Kerisos 5:8 - 6:1

חתיכה של חלב וחתיכה של חלב נותר כו' – He brings a sin-offering because of forbidden fat, and a suspending guilt-offering because of doubt of left-overs, for left-overs [are punishable] by extirpation like that of forbidden fat. But the prohibition of left-overs takes effect on the prohibition of forbidden fat because it is prohibition that adds.

מביא שלש חטאות – two [sin-offerings] because of [eating] forbidden fat, and one because of [consuming] left-overs, and this is when there for him of knowledge/awareness [of his sinning] in the meanwhile, for if not, this one only brings two sin-offerings, one because of [partaking of] forbidden fat and the other because of [eating] left-overs. But one who does not teach here “three sin-offering and an unconditional guilt offering, as is taught above (see Mishnah 6 of this chapter), because most of the left-overs do not contain the equivalent of a penny, and are not worthy of anything, but the guilt-offerings of religious sacrilege do not come on less than the equivalent of a penny.

כל חטאת שהיא באה על חטא – to exclude the sin-offering of a mother who gave birth which does not for a sin, for Rabbi Yossi holds that two bring it in partnership and with a condition, as we stated in the first chapter. But the Halakhic decision is that a sin-offering is not brought in partnership, and even for sin offerings of lacking atonement.

המביא אשם תלוי. יצא ויראה בעדר – with the rest of his [flock of] sheep like completely unconsecrated [animals], For Rabbi Meir holds that since he doesn’t need it, he doesn’t sanctify it.

ירעה עד שיסתאב (sent out to pasture until it is made unclean) – but since he may have scruples (i.e., he has no clear conscience) at the time of the separation and he fears from doubtful sin, he resolved and sanctified it, and even though it might not be necessary. Therefore, it is sent out to pasture until a defect befalls it (i.e., the animal) and its monetary value falls to a free-will contribution to bring with them a donation of a burnt-offering. But the Halakha is according to the Sages.

הדם ישפך – to the arm-pit (i.e., the name of an opening in the Temple door) that is in the Temple [one needs to say: that is in the Temple courtyard].

לבית השריפה (the place of burning) – and even though that unconsecrated meat that is ritually slaughtered I the Temple courtyard require burial, this is like an disqualified sacrifice that requires burning.

נזרק הדם – before he became aware [that he had not sinned].

יאכל – the flesh/meat is eaten, as the All-Merciful stated (Leviticus 5:18): “[The priest shall make expiation on his behalf for he error that he committed] unwittingly, and he shall be forgiven,” at the time of pardon/ forgiveness, he doesn’t have awareness/knowledge. But here also, at the time of the sprinkling of the blood, that is at the time of pardon/forgiveness, he did not have knowledge, and hence, he completed all the atonement of his doubt, and he should have a kosher suspensive guilt-offering.

אפילו הדם בכוס יזרק – for Rabbi Yossi holds that the service vessels [of the Temple] sanctify the disqualification to be offered, and everything that stands to be sprinkled is considered as if it was sprinkled, and it is as if the blood had already been sprinkled before he had awareness. But the Halakha is not according to Rabbi Yossi.