Kohen Gadol
ויקרא ו,ג: וְלָּבַשׁ הַכֹהֵן מִדּוֹ בַד וּמִכְנְסֵי־בַד יִלְבַּשׁ עַל־בְּשָׂרוֹ וְהֵרִים אֶת־הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָעֹלָה עַל־הַמִּזְבֵּחַ וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ:
Baal HaTurim: מדו (his fitted clothes) This word appears twice in Tanach: here; and in Shmuel 2 20,8 where Yoav the general put on his fitted uniform. This indicates that the priestly garments were akin to battle garb (like the Meil which resembled a coat of mail). And that in the merit of the priestly garments the Jews would be victorious in battle.
The Talmud (Yoma 69a) relates the following incident:
"The 25th day of Teves is a day of celebration. No fasting is permitted. It is called Yom Har Gerizim - the day of Mount Gerizim. On that day the Cusim (Samaritans) asked Alexander the Great for permission to take over the Holy Temple so they could destroy it. Alexander granted them permission. Shimon HaTzaddik (Shimon the Righteous) was informed. He dressed himself in the garments of the Kohain G-dol (High Priest, which, under normal circumstances was forbidden), and gathered together some Jewish notables. Carrying torches to light their way, they walked all through the night to meet Alexander. When the first rays of dawn illuminated the skies Alexander saw the silhouettes of Shimon's party in the distance and asked of his entourage who are these men? The Cusim that were escorting him answered these are the Jews that wish to rebel against you. As they approached the town of Kefar Saba and the sun rose in the heavens Alexander was able to distinguish the features of Shimon HaTzaddik. Alexander stepped from his royal carriage and prostrated himself before Shimon. The Cusim that accompanied Alexander were puzzled and asked Alexander, why would a great king such as you bow down to a Jew. Alexander told them that Shimon HaTzaddik's visage was that which appeared before him in a dream that he dreamt before engaging in every battle that he fought, assuring him of victory.
Alexander asked Shimon his reason for approaching him. Shimon said, is it possible that the Holy Temple in which prayers are uttered on your behalf and on behalf of your empire will be destroyed because idol worshippers have plotted to do so? Alexander asked of whom do you speak, and Shimon responded, of these men (the Cusim) who stand before you. Alexander granted permission to the Jews to do to the Temple of the Cusim on Mt. Gerizim what they had plotted to do to the Holy Temple. The Temple of Mt. Gerizim was destroyed and a great celebration by the Jews commemorated that event for many years afterwards."
Thus Shimon HaTzaddik stood courageously before the most powerful man on earth and defended the honor of G-d and the sanctity of His Holy Temple. The Talmud goes on to relate that Alexander requested that a statue of himself be placed in the Temple Sanctuary. Shimon HaTzaddik told him that would be an abomination to HaShem, and instead promised that all male babies born to the priests that year would be named after Alexander.
A miracle in the Bais haMikdash
ויקרא ו,ג: וְלָּבַשׁ הַכֹהֵן מִדּוֹ בַד וּמִכְנְסֵי־בַד יִלְבַּשׁ עַל־בְּשָׂרוֹ וְהֵרִים אֶת־הַדֶּשֶׁן אֲשֶׁר תֹּאכַל הָאֵשׁ אֶת־הָעֹלָה עַל־הַמִּזְבֵּחַ וְשָׂמוֹ אֵצֶל הַמִּזְבֵּחַ:
Baal HaTurim: ושמו The gematria of this word (352) is equal to the phrase במקומו ונבלע "it was swallowed up in its place." One of the daily miracles in the Bais haMikdash involved the earth of the Courtyard swallowing certain articles where were no longer usable but were (due to their former function) not permitted to be removed from the Courtyard. These articles included the ashes from the Menorah and the inner Altar.
Value of Torah
ויקרא ו,ב: זֹאת תּוֹרַת הָעֹלָה הִוא הָעֹלָה
The Baal HaTurim explains in his commentary that if one studies the verses pertaining to the elevation offering it is valued by G-d as if he brought that offering. The Gemara in Tractate Menachos tells us that if one studies and fervently recites the portion of the Torah pertaining to any offering it is valued as if the person had brought that offering.
The Baal HaTurim explains that there is a commonality between the Torah and the (Koran Olah) elevation offering. The Torah is referred to as "fire" just as the elevation offering is burnt in fire. In addition, offerings are referred to in the verse as "bread" and a verse in Mishlei refers to the Torah as "bread." Just as the world cannot survive without bread, which is the staple of life, it cannot survive without Torah.
The phrase זאת תורת by most of the Korbanos teaches this principal. The Baal HaTurim finds a further allusion in this verse that states "the law of the elevation offering; it is the elevation offering.’