Midrash sobre Levítico 1:9

(Fol. 15) We are taught in a Baraitha: Concerning a cattle burnt-offering the passage says (Lev. 1, 13) Sweet savour unto the Lord, which is intended to teach that before heaven all offerings, liberal as well as poor, are equal, provided they are intended to gratify the heavenly Father.

4) (Vayikra 1:13): "And the innards and the 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." (Vayikra 1:13): "he shall wash": I might think that just as "washing" written elsewhere (in respect to one who had 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].)

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.

MISHNAH: The passage says concerning the burnt-offering of a cattle (Lev. 1, 9) An offering made by fire, of a sweet savour unto the Lord, and concerning a burnt-offering of a fowl it says (Ib.) An offering made by fire, of a sweet savour unto the Lord, and concerning a meal-offering it also says, An offering made by fire, of a sweet savour, unto the Lord. This is to teach thee that no matter whether he gives much or little, he should direct his attention toward Heaven.

GEMARA: R. Zeira said: "Where is the Biblical passage to prove this? (Ecc. 5, 11) Sweet is the sleep of a laboring man, whether he eat little or much." R. Ada b. Ahaba said: "From here (Ib. ib. 10) When good increase, they are increased that eat them; and what advantage is there to the owner thereof, saving the beholding of them with his eyes?" We are taught that R. Simon b. Azai said: "Come and see that in the entire chapter of sacrifices there is not mentioned the Divine attributes Ail (God), nor Elohim (God), but the original name Jehova (Tetragrammaton) in order not to allow anyone an opportunity of doubting [as to His monotheism]. It is said concerning a Bullock (Lev. 1, 9) An offering made by fire, of a sweet savour made unto the Lord; and concerning a fowl, it is written (Ib.) An offering made by fire, of a sweet savour unto the Lord; and concerning a meal-offering it says, An offering made by fire, of a sweet savour unto the Lord. From this it may be inferred that whether one donates much or little, he should always direct his attention toward Heaven. Perhaps thou wilt say that He needs it for food; it therefore reads (Ps. 50, 12) If I were hungry, I would not tell thee; for the world is Mine; do I eat the flesh of bulls? etc. I do not ask you to bring sacrifices in order that you should do My desire or likewise, but ye are bringing the sacrifices upon your own free will, as it is said (Lev. 19, 5) In accordance with your, own free will shall it be offered."

18) "and Moses smoked the head, and the pieces, and the suet": as it is written (Vayikra 1:12): "And he shall cut it into its pieces, and its head and its suet." (Vayikra 8:21): "And the innards and the legs he washed with water": as it is written (Vayikra 1:13): "And the innards and the legs he shall wash with water." (Vayikra 8:21) "and Moses smoked the whole ram upon the altar": as it is written (Vayikra 1:13): "and he shall smoke it upon the altar." (Vayikra 8:21): "It is a burnt-offering for a sweet savor": as it is written (Vayikra 1:13): "a fire-offering, a sweet savor to the L–rd." From here it is derived that all (the limbs of the burnt-offering) are consigned to the fire.