Musar su Levitico 6:2

היא העולה על מוקדה . Our sages (Vayikra Rabbah 7,6) say that anyone who brags or boasts will be judged by fire. This statement is rooted in our verse here, i.e. if someone is עולה, he will find himself on the מוקדה, on the site where things are apt to be burned.

להרים הדשן מעל המזבח . Rabbi Menachem Habavli writes that the reason for this procedure is that after a sinner has received his punishment and his flesh has been turned to דשן, ash, through the penalty of "fire," having been applied to him, the subject is closed and one must not remind the sinner of it by saying to him: "remember your former deeds." There is an allusion here that after the soul has received its punishment in the mythical river Dinur (Daniel 7,10), it is entitled to be respected again because it is after all a princess, i.e. descended directly from G–d. Any penitent sinner deserves to be honored. The meaning of והרים את הדשן then is that "he is to be raised from the ashes." When the verse continues ושמו אצל המזבח, this means that he is to be re-instated near the holy site, the altar.

Let us get back to the main subject. The Holy Temple and Jerusalem are the root of sanctity on earth. This is the real reason that the priests are not allowed to consume the בכורים before they have been deposited in the precincts of the Holy Temple. Inasmuch as the בכורים, the first ripe fruit of the year's various crops, are called ראשית, this teaches that great sanctity attaches to them, as we have explained on another occasion. This is why they have to be transported to a sacred place, and why people who are sanctified for their G–d, i.e. the priests, have to consume them inside Jerusalem. The mystical dimension of why similar rules apply to the consumption of קדשים קלים, sacrificial meat of a subordinate degree of sanctity, as well as to the consumption of the second tithes of the grain, oil, and grape harvests is that these represent the basic elements of our food supply. The remains of the sacrificial meat may not be eaten until their blood has been sprinkled on the altar because the blood represents the life of these respective animals. After this "life" has been dedicated to the altar, the body of the animal may be enjoyed. Remember that, just as the service, i.e. the sacrificial animal belongs to G–d as a gift, so does the person performing the service since the main purpose of sacrificial service is to bring oneself close to G–d, i.e. to make a present of oneself to G–d. We have explained the concept of אדם כי יקריב מכם, that man sacrifices himself, many times. The total offering, עולה, is in a class by itself; all of the animal (except the skin) is burned on the altar; this is because it is meant to atone for sinful thoughts as opposed to sinful deeds. When the Torah (Leviticus 6,2) describes it as מוקדה על המזבח כל הלילה, "remaining on the site where it is burned all night long," this is an allusion to sinful thoughts which occupy a person while he lies in bed. The קדשים קלים, on the other hand, allude to the שלימות הגוף, the perfection of one's body.