Comentário sobre Levítico 1:7

אש … ‎ונתנו AND [THE SONS OF AARON …] SHALL PUT FIRE [ON THE ALTAR] — Although the fire descended from heaven, it was nevertheless a religious duty to bring also some fire of profane origin (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 10; Yoma 21b; cf. Rashi on Leviticus 10:2 and Note thereon).

ונתנו בני אהרן, ”the sons of Aaron are to place the blood, etc.” The reason why the Torah uses the plural mode, -as if one priest by himself could not perform this task- is that it is customary for the Torah when describing the functions performed by the priests in the Tabernacle, to use the plural mode. There used to be numerous priests milling around in the Temple precincts, seeing that there they would be in the proximity of the Shechinah. We have the principle of ברוב עם הדרת מלך, when the king is surrounded by a multitude of his subjects this reflects positively on the degree of his glory.” [Menachot 62 (et al) where a function is distributed amongst 3 priests although a single one could easily have performed it by himself. Ed.]

It is a mitzvoh to bring [some fire]. This does not mean that the fire descended every day, but rather the fire that descended in the days of Moshe did not depart from the altar until the Jewish people came to the Eternal House (First Temple). Then, a fire descended from Heaven in Shlomo [HaMelech]’s building, and it did not depart until the days of Menashe, as [the Sages] taught [in a Baraisa] at the end of the first chapter of Yoma.

עצים על האש, “wood (in order) on the fire.” The fire had to be placed there first.

בני אהרן הכהן THE SONS OF AARON THE PRIEST — They shall place the fire on the altar as sons of Aaron the priest: implying that Aaron should always minister in his priestly dignity (i. e. when attired in his priestly garments), consequently if he officiated in the garments of an ordinary priest his service is invalid (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 9; Zevachim 18a).

והפשיט ונתח ונתנו בני אהרן הכהן על האש, “after skinning it, the sons of Aaron are to cut it up and place fire on the altar.” Nachmanides points out that the Torah does not describe these procedures in their traditional sequence. The first step in the procedure was the arranging of the woodpile on the altar on which the remains of the animal would be burned. Only after this had been put in place, was the carcass of the burnt offering cut up into pieces. Similarly, when the Torah, in verse 8, describes the priests as arranging the pieces in the following order: the head, the fat parts, followed by (verse 9) the innards and the feet, after the latter two have first been washed. This is incorrect, seeing that as soon as the carcass has been cut up the parts that need to be washed are being washed. The sequence reported here is not one that is mandatory. Our verse (5) was only concerned with the sprinkling of the blood being the first step in the various procedures necessary to complete the offering. The final step was the burning up of the eyvarim, (Talmud Tamid 30). The Torah hints at this when it adds the words והקטיר הכהן את הכל, “the priest is to burn it all.” The reason why the Torah repeated the command to burn up the various pieces, having first mentioned some parts being placed on the fire, is to teach that after being placed on the fire the priest must not wait until the fire has consumed it all before placing the other parts on the fire to be burned up. When dealing with a burnt offering that is a voluntary offering, there was no need to first arrange the fire properly before proceeding with other steps of the procedure. On the other hand, the daily tamid burnt offering, a mandatory public offering both in the morning and evening, paid for by public funds as it represented the whole nation, had to follow the sequence outlined by the Torah in every detail. The woodpile for consuming that offering was arranged meticulously every morning. (Leviticus 6,5)

In his role as kohein godol. Otherwise, why does it say “the kohein”? Similarly, why does it say: “the sons of Aharon the Kohein”? If [you say] it comes to exclude the unfit kohanim, [that cannot be,] for the verse already excluded them from receiving the blood, which is the first step in sprinkling the blood, so much more so [they are excluded] from the rest of the service that follows! Rather, it tells you that the entire service of the kohein godol should be in the way of a kohein godol, and that [the entire service] of an ordinary kohein should be in the way of an ordinary kohein, i.e., the kohein godol wears eight garments and the ordinary kohein wears four garments.

That is that He commanded us to burn a fire on the altar every day continuously. And that is His, may He be exalted, saying, "A continual fire shall be kept burning on the altar, not to go out" (Leviticus 6:6). And this is only possible with His having commanded to place fire continually on the wood in the morning and in the afternoon, as it is explained in the second chapter of Yoma and in Tractate Tamid. And in the explanation, they said that even though the fire descends from the heavens, it is a commandment to bring it from the commoners (humans). And the laws of this commandment - meaning the arrangement of the fire which they are to do every day on the altar - have already been explained in Yoma and in Tamid (See Parashat Tzav; Mishneh Torah, Daily Offerings and Additional Offerings 2.)