Le pelli di Kodashim Kalim [sacrifici di un minore grado di santità. Possono essere massacrati ovunque nel cortile del Tempio e consumati da quasi tutti, ovunque a Gerusalemme] [sono dati] ai suoi proprietari, ma le pelli di Kodshai Kodashim [sacrifici del più alto grado di santità. Possono essere macellati solo nell'angolo nord-ovest dell'altare e consumati solo all'interno del complesso del Tempio da sacerdoti maschi o bruciati del tutto] [sono dati] ai sacerdoti. [Questo può essere mostrato attraverso] a Kal Vachomer [ ragionamento a fortiori ]: se [i sacerdoti], che non hanno diritti alla carne da un Olah , hanno diritti alla propria pelle, non è logico che dovrebbero avere diritti al nascondigli di [altri] sacrifici di Kodshai Kodashim [considerando] che hanno diritti sulla loro carne? [E] l'altare non può provare [altrimenti] perché non [non riceve mai] alcun nascondiglio.
Bartenura on Mishnah Zevachim
עורות קדשים קלים לבעלים – as it is written (Leviticus 7:8): “shall keep the skin/עור העולה of the burnt offering [that is offered],”just as the burnt offering of the Most Holy Things, so also all of the Most Holy Things.
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English Explanation of Mishnah Zevachim
Introduction
This mishnah discusses who receives the hides of different types of sacrifices.
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Bartenura on Mishnah Zevachim
עורות קדשי קדשים – the sin-offerings and guilt-offerings go to the Kohanim as the reason is explained further on.
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English Explanation of Mishnah Zevachim
The hides of less holy sacrifices belong to their owners. The Torah states that the hide of an olah goes to the priests. Since the olah is a most holy sacrifice (as is the hatat and the asham), the rabbis extrapolate that the hides of all most holy sacrifices go to the priests, as we shall see below. But when it comes to the hides of less holy sacrifices, such as the shelamim, the todah, the tithe and the first-born, they go to those who bring these sacrifices.
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Bartenura on Mishnah Zevachim
אין המזבח יוכיח – that is to say, you don’t have to state that the Altar will prove that it acquired the meat of the burnt-offering but did not acquire the hide and even you should no be amazed regarding the Holiest of Holy Things for even though the Kohanim acquired their meat, that they would not acquire their hides. This is not a proof, for the altar does not have the hide in any case. But regarding the Kohanim, we have found that they did acquire the hide of the burnt-offering as an a fortiori derivation that they would acquire the hides of the Holiest of the Holy Things.
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English Explanation of Mishnah Zevachim
The hides of most holy sacrifices belong to the priest. This is a kal vehomer: if with an olah, even though they do not acquire its flesh they do acquire its hide, is it not logical that they acquire the hides of most holy sacrifices, when they do acquire their flesh? While the Torah states that the hides of the olah go to the priest, the rabbis expand this to include all most holy sacrifices. The argument is a kal vehomer argument, which roughly translates as an “all the more so” type of argument. If the priests receive the hide even when they don’t receive the flesh, as is the case with the olah, all the more so they receive the hide when they do receive the flesh, as is the case with the asham and hatat.
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English Explanation of Mishnah Zevachim
The altar does not refute [this argument], for it does not acquire the hide in any instance. In order to refute a kal vehomer argument, what one must do is show that the relationship between the two things being discussed is not stable. In our case, the mishnah tried to claim that the relationship between hide and flesh is stable whenever one receives the flesh, he receives the hide. However, the altar could seemingly prove the opposite the altar receives the flesh and doesn’t receive the hide. Therefore, we could say that the priests receive the flesh of most holy sacrifices but they don’t receive the hide. The mishnah rejects this argument because the altar never receives the hide, unlike the priests who do receive the hide of the olah. In other words, we reason the kal vehomer argument from the fact that the priests do receive the hide of the olah and therefore they also receive the hide of other most holy sacrifices, and not from some general argument that any time someone receives the flesh, he also receives the hide.
