Why does the Torah insert the (otherwise superfluous) word "B'nei Aharon ha'Kohanim"?
Rashi: To teach us that a Kohen Hedyot may only serve if he is wearing the four Begadim, and that, if he serves wearing the eight Begadim of a Kohen Gadol, his Avodah is Pasul. 1
See Torah Temimah, note 66.
What are the implications of the fact that "Ve'archu Eitzim al ha'Eish" are all written in the plural?
Sifra: It implies that one person may not arrange all the limbs of the Olah on the Mizbe'ach; rather one Kohen should carry two limbs.
Yoma, 27a: "B'nei Aharon" implies two (Kohanim); "Ve'archu", two and "ha'Kohanim", two ? which means that six Kohanim 1 carried the lamb to the Mizbe'ach.
Five carried its five limbs, and one, the stomach and the intestines. See Torah Temimah, note 72.
Having mentioned the pieces, why does the Torah mention the head independently?
Rashi #1: To incorporate it in the burning. 1
Rashi #2 (in Chulin, 90a): To teach the Kohanim that it must be brought on the Mizbe'ach whole. 2
Chulin 27: Since the Torah needed to include it, we learn that it is severed from the body, 3 and we extrapolate that Shechitah is performed on the neck 4 .
Because, having already been severed, it was not included in the cutting into pieces - in Pasuk 6 (Rashi).
A lamb with the wool and a goat with its beard. See note in answer #3.
Moshav Zekenim: Since both Simanim were cut during Shechitah, [even if it is attached] it is considered detached. It is not flayed, because a lamb is offered with the wool still on it and a goat with its beard.
If so, we should say that Shechitah must sever the head! Above, the Sugya learned from "ve'Shachat" that one need not do so. (PF)
What is the definition of 'Peder'?
Ramban #1 (citing Targum Onkelos and other commentaries) and Rashbam: It is all the Chalavim (the non-Kasher fat) 1 .
Ramban #2 and Targum Yonasan: It is the thin layer of fat 2 that divides between the upper and lower innards. Peder is like Pered (divides).
Why is the Peder mentioned separately?
Rashi and Ramban: Because its function was to cover the Beis-ha'Shechitah out of respect for Hashem. 1
Oznayim la'Torah: Since it was full of blood. And the reason that they did not cover the neck (which was also full of blood) is because the Kohen who took it to the Mizbe'ach held the neck with the location of the cut facing downwards so that it was not visible, whereas the head had to be turned upwards so that the Kohen held the horns between his fingers (Oznayim la'Torah citing the Tos. Yom-Tov in Tamid).
What are the implicatons of "al ha'Eitzim asher al ha'Eish"?
Tamid, 29b: It precludes the wood of a vine and of an olive-tree, which does not burn 1 but which immediately turns into ashes. 2
Or because they both contain knots which prevent them from burning well. Alternatively because of the praiseworthiness of the fruit. See Oznayim la'Torah (DH 've'Archu Eitzim').
See Torah Temimah, note 76. Refer also to 1:8:152:1*.
Once the logs are in place and burning, seeing as it is the nature of fire to rise, how can the Torah write "al ha'Eitzim Asher Al ha'Eish"?
Oznayim la'Torah: This is a clear proof for Chazal who say that fire came down from Heaven on to the Mizbe'ach, where it remained, and again in the time of the first Beis-Hamikdash and even in the ttime of the second. 1
See Oznayim la'Torah
Why does the Torah insert (the otherwise superfluous) words "asher al ha'Mizbe'ach"?
Rashi: To teach us that the logs of wood may not protrude from the Ma'arachah.
Menachos, 22a #1 (citing R. Eliezer b'R. Shimon): To teach us that the wood and the fire, like the Mizbe'ach, should be purchased with public funds and not donated by individuals.
Menachos, 22a #2 (citing R. Elazar ben Shamu'a: To teach us that the wood and the fire, like the Mizbe'ach, were not previously used by a Hedyot..
According to the opinion that the Mizbe'ach was ten Amos Amos tall, and that the Kohen therefore must stand on the Mizbe'ach in order to arrange the wood, and bearing in mind that it was covered with copper, how could the KOhen stand on the Mizbe'ach without burning his feet?
Moshav Zekenim: The fire of Shamayim does not jump and only burns where it is needed. We find that the burning bush was not consumed. 1 Even though we must also bring human fire, the Torah did not command to harm oneself (also the human fire will not damage).
This explains the answer of R. Eliezer and R. Yehoshua (Yerushalmi Chagigah 2:1). Avuyah exclaimed to them, 'did you come to burn my house?!' They answered, we were engaging in Torah?. was it not given amidst fire?! ' - because Heavenly fire does not damage. (PF)
Which wood may be used for the Ma'arachah?
Tamid 29b: Any wood, except for olive-wood or grape-vines, 1 is eligible to go on the Ma'arachah.
Moshav Zekenim: Their fruit goes on the Mizbe'ach in the form of wine and oil with the Menachos, so they save their 'fathers' from the fire. From here we say that a [righteous] son saves his father from Gehinom, like Avraham saved Terach.See Oznayim la'Torah on Pasuk 7, DH 'Ve'archu Eitzim'.
