Kerisos 2:1 - 2:2

ארבעה מחוסרי כפרה (four whose atonement is incomplete) – that they bring an atonement (i.e., a sacrifice), but not for the sin, but rather to [be able to] eat Holy Things.

והמצורע – and this is also not considered for the lepers/metzoras, just as that it considers males with a flux and females with a flux, because the for the male with a flux and the female with a flux, the essence of their ritual defilement is disputed, for a male with a flux defiles through sightings and even if he saw three sightings in one day he is ritually defiled and brings one sacrifice, but the female with a flux does not bring a sacrifice until she sees three days one after another, therefore, we consider them as two [different entities], but the male leper and the female leper, the essence of their ritual defilement is not divided, as for both of them, the measurement of their defilement is like the size of a bean.

גר מחוסר כפרה – The first Tanna/teacher [of the Mishnah] holds that a convert, since he circumcised and immersed [in a Mikveh], is permitted to eat Holy Things, and the sacrifice is not indispensable other than to enter into the community (See Exodus 24:8 – “Moses took the blood and dashed it on the people and said, “This is the blood of the covenant that the LORD now makes with you concerning these commands.”). Therefore, he is not considered among the general group of those whose atonement is incomplete.

עד שיזרוק עליו הדם – if he didn’t bring the sacrifice of cattle. But if he brought the burnt offering of fowl, until its blood will be emptied out onto the wall of the altar.

ונזיר ליינו ותגלחתו – the sacrifice [brought] by the Nazirite permits him to drink wine and to cut his hair and to become defiled to the dead, for even though he has completed the days of his Nazirite [vow], he is not permitted to have wine or to cut his hair or to become defiled by the dead until he brings a sacrifice. But the first Tanna/teacher [of the Mishnah] does not consider the Nazirite, and doesn’t teach other than those who would be permitted to Holy Things, but the Nazirite when he brings a sacrifice, is permitted to have wine, which is unconsecrated.

הבא על שפחה חרופה (someone who has sexual relations with a designated maidservant – who is half-slave and half-free and betrothed to a Hebrew slave) – as it states in Scripture (Leviticus 19:22): “With the ram of reparation offering the priest shall make expiation [before the LORD},” and further it is written, “and the sin that he committed will be forgiven him,” to include a willful transgression like that of an inadvertent sin.

ונזיר שנטמא – as it is written (Numbers 6:9): “If a person suddenly dies near him,” – פתע/aforethought – this is inadvertently, and similar it says (umbers 35:22): “Or if he pushed him without malice aforethought,” -פתאום/suddenly – this is willful, but there is no punishment other than through willful [transgression].

ועל שבועת העדות – a sliding-scale offering that is stated for the oath of testimony (i.e., if a plaintiff claims that witnesses have information supporting his case and requests that they testify on his behalf, and they refuse to testify and deny that they have this information, they are required to take an oath to that effect. If the oath of testimony was taken falsely, they are required to bring a sin-offering as an atonement.), Scripture requires on the willful offender like the one who acted inadvertently, for it all of them it is stated in all of them, "ונעלם" /”and the fact has escaped him” (Leviticus 5:4), but here, it does not state, “ונעלם”/:”and the fact has escaped him.” (see also Tractate Shevuot, Chapter 4, Mishnayot 1-2).

ועל שבועת הפקדון – the guilt offering that is mentioned in the oath of a deposit (i.e., an oath taken with the intention of falsely denying a deposit or a debt. One who owes another money or property and denies his obligation, whether the false oath was deliberate or the result of an honest mistake must repay his debt and add one-fifth to it, and he must bring a ram as a guilt-offering) is liable for it for willful/intention transgression like one who does it unintentionally, that is derived [by verbal analogy/Gezerah Shavah see Tractate Shevuot, Chapter 5, Mishnah 1), that they derive תחטא תחטא through verbal aalogy (Leviticus 5:21-22 and Leviticus 5:1): “When a person sins/תחטא and commits a trespass against the LORD by dealing deceitfully with his fellow in the matter of a deposit or a pledge, or through robbery, or by defrauding his fellow; 22)or by finding something lost and lying about it; if he swears falsely regarding any of the various things that one may do and sin thereby (from the Oath of Testimony – Leviticus 5:1 –"ונפש כי תחטא"/”if a person incurs guilt – [when he has heard a public imprecation and – although able to testify as one who has either seen or learned of the matter – he does not give information, so that he is subject to punishment).