זאת תורת העולה, this portion now deals in greater detail with the variety of offerings which have been mentioned and discussed in some detail already in Parshat Vayikra.

הוא העולה, that is burned up on the altar during the day, as is clear from 19,6 where reference is made to “the day on which on which you slaughtered,” or in 7,16 ביום הקריבו את זבחו, “on the day he offered his meat offering, etc.”

כל הלילה, the remains are allowed to burn to ash.

ואש המזבח תוקד בו, both by day and by night.

מדו, as in Numbers 23,18 בנו צפור, [in both instances the letter ו at the end is something extraneous. Ed.] It again occurs in that mode in Numbers 24,3. Basically the word מד refers to some kind of garment, especially work oriented or vocation oriented, as in Samuel I 4,12 where the expression ומדיו קרועים, refer to a “torn uniform.”

והרים את הדשן, the procedure known as תרומת הדשן, the cleaning out of the ash, a procedure which could be performed all day long. It was mandatory to do this before the offering of the daily morning burnt offering. However, the removal from the camp of the ash could be taken care of any time during the day and not daily. When the top of the altar was too full it would be removed. (verse 4)

בחצר אהל מועד, only in the holy precincts but not in all of Jerusalem.

יקדש. Assuming that the substance (or the person) had been ritually pure prior to touching these parts of the sacrifice it now becomes sanctified, i.e. out of bounds, forbidden. Compare author’s comment on parallel verses as Exodus 29,37 as well as Leviticus 11,8.

זה קרבן אהרן ובניו. According to the plain meaning of the verse the persons meant are Aaron and his successors, other High Priests subsequent to him. Our sages (Menachot 51) interpret the verse to refer to all ordinary priests as well. In other words, any newly inducted priest is required to bring a gift offering as his first service in the Temple.

מרבכת, softened with oil according to the requirements of the individual sacrifice. Seeing this had to be baked in an oven, it needed to be softened with oil.

תפיני, an expression denoting baking of some kind. The letter א is somehow absent in this word. This missing letter א is not unusual, for instance it occurs in Isaiah 13.20 לא יהל ערבי instead of לא יאהל ערבי, “no Arab shall pitch his tent.” In Exodus 10,21 וימש חשך we would have expected ויאמש חשך, [from the word אמש, last night, i.e. darkness which normally lasts only a single night will last much longer. See author’s comment on that verse. Ed.]

תכבס, so that it [garment Ed.] will not become forbidden as past the time allowed, when it would have to be burned. [any part of the offering even blood which was never permitted to be eaten, will have to be burned if it had not been disposed of in time. In this instance the priest’s garment would have to be burned in order to get rid of the blood, unless it had been washed out in time, before the deadline. Ed.]

וכל חטאת אשר יובא מדמה אל אהל מועד, the following comprise the sin offerings included in the verse we are discussing. 1) The bull offered as a sin offering by the High Priest; 2) the bull offered on behalf of the people who had become inadvertent victims of a faulty ruling by the High Court, known as פר העלם צבור in Talmudic parlance. 3) Both the bull and the male goat offered as sin offering on the Day of Atonement. 5) The male goats which are offered as sin offerings for inadvertent sins involving idolatry. Concerning all the above 5 sin offerings the Torah requires the blood to be offered inside the sanctuary, either on the dividing curtain or the golden altar. This is the plain meaning of the text.