Zevachim 4:1 - 4:2

בית שמאי אומרים כל הניתנין על מזבח החיצון – there are those from them that require four gifts. And there are those from them that require two [gifts] which are four [gifts]. And are [those] that require one gift as is taught in the Mishnah in the other chapter (i.e., the next chapter, Mishnayot 3-8). But now that it said that for all of them that he did not give anything other than one gift, de facto, he has expiated, as it is written (Deuteronomy 12:27): “and of your other sacrifices, the blood shall be poured out [on the altar of the LORD your God],” one pouring is implied, for it is not written “all around,” that would imply two gifts which are four.

ובחטאת שתי מתנות – three portions wee stated regarding the outer sin offerings in Leviticus, one with the male goat of the chieftain (Leviticus 4:22-26), and two concerning the sin offerings/purification offering of the individual (Leviticus 4:27-35), one with a female lamb (Leviticus 4:32 and following) and one with a female goat (Leviticus 4:28 and following). With two of them, it is written as (Leviticus 4:30,34), the word"קרנת [מזבח]" /”horns [of the altar] is written defectively, and one of them (Leviticus 4:7 – “The priest shall put some of the blood on the horns of the altar/קרנות המזבח of aromatic incense,” it is written in full. But the School of Shammai has the tradition of the traditional reading of Scripture (vowels) which must guide us/אם למקרא (as opposed to that of אם למסורת/he traditional Scripture text (without vowels) is authoritative in Biblical interpretation), there are hence, six, but there are only four on the altar [itself], and the two extra were not said other than that Scripture taught them to invalidate an act by omission, but the School of Hillel holds that regarding these of the traditional reading of the vowels/אם למקרא – that implies six and the others are of the אם למסורת –which it implies, four therefore is one more than the traditional Scripture text (without vowels) and one less than from the traditional reading of Scripture, and that would make five, four for the Mitzvah and one to invalidate an act by omission, but if he gave one gift, he has made expiation.

לפיכך – the sin-offering and all of the offerings, according to the School of Hillel, and according to the School of Shammai all of the other offerings outside of the sin-offering, if he placed the first in the proper manner (i.e., in silence) but the second with the intention of eating the flesh outside of its appropriate time, he has atoned, and the sacrifice is fit to be offered through the first gift, for the second does not permit the flesh, as it was permitted through the first gift. Therefore, it is not disregarded.

נתן את הראשונה חוץ לזמנה וכו' פיגול וחייבין עליו כרת – for the intention is not outside of its place and the second removes it from being an offering disqualified by improper intention, it was established with the first [sacrifice] when all who were permitted to it offered it up.

אם חסר אחת מכל המתנות לא כפר – for regarding the bull for the whole community of Israel [that had erred] that the mater escapes the notice of the congregation it is written (Leviticus 4:20): “He shall do with this bull just as is done with the [priest’s] bull of purification offering; he shall do the same with it,” and this is a verse that is not necessary, for all of his Divine Services are explained in it, but rather it comes to multiply the warning of the sprinklings that are in it. And it means this, and he did for him as I have written for you his Divine Services, and he repeated them to invalidate by an act of omission for if he left out of one of the gifts he did not atone.

לפיכך (אם נתנן כולן כתקנן) – for since all of them permit, this one does not permit without that one, and this one does not invalidate without that one.

ואחת שלא כתקנה – with an intention outside of its [appropriate] time.

פסול – for it was not permitted with the first [sprinklings].

ואין בו כרת – for we don’t have an improper intention that disqualifies with a half that permits.