(Leviticus; Chapter 1, Verses 14 & 17)
“If one's offering to G-d is an Olah offering
from the fowl, he shall bring his offering from
turtledoves or young doves... He (Kohen –
Priest) shall tear it apart, with its feathers,
he need not divide it, the kohen shall cause it
to go up in smoke on the Altar, on the wood on
the fire – it is an Olah offering.”
Nachmanidies (1:4) explains that an
“Olah” was brought to forgive violations of
positive commandments. An individual had the
option of bringing from bulls, sheep, goats,
fowl, or fine flour. Generally, if the
individual was affluent he was able to choose a
more expensive sacrifice (bull). On the lower
end, there was the fowl offering or a meal
offering of fine flour.
Rashi (1:17) comments, based on the
Medrash Rabba (3:5), that the Kohen removed the
crop and innards of the dove, however the
feathers were left on the dove. The Medrash
asks, “But is it not true that no ordinary
person can smell the burning feathers without
becoming nauseated by it?” Rather, the reason
the Olah needs to be burned with its feathers is
in order that the Altar should be “full and
beautified with the sacrifice of a poor man.”
Commenting on the Medrash, The Yefe Toar
explains, removing the feathers would reduce the
physical size of the offering – it would not
appear as beautiful.
At the conclusion of each procedure for
each type of “Olah” sacrifice, the Torah states
“a fire offering, a pleasing fragrance to G-d.”
(Chapter 1: verses 9,13,17; Chapter 2: verses
2,9) According to Rashi (1:17), the repetition
teaches us that “one who gives an expensive
offering is the same as one who gives a modest
offering as long as his heart is directed
towards Heaven.”
The Torah is concerned a poor man might
feel ashamed of his sacrifice (Baal Haturim
2:1). Therefore, the Torah strives to make the
poor man feel dignified, as if he brought the
richest sacrifice. This is evident not only in
the procedure of the services done to the
sacrifice, but also in the way the Torah
equalizes all levels of “Olah” sacrifices by
describing each offering as “a fire offering, a
pleasing fragrance to G-d.” Credit is not given
for expensive contributions but to those whose
hearts are “directed towards heaven”.
Shabbat Shalom
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