1) SKINS NOT GIVEN TO THE “KOHANIM”

(a) (Mishnah): If an (Olah or another) Korban (became Pasul and no part of it) will not be offered on the Mizbe’ach, the Kohanim do not receive the skin – (they receive only) “Olas Ish”, an Olah which Alsah l’Ish (is credited to the one who offered it; Rambam – which came up on the Mizbe’ach.)
(b) If an Olah was slaughtered Lo Lishmah, the Kohanim receive the skin, even though the owner did not fulfill his obligation.
(c) Kohanim receive the skin of an Olah, whether the owner was a man or woman.
(d) The skin of Kodshim Kalim goes to the owner, the skin of Kodshei Kodoshim goes to Kohanim;
(e) A Kal va’Chomer teaches the latter law – Kohanim receive the skin of an Olah, even though they do not receive any of the meat;
1. Kohanim receive the meat of (other) Kodshei Kodoshim, all the more so they receive the skin!
2. This may not be refuted by the Mizbe’ach (which receives the meat of Olah, but not the skin), for the Mizbe’ach never receives skin.
(f) (Gemara – Beraisa – R. Yehudah): “Olas Ish” – this excludes Olas Hekdesh;
(g) R. Yosi b’Rebbi Yehudah says, it excludes Olas Ger (of a convert, this will be explained).
(h) Question: What does it mean ‘this excludes Olas Hekdesh’?
(i) Answer #1 (R. Chiya bar Yosef and Rav Nachman): It excludes an Olah that came from Mosar (e.g. Mosar Asham is Ro’eh, the money is used to buy an Olah.)
1. Question: This is according to the opinion that a Mosar becomes Nidvas Tzibur (Kitz ha’Mizbe’ach, the Tzibur offers it like an Olah when the Mizbe’ach is idle, it is not Olas Ish);
i. But according to the opinion that it becomes Nidvas Yachid (the original owner does Semichah, slaughters it and brings its Nesachim), it is still Olas Ish!
2. Answer: Still, it is excluded;
i. Rava expounded “Ha’Olah” – (the morning Tamid must be) the first Olah (of the day);
ii. Similarly, we expound “Ha’Olah” – (Kohanim receive skin of) an original Olah (it was never a different Korban.)
(j) Answer #2 (R. Eibo): It excludes an Olah Hukdash to Bedek ha’Bayis:
1. This is not only according to the opinion that such Hekdesh takes effect mid’Oraisa – it is even according to the opinion that such Hekdesh takes effect only mid’Rabanan!
2. Those opinions only argue about the meat (the latter holds that since meat of an Olah will be put on the Mizbe’ach, a person does not really own it, he cannot Makdish it to Bedek ha’Bayis);
3. All agree about the skin, which will not go to the Mizbe’ach (and the Kohanim do not yet own it), it is considered that he (the ‘owner’ of the Korban) still owns it, he can Makdish it to Bedek ha’Bayis.
(k) Question (Rav Hamnuna of Rav Nachman): You say that Kohanim do not receive the skin of Olos from Mosaros – this is like R. Yehudah, but (since he did not defend his opinion, surely) he retracted!
1. (Beraisa – R. Yehudah): There were six containers for coins to buy Nedavos (Tzibur), Olos from Mosaros, the Kohanim do not receive the skin;
2. R. Nechemyah: Yehoyada ha’Kohen refutes you!
i. (Mishnah – Yehoyada ha’Kohen) (Question): “Asham Hu Asham Asham la’Sh-m” (elsewhere, it says that Asham belongs to the Kohen)!
ii. Answer: Any Mosar of Chatas or Asham is used to buy Olos, the meat goes to Hash-m (the Mizbe’ach), the skin goes to Kohanim.
(l) Rav Nachman: How do you explain the Mishnah?
(m) Rav Hamnuna: It refers to one who was Makdish his property, it is like R. Yehoshua:
1. (Mishnah – R. Eliezer): If Reuven was Makdish his property and it included animals Kosher for the Mizbe’ach, males are sold to be (i.e. to people who want to bring) Olos, females are sold to be Shelamim, the money paid for them and the rest of the property goes to Bedek ha’Bayis;
2. R. Yehoshua says, males are themselves Olos, females are sold to be Shelamim, the money is used to buy and offer Olos.
3. Even according to R. Yehoshua who says that a person makes different kinds of Hekdesh at the same time (Tam animals are for the Mizbe’ach, other property is to Bedek ha’Bayis), only the meat if for the Mizbe’ach, he agrees that the skin (even of the Olos) becomes Hekdesh Bedek ha’Bayis!
(n) (Beraisa – R. Yosi b’Rebbi Yehudah): It excludes Olas Ger.
(o) Question (R. Simai bar Chilkai): This is also the Olah of an Ish!
(p) Answer (Ravina): It excludes the Olah of a convert who died without heirs.
2) SKINS GIVEN TO “KOHANIM”
(a) (Beraisa): “Olas Ish” – this only teaches about the Olah of a man;
1. Question: What is the source to include the Olah of a Ger (some texts – Nochri), woman or slave?
2. Answer: “Or ha’Olah” – this comes to include (the above cases.)
3. Question: If so, what do we exclude from “Olas Ish”
4. Answer: We exclude an Olah which did not count for the owner, e.g. it was slaughtered Chutz li’Zmano or Chutz li’Mkomo (the Kohanim do not get the skin.)
