Zevachim Chapter Ten, Mishnah Twelve. We continue with the topic briefly introduced in the previous Mishnah - the distribution of the hides of the offerings to the kohanim. This Mishnah focuses specifically on the hide of the olah.
The language of the Mishnah:
"Kol shelo zachah hamizbeach bivesarah - lo zachu hakohanim be'orah" - In any situation where the offering is invalidated and it is impossible to bring the meat of the olah up onto the altar, the kohanim are not entitled to receive the hide of the animal.
And what is done with it? Since it is an invalid offering, the carcass is burned in the place of burning in the courtyard - the meat and the hide together.
The source of the law in the verse:
As it is stated: "And the kohen who offers a man's olah, the hide of the olah which he has offered shall be the kohen's." In this verse there is redundant wording, and we focus on the words "olas ish". There is a dispute as to exactly how the verse is expounded, but in any event, an olah that has an "ish" is an olah that has utility and action - this is one that is fit to go up on the altar, unlike an invalid olah that cannot go up. This is the foundation of the law: if the offering does not go up on the altar, the hide is also not given to the kohen.
The order of the service and practical application:
By law, this is the order of the service for an olah:
Sprinkling the blood.
Flaying the hide.
Dissecting and cutting the olah.
Bringing it up on the fire.
Therefore, an invalidated offering will usually be found with its hide still attached to it, and it will be burned with it. However, if a person violated the proper halachic order and flayed the hide of the olah prior to the sprinkling of the blood, and ultimately the blood was not sprinkled due to some invalidation - since the hide was already separated, the carcass is burned and the hide is separated, and it is given to a kohen. The Mishnah dealt specifically with the first scenario, because flaying prior to the sprinkling of the blood is not according to the law; by law, the hide is not flayed except after the sprinkling of the blood, the sprinkling that validates the offering and entitles the kohen to the hide.
"Echad olas ish ve'echad olas ishah":
Since it is stated in the verse "olas ish", there was room to think that the intention was only to a man and not to a woman. Therefore, the Mishnah teaches: "Echad olas ish ve'echad olas ishah, oroseihen lakohanim" - whether it is the olah of a man or the olah of a woman, their hides belong to the kohanim. Even though the verse states "olas ish", there is another exposition that teaches that there is no difference in the matter: any olah that is brought, whether by a man or by a woman, its hide is handed over to the kohanim.
In summary: In this Mishnah, we learned that the kohanim's right to the hide of the olah depends on the Altar's right to its meat - if a korban becomes invalid, its hide is burned with it, as derived from the verse "olas ish". We discussed the order of the avodah from which it emerges that the hide of an invalid korban is burned with it, and the unusual situation where the hide was flayed before the sprinkling of the blood. Finally, we learned that there is no difference between a man's olah and a woman's olah, and in both cases the hides belong to the kohanim.