[Se] o altar não recebeu os direitos à carne [de um sacrifício], os sacerdotes não recebem seu esconderijo, como diz (Levítico 7: 8) " Olah de qualquer homem [uma oferta que é totalmente queimada]" - deve ser um Olah que foi trazido para um homem. [Se] uma Olah não foi abatida por si mesma, sua pele [é dada] aos sacerdotes, mesmo que ela não cumpra a [obrigação] de seu dono. As peles de uma Olah [trazida por] um homem e de uma Olah [trazida por] uma mulher [são dadas] aos sacerdotes.
Bartenura on Mishnah Zevachim
כל של זכה המזבח בבשרה – such as that something making it (i.e., the meat) invalid occurred before sprinkling/tossing [of the blood], that there wasn’t a period of permissibility for the altar.
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English Explanation of Mishnah Zevachim
Introduction
This mishnah teaches that the priests have the right to the hide of a sacrifice only if the flesh of the sacrifice was burned on the altar.
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Bartenura on Mishnah Zevachim
עורה לכהנים – for since the altar acquired its meat, for it was kosher/fit (see Chapter 1, Mishnah 1).
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English Explanation of Mishnah Zevachim
Whenever the altar does not acquire its flesh, the priests do not acquire the hide, for it is said, “[And the priest that offers] any man’s olah [the priest shall have … the hide]” (Leviticus 7:8), [this means,] an olah which went up on the altar on behalf a man. If for some reason the flesh of the sacrifice cannot be burned on the altar, for instance it was sacrificed with a disqualifying intention, then the priests also don’t acquire the hides. This is learned from a midrash on Leviticus 7:8 which implies that when the priest successfully sacrifices a person’s olah, then he gets to keep the hide. Only if the olah is actually put on the altar, does the priest receive the hide.
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Bartenura on Mishnah Zevachim
ואחד עולת אשה – as is it written (Leviticus 7:8): “So, too, the priest who offers a man’s burnt offering [shall keep the skin of the burnt offering that is offered],” I don’t have anything other than "עולת איש"/a man’s offering, from where do I learn about the burnt offering of a woman and/or that of slaves? The inference teaches us: "עולת עור"/the skin of the burnt offering: to use the additional word for the purpose of intimating something not otherwise included/widening the scope of a law. If so, why is it stated [in the Biblical verse]: "עולת איש"/a man’s offering? Excluding a person who decides by drawing lots to devote his burnt offering for the maintenance of the Temple that the hide is holy.
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English Explanation of Mishnah Zevachim
If an olah was slaughtered under a different designation, although it does not count for its owner, its hide belongs to the priests. If the olah was slaughtered with the intent of it being a different sacrifice, it can be put on the altar, even though it does not discharge the owner of his obligation (see 1:1). Since it can be put on the altar, the priest does receive the hide.
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English Explanation of Mishnah Zevachim
Whether [it be] a man’s olah or a woman's olah, the hide belong to the priests. Even the Torah says, “man”, the priest receives the hide of the sacrifice whether it was brought by a man or a woman. The word “man” in this context was not meant to exclude a woman.
