Any places where it refers to the object through a pronoun, it will come in one of two ways:

Sometimes, they will refer to it through a pronoun alone - והקריבו, ושחטו, והקטירו, והקטירם, והביאה.

And sometimes, they will refer to it through a pronoun that is attached to the word את - ושחט אותו, והקריב אותם, והקטיר אותם.

And all who believe in the holiness of our Torah and the splendor of the Holy Tongue understand that it is impossible that this matter will be by accident in accordance with the will of its Author. So if it is able to indicate the pronoun through the letter ו alone, then why does it add the word את?

And the sages of blessed memory considered and researched and found homiletical interpretations in every place where the pronoun is attached to the word את. And they summarized the interpretation in every place with one rule: Any place where it refers to the direct object in an ordinary way – it will do so only through a pronoun. And any place where it means to be precise that the direct object comes precisely – then it will indicate it through a pronoun that is attached to the word את.

And this will be through two ways: 1) If it means to say that the verb extends to all of the direct object itself and not to part of it. 2) If it intends to restrict it so that the verb does not extend to any other object, only to the direct object itself.

And both these ways are found when it is repeated ונתח אותה לנתחיה (and cut it into its pieces)³²⁹ and ונתח אותו לנתחיו (And he shall cut it into its pieces)³³⁰, with respect to a burnt offering of a sheep and a cow. And they interpret that the first אותה teaches that it should cut it into its pieces, not its pieces into pieces. And the second אותו teaches that it should be kosher and not invalid.

footnotes: ³²⁹ Leviticus 1:6. ³³⁰ Leviticus 1:12.