[If] one brings an asham talui, and then discovers that he has not sinned: If it has not yet been slaughtered, it may go forth and graze with the flock; [these are] the words of R’ Meir. The Sages [however] say: It must graze until it develops a blemish; then it is sold and the proceeds deposited for a voluntary offering. R’ Eliezer says: It is sacrificed, for, if it is not brought for this sin, it may be brought for another sin. If, after it is slaughtered, it becomes known to him, the blood must be spilled, and the meat must be removed to the place of burning. [If] the blood had [already] been thrown, the meat may be eaten. R’ Yose says: Even if the blood is [still] in a vessel, it may be thrown, and the meat may be eaten.

An asham vaddai is unlike this. If it had not yet been slaughtered, it may go forth and graze with the flock. [If] it had already been slaughtered, it must be buried. [If] the blood had been thrown, the meat must be removed to the place of burning. An ox which is [to be] stoned is unlike this. If it had not yet been stoned, it may go forth and graze with the herd. If it had already been stoned, it is permissible to derive benefit from it. A calf that is [to be] decapitated is unlike this. If it had not yet been decapitated, it may go forth and graze with the herd. [After the calf] has been decapitated, it must be buried at its site, for it originally came [to atone] for a doubtful situation — [once] it has atoned for its doubt, its purpose has been fulfilled.

R’ Eliezer says: A person may donate an asham talui any day or any time that he wishes, and this is called the asham of the pious. It was said concerning Bava ben Buti that he would donate an asham talui every day, except one day after Yom Kippur. He said: By this Temple! Were they to permit me, I would bring it, but they tell me: Wait until you come into a doubt. But the Sages say: We may not bring an asham talui except for something which, if intentional, [bears a penalty of] kares and, if unintentional, [is liable to a] chatas.

Those liable to chataos or unconditional ashamos, for whom Yom Kippur passed, are liable to bring them after Yom Kippur. Those liable to conditional ashamos are exempt. One for whom a doubtful situation of sin occurred on Yom Kippur, even at dusk, is exempt, for the entire day atones.

A woman who was obligated to bring a bird chatas of doubt, for whom Yom Kippur passed, is obligated to bring [it] after Yom Kippur since it renders her fit to eat of the offerings. A bird chatas that is brought because of a doubt — if, after its neck was nipped, it became known to her — must be buried.

[If] one sets aside two selaim for an asham, and he purchases with them two rams for an asham: If one of them became worth two selaim, it may be offered for his asham, and the second must graze until it develops a blemish; then it is sold, and its proceeds are deposited for a voluntary offering. [If] he purchased with them two rams for ordinary meat, one became worth two selaim and one became worth ten zuz — the one worth two selaim should be offered for his asham, and the other for his me’ilah. One for his asham and one for ordinary [meat] — if the one for the asham became worth two selaim, it should be offered for his asham, and the second for his me’ilah, and he must bring with it a sela and its fifth.

[If] one sets aside his chatas, then dies, his son may not bring it after him, and he may not bring it from one sin to another, even [if it was set aside] for cheilev that he had eaten yesterday, he may not bring it for the cheilev he ate today, for it is stated (Lev. 4:28): his offering . . . for his sin, that is, his offering shall be for his sin.

From funds consecrated for a ewe lamb we may bring a she-goat; from funds consecrated for a she-goat [we may bring] a ewe lamb; from funds consecrated for a ewe lamb or a she-goat [we may bring] turtledoves or young pigeons; from funds consecrated for turtledoves or young pigeons [we may bring] a tenth of an ephah. How so? [If] he set aside [money] for a ewe lamb or a she-goat, and then became poor, he may bring birds; [if] he became [still] poorer, he may bring a tenth of an ephah. [If] he set aside [money] for a tenth of an ephah, and then became prosperous, he must bring birds. [If] he became [still] more prosperous, he must bring a ewe lamb or a she-goat. [If] he set aside a ewe lamb or a she-goat, and it developed a blemish, if he wishes, he may bring birds from their proceeds. [If] he set aside a bird and it became blemished, he may not bring for its proceeds a tenth of an ephah, for a bird has no redemption.

R’ Shimon says: Everywhere, lambs are mentioned before goats. I would think [that this is] because they are preferable to them. [Therefore,] Scripture states (Lev. 4:32): And if he bring a lamb for a chatas. This teaches [us] that both are equal. Everywhere, turtledoves are mentioned before young pigeons. I would think [that this is] because they are preferable to them. [Therefore,] Scripture states (Lev. 12:6): And a young pigeon or a turtledove for a chatas. This teaches [us] that both are equal. Everywhere, the father is mentioned before the mother. I would think that the father’s honor exceeds the mother’s honor. [Therefore,] Scripture states (Lev. 19:3): Every man shall fear his mother and his father. This teaches [us] that both are equal. But the Sages said: Everywhere, the father takes precedence to the mother, because [both] he and his mother are obligated to honor his father. And so it is with the study of Torah: If the son gained much [while sitting] before the teacher, he precedes the father in all matters, because [both] he and his father are obligated to honor his teacher.