5. Suggestion: Perhaps this is even if it was slaughtered Lo Lishmah, for the owner did not fulfill his obligation!
103b—————————————103b

6. Rejection: “Or ha’Olah” – even in this case.
7. Question: “Or ha’Olah” only teaches about an Olah – what is the source for (other) Kodshei Kodoshim?
8. Answer: “Or ha’Olah Asher Hikriv”.
9. Suggestion: Perhaps we include even Kodshim Kalim!
10. Rejection: “Olah” – this is Kodshei Kodoshim, we only include Kodshei Kodoshim.
(b) R. Yishmael says, “Or ha’Olah” only teaches about an Olah;
1. Question: What is the source for Kodshei Kodoshim?
2. Answer: We learn from a Kal va’Chomer – Kohanim do not receive meat of an Olah, yet they receive the skin – Kohanim receive meat of other Kodshei Kodoshim, all the more so they receive the skin!
3. Question: The Mizbe’ach refutes this – it receives the meat of Olah, but not the skin!
4. Answer: The Mizbe’ach does not refute this, for it never receives skin, but (a verse teaches that) Kohanim sometimes do;
i. Since (we know that) Kohanim sometimes do, (we derive that) they always do.
(c) Rebbi says, the general rule is, whoever receives the meat receives the skin – the Torah only needed to teach about Olah, for Kohanim do not receive its meat:
1. Parim and Se’irim ha’Nisrafim – they and their skins are burned;
2. Chatas, Asham, and Shalmei Tzibur are gifts to the Kohen – they may flay them or eat them with their skin.
3. Question: Regarding Olah it says “V’Hifshit Es ha’Olah v’Nitach Osah li’Nsacheha” – perhaps Kohanim do not receive the skin!
4. Answer: “Or ha’Olah Asher Hikriv (la’Kohen)”.
5. “(Veha’Kohen *ha’Makriv* Es Olas Ish)…Lo Yihyeh” – this excludes a Tevul Yom (, Mechushar Kipurim – it is not clear why this is deleted from the text here, but not below) and Onen;
i. One might have thought, they do not receive meat, for they are forbidden to eat it, but they receive skin – “Lo Yihyeh” excludes them.
(d) Question: Why doesn’t the first Tana learn from the Kal va’Chomer?
(e) Answer: He holds that even though the law can be learned from a Kal va’Chomer, the Torah taught it anyway.
(f) Question: What does R. Yishmael learn from “Asher Hikriv”
(g) Answer: This excludes a Tevul Yom, Mechushar Kipurim and Onen.
(h) Question: We already know this from “Lo Yihyeh”!
(i) Answer: He expounds that differently:
1. (R. Yochanan citing R. Yishmael): It says “Lo Yihyeh” regarding Olah and Asham – just like bones of Asham are permitted to Kohanim (they receive and eat the meat), also bones of an Olah.
2. Suggestion: We must say that the words “Lo Yihyeh” are extra, for if not we could not learn from the Gezerah Shavah, for Asham is more lenient, its meat is permitted to Kohanim!
3. Confirmation: Indeed, the words “Lo Yihyeh” regarding Olah are superfluous.
3) THE SKIN OF A “KORBAN PASUL”
(a) (Mishnah): If any Korban became Pasul before it was flayed, Kohanim do not receive the skin; if the Pesul occurred after it was flayed, they receive the skin;
(b) R. Chanina Segan ha’Kohanim says, I never saw a skin taken to Beis ha’Sereifah (to be burned on account of a Pesul).
(c) R. Akiva: From R. Chanina we learn that (even) if a Bechor was found to be Treifah after flaying, Kohanim receive the skin.
(d) Chachamim: We cannot learn from the fact that he never saw this (perhaps a Pesul never occurred!) The Halachah is, it goes to Beis ha’Sereifah.
(e) (Gemara, citing the previous Mishnah): If a Korban will not be offered on the Mizbe’ach, the Kohanim do not receive the skin.
(f) Assumption: This is even if it was flayed before Zerikah.
(g) Question: Who is the Tana?
(h) Answer #1: It is like R. Elazar b’Rebbi Shimon, who says that blood is not (Nizrak to) Meratzeh (permit) just the skin.
(i) Contradiction (Our Mishnah, which should be the same Tana): If a Pesul occurred before flaying, Kohanim do not receive the skin; if it was after flaying, they receive the skin.
1. This is like Rebbi, who says that blood is (Nizrak to) Meratzeh (permit) just the skin!
(j) Question: Is the Reisha R. Elazar b’Rebbi Shimon, and the Seifa Rebbi?!
(k) Answer #1 (and Answer #2 to Question (g) – Abaye): Since the Seifa is surely Rebbi, also the Reisha;
1. Rebbi admits that we do not flay before Zerikah. (He says that blood is Meratzeh for skin alone only when they happened to flay before Zerikah; l’Chatchilah, if a Pesul occurred before Zerikah, the animal goes to Beis ha’Sereifah in its skin.)
(l) Answer #2 (Rava): Since the Reisha is surely R. Elazar b’Rebbi Shimon, also the Seifa;
1. When the Mishnah refers to a Pesul occurring before or after flaying, it means, before or after *it was time to* flay (i.e. after Zerikah.)