אשם הוא פרש״י למד על אשם שמתו בעליו וכו׳ כלומר לא הספיק להקריבו עד שמתו הבעלים או שנתכפרו בעליו. כלומר אשם זה אבד בעודו חי ובעליו הקריב אחר ואחר כך נמצא אע״פ שזה עומד להיות דמיו עולה לקיץ המזבח אם שחטו סתם אינו כשר לעולה עד שנתק לרעייה. פי׳ מסרו לרועה ושחטו סתם כשר לעולה ולשון קיץ כאדם האוכל תאנים בקנוח סעודה כך פרש״י בפר׳ החליל. אשם הוא, “it is an guilt offering.” according to Rashi, these two, at first glance superfluous words, seeing that the subject in this paragraph is the guilt offering, teach something about the guilt offering about a person who died before he had a chance to present this offering; alternately, it speaks of a guilt offering whose owner had attained atonement for his guilt before it was offered up through another means. For instance: normally, if the original animal had been sanctified and been lost before the priest appointed by its owner could slaughter it, so that he had substituted another animal for the lost one and performed all the ritual with it, the Torah teaches what is to be done with such an animal when it was found. Normally, the rules for disposition of such an animal are that it is to be offered as sacrifice on the altar when the altar “has summer vacation,” i.e. is not very busy with offerings that are mandatory for people to present. If such an animal had been entrusted to a shepherd to graze, in order to keep it alive until needed, and it was slaughtered without any specific designation, it is fit to be offered as a burnt offering. According to Rashi (in the Talmud Sukkah folio 56a the expression “summer vacation,” is to be understood as something similar to “dessert;” it is consumed in order to tickle one’s palate, not to still one’s hunger.