And in a conditional statement, the custom of the language is that the first verb that is next to the word כי is to come in future tense, and the verbs that come after it - whether they come to clarify the subject or restrict it with a division – they are to come in either past tense or present tense, according to the intention of the speaker. And any place where it deviates from this rule, the sages of blessed memory will give a homiletical interpretation.

As when it is written, אם הכהן המשיח יחטא (if the anointed priest shall sin)¹⁰⁸, אשר נשיא יחטא (When a ruler sins)¹⁰⁹, they interpret it to mean that he will not bring a sacrifice for his sins committed before being anointed.

footnotes: ¹⁰⁸ Leviticus 4:3. ¹⁰⁹ Leviticus 4:22.

And when it is written ואם כבש יביא (And if he bring a lamb)¹¹⁰ and moreover when it is written אם על תודה יקריבנו (If he offer it for a thanksgiving, then he shall offer with the sacrifice of thanksgiving…)¹¹¹, they interpret that if one set aside his offering and it was lost and then he set aside a different one in its place and afterwards the first one was found, one might think that he is required to offer both. However, the words יביאנה (he shall bring it) and יקריבנו (he shall offer it) teach that one is only required to offer one.

footnotes: ¹¹⁰ Leviticus 4:32. ¹¹¹ Leviticus 7:12.

And when it is written אשר יזה מדמה (and when there is sprinkled of the blood thereof)¹¹², it means that it is precise - if not yet sprinkled.

footnotes: ¹¹² Leviticus 6:20.

ואם האכל יאכל (And if any of the flesh of the sacrifice of his peace-offerings be at all eaten)¹¹³, it is talking about the thought.

footnotes: ¹¹³ Leviticus 7:18.