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1)

(a) The Kohanim received the skin of Kodshei Kodshim.

(b) Our Mishnah learns from the Pasuk "ve'ha'Kohen ha'Makriv *Olas Ish*" - that the skin of an Olah belongs to the Kohanim only if the Basar is fit to be brought on the Mizbe'ach to atone for the owner (i.e. that it did not become Pasul before the Zerikah).

(c) They did however, receive the skin of an Olah that was Shechted she'Lo li'Shemah (as we shall see later) - despite the fact that the owner did not fulfill his obligation.

(d) The Kohanim received the skin of an Olah - irrespective of whether the owner was a man or a woman.

(a) We know that the skin of other Kodshei Kodshim (besides the Olah) also goes to the Kohanim - from a 'Kal va'Chomer' from Olah, where they do not receive the Basar, 'Kal va'Chomer' Chatas and Asham, where they do.

(b) We might have asked on this from the Mizbe'ach - which receives the Basar of an Olah, but not the skin.

(c) We reject this Pircha however - based on the fact that the Mizbe'ach does not receive the skin of any other Korban either.

(a) Rebbi Yehudah in a Beraisa learns from "Olas Ish", to exclude Olas Hekdesh, which Rebbi Chiya bar Yosef interprets as 'P'rat le'Olah ha'Ba'ah min ha'Mosros', by which he means that - the skin of Olos that are purchased from the proceeds of Ashamos that require Re'iyah and that are sold after they become blemished do not go to the Kohanim.

(b) We query this however, according to the Tana who holds 'Mosros le'Nidvas Yachid' - meaning that the proceeds of those Ashamos are used, not to purchase a Korban Tzibur, but to purchase a Korban Yachid, on behalf of the owner of the Asham, in which case we will need to understand why the skin should not go to the Kohanim.

(c) And we answer with a statement by Rava based on a Pasuk in Tzav "Hi *ha'Olah* al Mokdah al ha'Mizbe'ach" - which teaches us that the Tamid shel Shachar must be the first Korban to go on the Mizbe'ach.

(d) Likewise here (where the Torah also writes "ha'Olah") - it is only the skin of the original Hekdesh animal that is given to the Kohen, but not of the substitute.

(a) According to Rebbi Aivu Amar Rebbi Yanai, 'P'rat le'Olas Hekdesh' refers to someone who designated his Olah to Bedek ha'Bayis. We cite a Machlokes in this regard, as to whether Kedushas Bedek ha'Bayis takes effect mi'd'Oraysa or only mi'de'Rabbanan. The ramifications of this Machlokes are - whether the need to redeem the animal before Shechting is mi'de'Rabbanan (because Kedushas Bedek ha'Bayis only takes effect mi'de'Rabbanan) or min ha'Torah (because it too, is min ha'Torah).

(b) Precluding the Kohanim from receiving the skin is obvious according to those who hold that Kedushas Bedek ha'Bayis is min ha'Torah - since then it is no longer 'Olas Ish', but Olas Hekdesh.

(c) In fact, it also applies according to those who hold that it does not - because that is as far as the Basar (which belongs to the Mizbe'ach) is concerned, but there is nothing to prevent the skin from becoming Hekdesh Bedek ha'Bayis min ha'Torah, according to all opinions.

(d) Rav Hamnuna queried Rav Nachman, who quoting Rabah bar Avuhah, concurs with Rebbi Yanai's explanation. The problem with that ruling is the fact that it is the opinion of Rebbi Yehudah in a Beraisa - who actually retracted from it.

(a) We learned in a Beraisa that six were designated for Nedavah - six Pushkes (boxes, in which to place the money for Nedavos).

(b) According to Rebbi Yehudah, these were in order to place the Mosaros, with which they would then purchase Olos - and the skin was given to the Kohanim.

(c) Rebbi Nechemyah (or Rebbi Shimon) objected to that - on the basis of Yehoyada ha'Kohen's D'rashah ...

