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2 โ[1] ืฆื ืืช ืืืจื ืืืช ืชืืจืช ืืขืืื, after the Torah had informed us about most of the sacrifices and how they were to be offered, the Torah now refers to the specific โTorahโ pertaining to each of these voluntary burnt offerings. We pointed out already that different people who feel the need to offer this sacrifice are motivated by quite different considerations. The variety of sacrificial offerings provided for by the Torah corresponds roughly to the variety of human personalities and the considerations motivating their actions. The Torah mentions as a salient feature of the burnt-offering, ืขืืื, that the entire animal is offered on the altar for ืจืื ื ืืืื, โsweet smelling fragrance,โ although only a small part of it is actually going up in flames. It is this small part which is truly the sacrifice called ืขืืื. Further parts of that sacrifice (animal) [which burned to ash from the heat but did not go up in flames. Ed. ] are deposited ืืฆื ืืืืื, next to the altar after having turned to ash. Those parts are referred to as ืืฉื, containing a certain degree of moisture which gives the fire a chance to smolder within them. This is meant by the words ืืฉืจ ืชืืื ืืืชื ืืืฉ ืืช ืืขืืื, some of it, when completely turned to ash is removed outside the camp while the priest carrying same wears garments of a lower rank. Even though these ashes are just that, ash, the place they are being consigned to cannot be just any dump but must be a site described by the Torah as ืืืืจ, ritually pure. [A significant ingredient of this โTorahโ, (call it symbolism if you will) of the Olah is the ืืืงื, the burning center of the altar. We do not find the expression in connection with the other sacrifices. Perhaps this is symbolic of the โrisingโ of the ืขืืื heavenwards. Ed.]
Version: Eliyahu Munk, HaChut Hameshulash
License: CC-BY