וליטעמיך ליתני מקריב עליו קרבנות אלא מחוסרי כפרה שאני דאמר רבי יוחנן הכל צריכין דעת חוץ ממחוסרי כפרה שהרי אדם מביא קרבן על בניו ועל בנותיו הקטנים שנאמר זאת תורת הזב (ויקרא טו, לב) בין גדול בין קטן
HE MAY TEACH HIM MIDRASH, HALACHOTH AND AGGADOTH,<span class="x" onmousemove="('comment',' The three branches of Jewish learning. Midrash (from darash, to study, investigate) means any kind of Biblical hermeneutics. In contradistinction to the peshat (literal interpretation) it denotes the deeper investigation into the text of the Bible in order to derive interpretations and laws not obvious on the surface. Halachoth is a term referring to religious law (embracing both civil and ritual law) whether based on Biblical exposition, (and thus arrived at by Midrash) or not. By Aggadah (or Haggadah, from higgid, to narrate) is meant the whole of the non-legal portion of the Talmud. Thus it includes narratives, homiletical exegesis of the Bible (which inculcate morals, beliefs, etc. but no actual laws) medicine, astronomy, dreams, legends and folklore in general.
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Sefer HaChinukh
From its laws is, for example, that which they, may their memory be blessed, said that a woman that has given birth does not bring her sacrifice on the fortieth day for a male and on the eightieth day for a female, but rather on the morrow, which is the forty-first day, and likewise the eighty-first day, as it is stated, "On the completion of the days of purification" - meaning to say that they are totally completed. And if she brought it during the days of completion, she has not fulfilled her obligation (Zevachim 112b). If the time has passed and she did not bring her atonement, she brings it after the time. And the whole time that she has not brought it, she is forbidden to eat consecrated foods - and as they, may their memory be blessed, said (Mishnah Negaim 4:3), "[When] she brought her atonement, she eats from consecrated foods." And all those lacking atonement have the same status in this regard. And [regarding] all those that are obligated to bring a sacrifice, we may not bring their sacrifice without their consent; except for [the sacrifice of] those lacking atonement, which does not require consent of the owners (Nedarim 35b). And the rest of its details are in Tractate Niddah (see Mishneh Torah, Laws of Offerings for Those with Incomplete Atonement 1).
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Sefer HaChinukh
From the laws of the commandment is what they, may their memory be blessed, said (Nedarim 35b) that all others may not offer a sacrifice for one who is liable a sacrifice without his consent - except for those lacking atonement, which do not require the consent of the owners. And because of this, they said (Nedarim 35b) that a man may bring a sacrifice for his young sons or daughters if they were lacking atonement, and [then] feed them from sacrifices. And the rest of its details are elucidated in many places in the Gemara, but mainly in Zevachim in the second chapter and Arakhin [in] the sixth chapter and at the end of Negaim and Kinin (see Mishneh Torah, Laws of Offerings for Those with Incomplete Atonement 4).
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Sefer HaChinukh
From the laws of the commandment is that which they, may their memory be blessed, said (Nedarim 35b) that a sacrifice of one lacking atonement does not need the consent of the owners, as we wrote above (Sefer HaChinukh 176). And the rest of its details are elucidated in the places we wrote above with the sacrifice of the metsora.
