זאת התורה לעולה, למנחה ולחטאת ולאשם, ולמלואים ולזבח השלמים, "This is the law for the burnt-offering, the meal-offering, the sin-offering, the guilt-offering, the consecration offerings and the peace-offerings.⁠" You will note that the order in which the categories of offerings are listed in this verse corresponds to the order in which they appear in the respective paragraphs in the Torah. The Torah commences in Vayikra with the rules of the burnt-offering, which are followed by the rules for the meal-offering, and so on.
Why does the Torah in our verse suddenly insert the words: "and the offering of the consecration rites, smack in between the guilt-offering and the peace-offerings, whereas in the earlier paragraphs dealing with the sacrifices no mention is made of the מלואים, "consecration offerings" at all? This presents a problem. If we were to say that the words קח את אהרן ואת בניו in 8,2 is the reference to the consecration offerings, then our entire order has been thrown out of gear. If, on the other hand, the consecration rites offerings are the ones mentioned in Parshat Tetzaveh (Exodus 29,35-42) the order listed in our verse here would also not be parallel to what the Torah had written thus far. Actually, the order is perfectly fine as the offerings listed in Parshat Tetzaveh as being offered by the Priests when they were consecrated do not represent a separate category of offering at all. You cannot compare these offerings to such sacrifices as the sin-offering, the guilt-offering, etc. If you will review the offerings listed in connection with the consecration rites you will find that they include such diverse sacrifices as the sin-offering, burnt-offering as well as peace-offerings. The very expression מלואים in the plural indicates that we are speaking of multiple categories of offerings here. All of the categories of offerings which formed part of the consecration rites have already been described by the Torah in detail before now.

Our verse here mentioned the burnt-offering first, concluding with the peace-offerings. The reason that the burnt-offering deserves to be mentioned first is that it is the choicest of the offerings. The reason why the peace-offering deserves to be the one with which the Torah concludes the list is that as indicated by its very name it brings about peace in the world which ensures the continued existence of the universe.
Our sages (the men of the Great Assembly) who are responsible for finalizing the wording of our liturgy have made the blessing of peace the final benediction in the central prayer עמידה, as without this blessing all the other blessings are ultimately worthless seeing that they will not endure. Solomon similarly concluded his Song of Songs (8,10) with the words: "so I became in his eyes like someone who finds an abundance of peace.⁠"
Our sages (Menachot 110) state that peace is a blessing which is indispensable even in the celestial regions. They base this insight on Job 25,2: "Dominion and strength are His, He imposes peace in His heights.⁠" On the words of our verse: "this is the law of the burnt-offering, etc.,⁠" our sages in Menachot 110 say that anyone who studies the laws of these offerings is considered as if he had personally offered them on the Altar. What the sages mean is that once one has familiarized himself with the deeper meaning of each type of offering, it enables the student of these laws to gain new insights which in turn will strengthen his resolve to meticulously observe all the precepts of the Torah. Seeing that offering the sacrifices is also meant to bring us closer to God, it is no more than reasonable that studying these laws will have a similar effect. Such study and new resolve to observe the Torah will result in the sins of such people being forgiven, similar to their having performed the actual procedure of offering the relevant sacrifices. It is certainly unreasonable to suppose that the sages meant that the mere mouthing of the words of the oral Torah listing the detailed laws of the sacrificial rites would have such an elevating effect. There is a somewhat similar statement by the sages in Berachot 4 concerning people who recite Psalm 145 every day qualifying for a place in the hereafter. They certainly did not mean to imply that all that is necessary to ensure for one his place in the hereafter is a mindless recital of the words in that Psalm. What the sages meant was that by reflecting on the words in this Psalm and by understanding the allusions contained in them, the reader (student) will emerge with a newly strengthened belief in God and His loving care for mankind. This will trigger his serving God with greater intensity than before he had studied this Psalm. This in turn will result in that person earning or retaining his share in the world to come.
It is because of such reasoning that the men of the Great Assembly have included in our daily prayers such sections as the fifth chapter of Zevachim and they added that God said that when this chapter is being recited "I will account it for you as if you had offered the sacrifices listed therein (all of them).⁠"

A Midrashic approach to our verse: "anyone studying the Torah with a view to performing it (עוסק) is considered as if he had offered a burnt-offering as well as all the other offerings mentioned in our verse.⁠"

