Carry out the procedure of the burnt offering (Olah) as prescribed in the Torah
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This Mitzvah's Summary
We are commanded to perform the Olah (burnt offering) precisely as outlined in the Torah.
This mitzvah requires that the Olah, the burnt offering, be carried out in exact accordance with the procedure given in the Torah. The Olah, entirely consumed on the altar, represents complete devotion to Hashem, with no portion eaten by man. The steps include selecting a male animal without blemish, bringing it to the entrance of the Tent of Meeting, semichah (laying hands on the animal), shechitah (slaughtering), zerikat hadam (sprinkling the blood), and burning the flesh entirely on the Mizbeach.
Rambam explains that the Olah symbolizes total surrender to Hashem’s will. Sefer HaChinuch teaches that this offering reflects man’s readiness to devote his whole being to the Creator. The Talmud elaborates that the Olah serves as atonement for improper thoughts and inner failings, purifying the worshiper’s heart. Ramban emphasizes its uniqueness: unlike other offerings, the Olah leaves nothing for the priests or the offerer, highlighting that all belongs to Hashem.
Commentary & Classical Explanation:
- Rambam (Hilchot Ma’aseh HaKorbanot 1:1–3): Codifies the procedures of the Olah, stressing exact fulfillment.
- Sefer HaChinuch (Mitzvah 401): Explains that the Olah symbolizes complete dedication and spiritual cleansing.
- Talmud (Zevachim 7b, Menachot 110a): States that the Olah atones for sinful thoughts and improper inner dispositions.
- Rashi (Lev. 1:3): Notes that acceptance of the Olah requires purity of intention.
- Ramban: Highlights that its total burning distinguishes it from all other korbanot, showing absolute devotion.
Commentaries
Applying this Mitzvah Today
Notes on this Mitzvah's Fundamentals
Holiness – קְדֻשָּׁה
- Sefer HaChinuch (Mitzvah 401) teaches that the Olah reflects complete sanctification, since it is entirely burned, demonstrating that holiness is total dedication. Midrash Tanchuma (Tzav 14) teaches that the Olah rises entirely to Hashem, symbolizing holiness without division. Unlike other korbanot, nothing remains for human use, reflecting ultimate sanctity.
Temple – בֵּית הַמִּקְדָּשׁ
- Rambam (Ma’aseh HaKorbanot 1:1–3) codifies the Olah procedure within the Temple service, showing the Mikdash as the focal point of absolute devotion.
Mizbeach – מִזְבֵּחַ
- Ramban emphasizes that the Mizbeach consumes the Olah completely, unlike other korbanot, symbolizing total surrender to Hashem’s will.
Sacrifices – קָרְבָּנוֹת
- Talmud (Zevachim 7b) states that the Olah atones for improper thoughts, showing its role among korbanot as one uniquely aimed at inner purification. Rambam (Moreh Nevuchim III:46) suggests that the Olah, which is offered daily, served as a constant reminder of man’s dependence on Hashem, anchoring korbanot in a rhythm of devotion.
Reverence – יִרְאַת שָׁמַיִם
- Rashi (Lev. 1:3) highlights that the Olah is only accepted when intention is pure, teaching awe and care in approaching Hashem’s service. Targum Onkelos renders “לִרְצֹנוֹ” (Lev. 1:3) as “with acceptance before Hashem,” emphasizing that awe-filled intention determines whether the Olah achieves Divine favor.
Thought – מַחֲשָׁבָה
- Talmud (Menachot 110a) links the Olah to atonement for sinful thoughts, showing that the korban elevates inner consciousness and aligns one’s mind with holiness. Sforno (Lev. 1:3) explains that the Olah is specifically for “hirhurei lev” (troubling thoughts of the heart). This highlights the idea that inner corruption, though unseen, requires rectification through a visible act of devotion.
Bein Adam L’Makom – בֵּין אָדָם לְמָקוֹם
- This mitzvah reflects man’s direct service to Hashem. By devoting the Olah fully to Him, the worshiper affirms his covenantal bond with the Divine. Midrash Rabbah (Vayikra Rabbah 7:3) states that the Olah is beloved because it is entirely “for Hashem,” teaching Israel that their highest acts of worship must transcend self-benefit.
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