The culmination of the peace offering brings a deeply personal gift into contact with the community's constant rhythm of worship. As the choice portions are given over to the fire, the process of atonement and drawing closer to God is completed. This final burning is a collaborative effort carried out by multiple priests [אילת השחר]. It is performed specifically by the male descendants of Aaron [תורה תמימה] who are legally fit and actively serving in the priesthood at that moment [רלב״ג].
The select fats destined for the fire are treated as a single unit [ביאור שטיינזלץ, רמב״ן, מלבי״ם, רד״צ הופמן]. This stage introduces several strict requirements. First, only a completely valid offering may be placed on the fire; if any disqualification occurs beforehand, it cannot be brought to the altar [רמב״ן, תורה תמימה, מלבי״ם, אדרת אליהו]. Furthermore, the fats of different offerings must never be mixed. Each offering must be handled separately. Yet, within a single peace offering, all the fat portions can be gathered in a bowl and burned simultaneously, unlike a burnt offering where the limbs must be offered sequentially [רמב״ן, תורה תמימה, מלבי״ם, אדרת אליהו].
The placement of these fats on the altar connects the individual's sacrifice to the daily communal worship. The primary approach among commentators is that the peace offering is placed in addition to the daily morning burnt offering. This establishes a fundamental rule: the constant, daily communal offering must always precede any private, voluntary offering [רש״י, חזקוני, רלב״ג]. The fact that the wood and fire are already arranged on the altar serves as evidence that the daily offering is already present [מזרחי, שפתי חכמים]. Consequently, when the priest sets up the wood, he must do so with the clear intention that the daily offering will be first [דברי דוד]. This reflects a broader principle that whenever an offering is mentioned as an addition, the foundation it is added to must come first [גור אריה].
Other commentators understand this placement more literally, focusing on physical location and procedure. The portions of the peace offering are placed directly beside the burnt offering [ביאור יש״ר, רד״צ הופמן], or they are burned in the exact same manner, which makes it unnecessary for the instructions to repeat the details of arranging the wood and fire [ביאור יש״ר, הכתב והקבלה]. Placing the fats of a peace offering—which carries a lighter level of holiness—on top of the burnt offering, which possesses the highest level of holiness, reveals a profound concept. It shows that different degrees of holiness do not cancel one another out, and both can coexist on the same altar [חתם סופר, רד״צ הופמן].
The process concludes by describing the sacrifice as a fire offering and a pleasing aroma to God. By comparing the specific terminology used across the different types of peace offerings—whether from cattle, sheep, or goats—commentators note that terms like fire offering, bread, and pleasing aroma apply equally to all of them. This uniformity teaches that regardless of the animal brought, every offering must be entirely free of physical blemishes and must be presented with pure, focused intention toward God [תורה תמימה, מלבי״ם, אדרת אליהו].