Why must the Par and the Sa'ir be burned outside the Camp?
Rashi: Because their blood was brought into the Heichal to atone 1 and to be sprinkled in the Kodesh Kodashim.
Like the Par Kohen ha'Mashi'ach (4:12) and the Par He'elam Davar shel Tzibur (4:21) - as opposed to a Chatas Chitzonah, whose blood was erroneously taken into the Heichal, which is burned in the Azarah. See Torah Temimah, Shemos 6:23.
Who takes the Par and the Sa'ir to be burned outside the Camp?
Ramban #1 (citing the Ibn Ezra): The Par and the Sa'ir ate taken out to be burned by the person who is instructed by Aharon (who is mentioned earlier).
Ramban #2: They are taken out by an unnamed person, whoever it may be.
Targum Yonasan: They are carried out on a pole by young Kohanim.
Why does the Torah insert the word "Chatas" twice - "ve'Eis Par ha'Chatas ve'eis Se'ir ha'Chatas'?
Zevachim, 83a: To teach us that the clothes of those who take out other Parim and Se'irim ha'Nisrafin 1 become Tamei - like the clothes of those who take out the Par ve'Sa'ir of Yom Kipur.
See Torah Temimah, note 117 and refer to to 16:27:1:1*.
How will we reconcile the currenr Pasuk "Yotzi el mi'Chutz la'Machaneh", implying 'outside one Machaneh - the Azarah) with the Pasuk in Vayikra, 4:12 - in connection with the Parim u'Se'irim ha'Nisrafin - which are burned outside three Machanos (the Azarah, the Har ha'Bayis and Yerushalayim - See Torah Temimah, note 118)?
Yoma, 68a: The current Pasuk is referring (not tto the burning of the Par and the Sa'ir - which is compared to the burning of the Parim u'Se'irim ha'Nisrafin, but ) to the fact that, after leaving the Azarah, whoever is carrying it, becomes Tamei together with the clothes that he is wearing. 1
See Torah Temimah, note 119.
In what state are the skin the flesh and the dung of the Par and the Sa'ir burned?
Yoma, 67b: Cut into limbs but not skinned - which we learn via a Gezeirah Shavah 'Or, Basar u'Peresh' 'Or, Basar u'Peresh' from Parim ha'Nisrafin u'Se'eirim ha'NIsrafin' in Vayikra, 4:11. 1
See Torah Temimah, note 120.
Why does the Torah switch to the plural ("Vesarfu ba'Eish") and then back to the singular ("veha'Soreif osah" - in the following Pasuk)?
Ramban: To teach us that, even if many participate in the burning - one brings the 'matches', one arranges the wood and one lights the fire, it is only the one who actually sets fire to the Par and the Sa'ir who becomes Tamei and who renders his clothes Tamei, the moment the fire spreads to the majority of the animals.
