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'‎והפשיט וגו‎ AND HE SHALL FLAY [THE BURNT OFFERING] — Why does it state “the burnt offering” (instead of merely saying, והפשיטה, “and he shall flay it”)? In order to include all burnt offerings (i. e. all עולות בהמה, whether they be free — will or obligatory, whether they are taken מן הבקר or מן הצאן, whether brought by a man or by a woman, by a free Israelite or by an Israelite עבד) in the law of flaying and dismembering (Sifra, Vayikra Dibbura d'Nedavah, Chapter 5 2; cf. Note 3 on העולה v. 4).

AND HE SHALL FLAY THE BURNT-OFFERING. He is commanded to flay it while it is whole and afterwards he sever it. The expression and he shall flay … and he shall sever refers to the owner of the offering [even if he is a non-priest], just as He said, and he shall lay his hand …⁸⁸Above, Verse 4. and he shall slaughter⁸⁹Verse 5. [which may also be done by a zar — a non-priest], for flaying and severing are not functions relating to the actual offering and are therefore valid if done by a zar. This is why [in the following verse] He says again, And the sons of Aaron [the priest shall put fire upon the altar].⁹⁰Verse 7. Similarly, it is valid that the washing of the inwards be done by a zar. Hence He says, But its inwards and its legs he shall wash in water,⁹¹Verse 9. that is, the owner of the offering, and afterwards, and the priest shall cause all to ascend in fumes.⁹¹Verse 9. He states it in the plural, and they shall put …⁹⁰Verse 7. and they shall set the pieces,⁹²Verse 8. because all duties performed by the priests are commanded in this form, since there are many priests gathered in the House of G-d to attend to the burnt-offerings, and in the multitude of the people is the King’s glory,⁹³Proverbs 14:28. but it is not indispensable, since further on He taught, and the priest shall set them in order⁹⁴Verse 12. [thus showing that even a single priest may perform all the acts].⁹⁵Ibn Ezra, however, states that they must be performed by a minimum of two priests. This he bases upon the plural expression in Verse 7: and they shall put fire. It is thus clear that Ramban’s intention here is to exclude Ibn Ezra’s opinion, since it is not the accepted law.

והפשיט את העולה, ”he is to skin the burnt offering.” The reason the Torah spelled this out is that other sacrificial offerings that are totally burned up on the altar, do not have their skin removed before their carcass is being burned. (Zevachim 5,2)