Kerisos 6:2 - 6:3

אשם ודאי אינו כן (an unconditional guilt-offering is not subject to the foregoing rule) – in this, the Rabbis do not dispute, for if he became aware before it (i.e., the animal) was slaughtered that he did not sin, it should go out to pasture among the flock, for the reason of the Rabbis regarding a suspending guilt-offering, since he may have scruples, he completed and dedicated it from doubt, but an unconditional guilt-offering, as, for example, if they said to him: “Did you eat Holy Things,” and it became known that he had not sinned when the witnesses were found to be plotting/lying, alternatively, when he thinks that everything is holy, but it is found to be unconsecrated, the matter is revealed that it was an erroneous consecration of property (and is not considered consecrated).

הרי זה יקבר – since it was not sanctified, it is like unconsecrated meat that was slaughtered in the Temple courtyard that requires burial.

נזרק הדם הבשר יצא לבית השריפה – in the Gemara (Tractate Keritot 24b) that what was taught above (by the anonymous Mishnah) , “that this is to be buried,” was not taught here, that the meat should go forth to the place of burning, for since that he holds that an unconditional guilt-offering is unconsecrated [meat], and not holy forever, is not burned, but is buried.

שור הנסקל אינו כן – like the suspending guilt-offering. For here, he Rabbis do not dispute that if he became aware/knowledgeable that it did not kill, it goes forth and pastures in the flock.

עגלה ערופה אינו כן – like a suspending guilt-offering, for if before its neck was broken that the killer was found, it should sent forth and pastures in the flock. But Maimonides explained, that the bull/ox which is stoned is not subject to the foregoing rule like the unconditional guilt-offering, for an unconditional guilt-offering, once it is slaughtered, it should be buried, and the bull which is stoned, wen he became aware after it had been stoned, [it] is permissible for benefit. The heifer whose neck is broken, is not subject to the foregoing rule like the bull/ox that is stoned, for a bull/ox that is stoned, if [the owner] was made aware after it was stoned, [it] is permitted for benefit, and the heifer whose neck is broken, if he [the owner] is made aware of the killer [without whom, the neck of the heifer would not have been broken], it should be buried in its place.

כיפר ספיקה (it made atonement for its matter of doubt) – at the time of the breaking of the neck, for there was yet a doubt, and it went on its way. Therefore, it is prohibited to benefit [from it], and all of the heifers with broken necks should be buried according to law.

מתנדב אדם אשם תלוי – the essence of a suspensive guilt-offering is a free-will donation, for it you should think that it is obligatory, when he became conscious that he had sinned, why does he bring a sin-offering, but rather, we learn from it, that it is a free-will donation.

חוץ מאחר יוה"כ – for the rest of the days of the year, where it is possible that suspect a doubt of some sin, lest he committed it or did not do so, but now, there isn’t any suspicion, because Yom Kippur atoned [for him].

וחכמים אומרים אין מביאין אשם תלוי – for that is the reason that he brings a suspensive guilt-offering before he becomes aware of it (i.e., whether he sinned or not), to protect him from the suffering until he becomes aware, for the Torah has compassion on the body of Israel, but the suspensive guilt-offering does not come as a free-will donation. But the Halakha is according to the Sages.