(d) ... from the Pasuk in Vayikra "Ashom Asham, Asham Hu la'Hashem" - that Mosros Chatas and Mosros Asham are used to purchase Olos, whose skin goes to the Kohanim.

(a) By 'Mosar Chatas', Yehoyada ha'Kohen meant here - some of the money that was designated as a Chatas, and that was not used.

(b) We know that, according to Yehoyada, the skin of Mosaros went to the Kohanim - from the Pasuk "Kesef Asham ve'Kesef Chata'os ... la'Kohanim Yih'yu".

(c) We see from this Beraisa that Rebbi Yehudah retracted from his original viewpoint - because his silence to Rebbi Nechemyah's Kashya indicated his agreement.

(d) Rav Hamnuna therefore establishes Rebbi Yehudah's D'rashah "Olas Ish", 'P'rat le'Olas ha'Kodesh' - in a case where someone declared all his property Hekdesh, as we shall now see.

(a) This latter D'rashah follows the opinion of Rebbi Yehoshua in a Mishnah in Shekalim. In a case where someone declared all his property Hekdesh Bedek ha'Bayis, according to Rebbi Eliezer - animals that are fit for the Mizbe'ach, are sold; assuming they are ...

1. ... males - as Olos.
2. ... females - as Shelamim.

(b) They cannot just ...

1. ... all be redeemed and given to Bedek ha'Bayis - since we assume that the owner wants all animals that are fit to be brought as sacrifices, to go on the Mizbe'ach.
2. ... all be offered as Shelamim - because the owner declared them Hekdesh to Hashem (not for human consumption).

(c) According to Rebbi Yehoshua, one offers the male animals as Olos - the females are sold as Shelamim, and the money used to purchase Olos.

(d) Despite the fact that Rebbi Yehoshua considers the male animals Hekdesh Mizbe'ach, the skin does not go to the Kohanim, like the skin of other Kodshei Kodshim - because there is nothing to prevent the skins from becoming 'Hekdesh Bedek ha'Bayis (as we explained earlier).

(a) Rav Sima'i bar Chilka'i objects to the D'rashah of Rebbi Yossi b'Rebbi (a third opinion) in the Beraisa "Olas Ish", 'P'rat le'Olas Geirim' - seeing as Geirim are also included in "Ish".

(b) Ravina therefore interpreted "Olas Geirim' - to refer to a Ger who died and who has no heirs.

(c) According to the Rabbanan, "Or ha'Olah" comes to incorporate - the skins of Kodshei Kodshim brought by women and Avadim.

(a) Our Mishnah already Darshened "Olas Ish", 'Olah she'Alsah le'Ish' - which comes to preclude an Olah that was Shechted Chutz li'Zemano or Chutz li'Mekomo.

(b) And the Tana Kama of the Beraisa includes from ...

1. ... "Or ha'Olah" - an Olah that was Shechted she'Lo li'Shemah.
2. ... "Asher Hikriv" - the skins of other Kodshei Kodshim.

(c) And from "Or *ha'Olah*", he excludes the skin of Kodshim Kalim (from going to the Kohanim).

(d) Rebbi Yishmael learns that the skins of other Kodshei Kodshim have the same Din as those of an Olah - from a 'Kal-va'Chomer' from Olah, like we learned in our Mishnah.

10)

(a) Rebbi, in the same Beraisa, disagrees with the previous Tana'im. According to him - the skin always goes together with the Basar.

(b) We see this by ...

1. ... Parim ha'Nisrafin u'Se'irim ha'Nisrafin - where the skin is burned together with the Basar.
2. ... Chatas, Asham and Zivchei Shalmei Tzibur - where the Basar is given to the Kohen with the skin still attached, to remove or to eat with the Korban, as he sees fit.
3. ... Kodshim Kalim, where the skin with Basar belong to the owner, to remove or to eat with the Korban, as he sees fit.