Remember that the offerings are divided into nine different categories when you include the fact that different offerings had to be offered at different locations such as the ones which had to be slaughtered on the northern side of the Altar, the ones which could be slaughtered anywhere within the courtyard (עזרה), etc.; The nine types include: עולה, מנחה, חטאת, אשם, תודה, שלמים, בכור, מעשר,פסח. You are aware already that the number nine represents the highest number of emanations and what they represent which can be attained by mortal man. The reason that the Torah provides for nine different categories of offerings is to keep the thought alive in our minds that all the offerings have to be addressed to what is beyond the ninth emanation, i.e. exclusively to Hashem. and not to any spiritual force or attribute of His below that level. This idea has also been spelled out in Torat Kohanim (Sifra Vayikra 2,5) whose author stresses that we never find any lower attributes of God mentioned in connection with offerings, such as אל, אלהים or אלוהיך, for instance, but only the tetragram, i.e. the attribute known as י-ה-ו-ה. The reason for this is not to enable anyone to claim subsequently that he had offered his offering to a different attribute.
Our sages (Sanhedrin 60) also stated that the meaning of the words בלתי לה' לבדו in Exodus 22,19 is that all sacrificial offerings must be directed to God's attribute י-ה-ו-ה exclusively. Anyone dedicating his offering to a subordinate attribute even of God is guilty of a major trespass.
The sacrifice was presented on the Altar. The Altar was ten cubits high as we know from Chronicles II 4,1 "its height was ten cubits.⁠" Seeing that according to the Torah (Exodus 27,1) the height of the Altar was three cubits high, we have to understand that the Torah referred only to the area on which the woodpile was prepared and lit. (the reference is to the "upper" cube, above the סובב, "rampart" on which the Priest walked around the Altar). The measurement given in Chronicles referred to the Altar in the Holy Temple, not the Tabernacle. Its location was never changed. This is the meaning of Chronicles I 22,1: "and this is the Altar for the burnt-offering.⁠" The site is the place where God created first man, Adam (Jerusalem Talmud Nazir 7,2). This is based on the statement there that "Man was created in the very place whence his atonement occurs, (the Altar).⁠" This was also the site where both Adam, and Kayin and Hevel his sons offered their respective sacrifices, the ones described in Genesis. This is also where Noach offered is thanksgiving offerings after the deluge. It is also the site where Yitzchak was bound and where Avraham offered the ram in Yitzchak's place. From all of these historical facts we can see that this was a very special place and serves for the offerings of the righteous and pious in all ages.
Seeing that there is such a special site for all the nine types of offerings we described earlier you will find that in connection with the patriarchs Avraham, Yitzchak, and Yaakov this site was described in the Torah as מקום, as we note in Genesis 22,3 "he (Avraham) arose and went to the מקום; (Genesis 22,4) "he raised his eyes and saw the מקום from a distance.⁠" Genesis 22,9: "they (Avraham and Yitzchak) arrived at the מקום.⁠" Genesis 22,14 again mentions this מקום, this time as the site named by Avraham "the Lord will see.⁠" In Genesis 28,11 the same site is referred to as the מקום where Yaakov spent the first night on his way towards Charan. In verse 16 of that same chapter Yaakov refers to that מקום as one at which God's presence is manifest. In verse 15 there he is overwhelmed and awestruck by this מקום, so that in verse 17 he erects an Altar in that מקום there and in verse 19 he names this Altar as the forerunner of "the house of God.⁠" If you will bother to count, you will find that the word מקום occurs nine times, an allusion to the nine kinds of offerings which we listed earlier and which are to be offered by the Jewish people on that site, (מקום).
When the first Temple was destroyed, this מקום was "swallowed" up by the earth [another manifestation of extra-terrestrial measurements occurring in connection with the Temple, the Holy Ark and the cherubs, as we mentioned earlier. Ed.] This is what the prophet Jeremiah referred to in Lamentations 2,9: טבעו בארץ שעריה, "its gates sunk into the earth.⁠" If you will look at the text you will find that the letter ט in the word טבעו, "they sunk,⁠" is written in a smaller script than the other letters. This is an allusion to the fact that the site, מקום, was swallowed up, not just the gates of the Temple. The letter ט, i.e. 9, referred also to the nine kinds of offerings which could no longer be offered on that site, מקום.