[א] "כחטאת כאשם" – מה חטאת מן החולין, בידו הימנית, וביום – אף אשם מן החולין, ובידו הימנית, וביום. "תורה אחת להם" – לסמיכה. "הכהן אשר יכפר בו לו יהיה" – פרט לטבול יום ולמחוסר כפורים ולאונן. "והכהן המקריב את עֹלַת איש" – פרט לעולת הקדש, דברי ר' יהודה. ר' יוסי בר' יהודה אומר: אף עולת הגר. "עֹלַת איש" – אין לי אלא עולת איש; עולת נשים ועבדים מנין? תלמוד לומר "עור העֹלה" – ריבה. אם כן למה נאמר "עולת איש"? – עולה שעלתה לאיש; פרט לשנשחטה חוץ למקומה.
1) (Vayikra 7:7) ("As the sin-offering, so the guilt-offering. There is one law for them. The Cohein that makes atonement with them, to him shall it be.") "As the sin-offering, so the guilt-offering": Just as a sin-offering comes (only) from what is non-consecrated (chullin, and not from the tithe, ma'aser) and (its blood is applied only) with his right hand, and (is offered only) in the daytime, so, a guilt-offering. "There is one law for them": as requiring semichah (placing of the hands.) "The Cohein that makes atonement with them, to him shall it be": to exclude one who has immersed in the daytime (and is not clean until the evening), one who lacks atonement (until he brings a sacrifice), and a mourner (before the burial of his kin). (Vayikra 7:8) ("And the Cohein that offers up the burnt-offering of a man, the hide of the burnt-offering which he offered up is the Cohein's. To him shall it be.") "And the Cohein that offers up the burnt-offering of a man": to exclude a burnt-offering of (i.e., devoted to) the Temple (where the hide does not go to the Cohanim, but is sold, and its monies given to the Temple). These are the words of R. Yehudah. R. Yossi b. R. Yehudah says: To exclude the burnt-offering of a proselyte. "the burnt-offering of a man": Whence do I derive (for inclusion) the burnt-offering of proselytes, (who have died without heirs [this, in opposition to R. Yossi b. R. Yehudah]), women, and servants? From the hide of the burnt-offering." If so, why is it written "the burnt-offering of a man"? A burnt-offering that is accounted to the man, to exclude one that was slaughtered outside of its (proper) place.
[א] "כחטאת כאשם" – מה חטאת מן החולין, בידו הימנית, וביום – אף אשם מן החולין, ובידו הימנית, וביום. "תורה אחת להם" – לסמיכה. "הכהן אשר יכפר בו לו יהיה" – פרט לטבול יום ולמחוסר כפורים ולאונן. "והכהן המקריב את עֹלַת איש" – פרט לעולת הקדש, דברי ר' יהודה. ר' יוסי בר' יהודה אומר: אף עולת הגר. "עֹלַת איש" – אין לי אלא עולת איש; עולת נשים ועבדים מנין? תלמוד לומר "עור העֹלה" – ריבה. אם כן למה נאמר "עולת איש"? – עולה שעלתה לאיש; פרט לשנשחטה חוץ למקומה.
1) (Vayikra 7:7) ("As the sin-offering, so the guilt-offering. There is one law for them. The Cohein that makes atonement with them, to him shall it be.") "As the sin-offering, so the guilt-offering": Just as a sin-offering comes (only) from what is non-consecrated (chullin, and not from the tithe, ma'aser) and (its blood is applied only) with his right hand, and (is offered only) in the daytime, so, a guilt-offering. "There is one law for them": as requiring semichah (placing of the hands.) "The Cohein that makes atonement with them, to him shall it be": to exclude one who has immersed in the daytime (and is not clean until the evening), one who lacks atonement (until he brings a sacrifice), and a mourner (before the burial of his kin). (Vayikra 7:8) ("And the Cohein that offers up the burnt-offering of a man, the hide of the burnt-offering which he offered up is the Cohein's. To him shall it be.") "And the Cohein that offers up the burnt-offering of a man": to exclude a burnt-offering of (i.e., devoted to) the Temple (where the hide does not go to the Cohanim, but is sold, and its monies given to the Temple). These are the words of R. Yehudah. R. Yossi b. R. Yehudah says: To exclude the burnt-offering of a proselyte. "the burnt-offering of a man": Whence do I derive (for inclusion) the burnt-offering of proselytes, (who have died without heirs [this, in opposition to R. Yossi b. R. Yehudah]), women, and servants? From the hide of the burnt-offering." If so, why is it written "the burnt-offering of a man"? A burnt-offering that is accounted to the man, to exclude one that was slaughtered outside of its (proper) place.