Musar for Pesachim 149:6
א"ל גלי רחמנא התם וילפינן מינה
Said he to him, But R'Hinena the Elder said in R'Assi's name in R'Johanan's name: If a man fires an oven, sweeps it out, and roasts the Passover-offering in it, that is not 'roast with fire,' because 'roast wi fire,' is stated twice.<span class="x" onmousemove="('comment',' Ex. XII, 8, 9. The repetition emphasizes that it must be roast actually over the fire itself.');"><sup>3</sup></span>
Shenei Luchot HaBerit
To return to our main subject, that the person presenting the offering is in fact the real sacrifice, something we derived from the wording of Leviticus 1,2: אדם כי יקריב מכם. This has an additional mystical dimension. It can happen that man is "sacrificed" even in our world [not only when the soul is sacrificed by the archangel Michael on the Celestial Altar. Ed.]. This happens as a result of the transmigration of souls as we have explained earlier (Torah Ohr on Eikev). It is the reason why we are commanded to slaughter animals even when we consume them as חולין, non-consecrated meat. Extreme care has to be taken in the performance of ritual slaughter so that we do not wind up eating נבלה. When this happens the verse from Genesis 34,7: נבלה עשה בישראל, "he committed an outrage in Israel," would apply. No one knows whose soul the animal in question harbored. By not having been slaughtered in the most meticulous way a great injustice may have been done. According to the directive ואהבת לרעך כמוך, "Love your neighbor like yourself," the obligation to kill the animal in such a way that its death elevates it spiritually is included. Should the animal die of natural causes (any cause other than approved ritual slaughter) the spirit of impurity which was contained in that animal will not have been released but will suffuse it. On the other hand, if it is healthy and contains some spark of sanctity, and is killed by means of ritual slaughter the soul will exit in purity.
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