1) (Vayikra 1:8): "And the sons of Aaron, the Cohanim, shall arrange": I might think even a hundred (sons); it is, therefore, written (Vayikra 1:12): "And the Cohein shall arrange them." I might think one Cohein arranges all of the limbs; it is, therefore, written: "And they shall arrange." How is this to be reconciled? One Cohein arranges two limbs. How many limbs are there? Ten. And one (Cohein) for the innards, so that a lamb is offered up by six (Cohanim). These are the words of R. Yishmael. R. Akiva says: "And they shall arrange" — two; "the sons of Aaron" — two; "the Cohanim" — two, whereby we are taught that a lamb is offered up by six. "the Cohanim" — to include those who are bald (baldness not being considered a disqualifying blemish). 2) "And the sons of Aaron, the Cohanim, shall arrange the pieces, the head, and the suet" — whereby we are taught that the head and the suet are not classed with the pieces. Another facet: He was to place the suet on the (bloodied) shechitah site in deference to the Exalted One. And whence is it derived that head and suet precede (for arrangement) all of the imurin (the devoted portions)? From (Vayikra 1:12): "and its head, and its suet, and the Cohein shall arrange them, etc." 3) R. Chiyya says: Whence is it derived that the shechitah site is the throat? From "And the sons of Aaron, the Cohanim, shall arrange the pieces." Let it not continue "the head and the suet." Were they not included among all the limbs? Why mention them separately? But, because it is written: "And he shall flay the burnt-offering and he shall cut it into its pieces, and the sons of Aaron, the Cohanim, shall arrange the pieces," (I might think that only) pieces which were flayed (should be arranged on the altar). Whence would I derive that the head, which was already severed by shechitah [— apparently from the throat —] (for which reason it was not flayed) [Whence would I derive that it, too, should be placed upon the altar?] It is, therefore, written "the head and the suet." 4) (Vayikra 1:8): "upon the wood, upon the fire": wood which is readily flammable. Now is all wood kasher for the woodpile? Yes, all woods are kasher except olive-wood and grape-vine, but most commonly used are young boughs of fig, nut, and pine. R. Eliezer adds carob, palm, sycamore, mayish, and oak. 5) I might think that one who vowed a burnt-offering could bring its wood and fire with him; it is, therefore, written: "upon the wood, upon the fire, which is upon the altar." Just as the altar is communal, so the fire and the wood must be communal. These are the words of R. Elazar b. R. Shimon. R. Eliezer says: Just as the altar was not used for mundane purposes, so the wood and the fire must not have been used for mundane purposes. Another facet: "upon the wood, upon the fire, which is upon the altar" — the wood is not to project from the woodpile. 6) (Vayikra 1:9): ("And its innards and its legs he shall wash with water") He shall wash the innards, and he shall wash the legs — even if the innards of one olah got mixed up with those of another, or with those of a temurah. I might think even if it got mixed up with p'sulin; it is, therefore, written (Vayikra 1:9): "and its innards," to exclude what got mixed up with p'sulin. I would then exclude what got mixed up with p'sulin, but not what got mixed up with higher or lower-order offerings; it is, therefore, written: "and its innards and its legs." 7) "he shall wash": I might think that just as "washing" written elsewhere (in respect to one who has had an emission) is with forty sa'ah, here, too, forty sa'ah are required. It is, therefore, written "with water" — any amount. "with water" — and not with wine; "with water" — and not with diluted wine; "with water" — all water (even "gathered" [i.e., non-flowing] water) — how much more so with water (fit for) the (Temple) laver, (which is flowing water [but not with the water of the laver itself].) 8) (Vayikra 1:9): "and the Cohein shall smoke (the whole upon the altar"): even if it is pasul, even if it had gone out (i.e., even if the flesh had left the precincts of the azarah), even if it is piggul, even if it is nothar, even if it is tamei. I might think that this applies even if they are below (i.e., even if they had not already been placed on the altar); it is, therefore, written "upon the altar" — this applies when they are already on the altar, but not when they are below. 9) "the whole": to include the bone, the sinews, the horns, the hooves, the wool on the heads of sheep, the chin-hair of he-goats. I might think (that this applies) even if they had become detached; it is, therefore, written (Devarim 12:27): "And you shall offer your burnt-offerings, the flesh …" If "And you shall offer your burnt-offerings, the flesh and the blood," I might think the sinews and bones should be extracted, and the flesh offered (on the altar); it is, therefore, written "the whole," to include these. How is this to be reconciled? When they are attached (to the flesh) they are to be offered up. If they have become detached, even if they are on top of the altar, they are to be taken down. (Vayikra, Ibid.): "… a burnt-offering, a fire-offering, a savor, sweet, to the L–rd": "a burnt-offering" — to that end (i.e., he must have that intent); "a fire-offering" — to that end (i.e., to exclude charring it instead of burning it to ashes); "a savor" — to that end (to exclude roasting it beforehand); "sweet" (nichoach) — to give pleasure (nachath ruach); "to the L–rd" — to the Creator of the world.
Sifra Nedavah Chapter 6
Tap any verse to see what it echoes — and start a chain or echo from it.