahav.


Why did the Torah need to say that the Korban is flayed?


Moshav Zekenim, Da'as Zekenim: We find that Parim ha'Nisrafim are burned with their skin. Here it teaches that even though Olah is totally burned, its skin is not burned.

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