(c) Olah is unique, according to Rebbi - inasmuch as it is the only Korban which requires flaying (explaining why we need a Pasuk to teach us that it is given to the Kohanim).

(a) Rebbi learns from the Pasuk "Or ha'Olah Asher Hikriv ... *Lo Yih'yeh*" - that a T'vul Yom, a Mechusar Kipurim and an Onan are precluded from receiving the skin of the Olah.

(b) We need a Pasuk to preclude them - because otherwise, we would have thought that although they are precluded from eating the Basar of Kodshim, there is no reason why they should not receive the skin.

(c) The Rabbanan in the Beraisa learn the skin of Kodshei Kodshim from a Pasuk, in spite of the 'Kal-va'Chomer' of Rebbi Yishmael - due to the principle 'Milsa de'Asya be'Kal-va'Chomer Tarach ve'Kasav Lah K'ra' (the Torah will not refrain from stating specifically something that we already know from a 'Kal-va'Chomer').

(a) Rebbi Yishmael learn from "Asher Hikriv" - to preclude a Kohen who is a T'vul Yom, a Mechusar Kipurim or an Onan from receiving a portion in the skin of Kodshei Kodshim.

(b) The reason that he does not learn it from "Lo Yih'yeh" (like Rebbi) is because he needs "Lo Yih'yeh" for a 'Gezeirah-Shavah', like Rebbi Yochanan taught. He learns from "Lo Yihyeh" from Asham - that the bones of an Olah are permitted to use, just like those of an Asham (which are permitted together with the Basar).

(c) The 'Gezeirah-Shavah' must be 'Mufneh' (superfluous) - because otherwise we could not learn Olah (whose Basar is forbidden) from Asham (which is permitted).

(d) It is indeed 'Mufneh' - because the Torah could have written "Or ha'Olah Asher Hikriv la'Kohen".

(a) The skin of Kodshim that became Pasul ...

1. ... before the Hefshet (the flaying of the skin) - remains forbidden.
2. ... after the Hefshet - goes to the Kohanim.

(b) Rebbi Chanina, the S'gan (deputy) Kohen Gadol attested - that he never saw the skin of Kodshim having to be burned.

(c) Rebbi Akiva extrapolated from his words that if a Bechor is found to be a T'reifah after the flaying, the skin is permitted - provided it is only discovered after the Zerikas ha'Dam.

(d) The skin of a Bechor is different than the skin of the other Kodshim that we have been discussing - inasmuch as it is Kodshim Kalim, and is sometimes Shechted outside the Beis Hamikdash (as we shall see in the Sugya).

(e) The Chachamim reject his proof however - based on the principle that not seeing something does not mean that it did not happen ('Ein Lo Ra'isis Re'ayah').

(a) We observe that when our Mishnah says 'Whenever the Mizbe'ach does not acquire the Basar, the Kohanim do not acquire the skin' - it implies even if the flaying took place before the Zerikas ha'Dam ...

(b) ... like Rebbi Elazar b'Rebbi Shimon, who rules that the blood does not even permit the (detached) skin of a Pasul Korban.

(c) Consequently, the skin remains forbidden to the Kohanim - because of the Isur of Me'ilah be'Kodshim.

(d) We extrapolate from our current Mishnah that the author must be Rebbi - because he is the one who holds that the Zerikas ha'Dam permits the (detached) skin of a Pasul animal.

(a) Abaye reconciles the Reisha of the Mishnah with Rebbi. And the reason that the Mishnah presents a blanket Isur, when according to Rebbi, there is a Heter (if the skin was flayed before the Zerikah) is -because it is unusual for the Kohanim to delay the Zerikas ha'Dam until after the flaying.

(b) And Rava reconciles the Seifa with Rebbi Elazar b'Rebbi Shimon - by interpreting 'Kodem Hefshet' as 'Kodem she'Nir'u le'Hefshet' and 'Achar Hefshet', 'Achar she'Nir'u le'Hefshet' (meaning after the Zerikah, but before the skin has actually been flayed).