מדרש על ויקרא 1:8

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.

9) "And the sons of Aaron, the Cohein": Why "the Cohein"? From "Aaron," do I not know that he is a Cohein? Why is it mentioned? To emphasize "in his priesthood" — to teach that if a high-priest officiated in the vestments of a regular priest, his service is pasul. And whence is it derived that if a regular priest officiated in the vestments of the high-priest his service is pasul? From (Vayikra 1:8) "the priests" — in their priesthood. So that if a high-priest officiated in the vestments of a regular priest, or a regular priest, in those of a high-priest, their service is pasul.