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In the section here darshoning the pesukim of the parah adumah, the gemara makes a big deal out of two possibilites: משמע מוציא מיד משמע, ומשמע ממילא
From the cases, the idea seems to be, if a verse there doesn't identify who is doing it, it is משמע ממילא - a continuation of the previous verse, and the same person/type of person does it (unless there is evidence to the contrary). If the verse does identify who does it, then it is מוציא מיד משמע - it takes away from the previous impression, and it will not be the same type of person who does it (unless there is evidence to the contrary).
Just for fun, I tried this on some of the verses of Parshas Vayikra, to see if it would work on the verses of the korbon olah. Didn't work well at all! There is the same constant switching back and forth between stam and mentioning the cohanim, and (as far as I can see) it doesn't match well with the halachos of who is allowed to do what.
So I guess it's more complicated than that; maybe that's what Rabbi Yochanan and Reish Lakish concluded in our gemara?
From the cases, the idea seems to be, if a verse there doesn't identify who is doing it, it is משמע ממילא - a continuation of the previous verse, and the same person/type of person does it (unless there is evidence to the contrary). If the verse does identify who does it, then it is מוציא מיד משמע - it takes away from the previous impression, and it will not be the same type of person who does it (unless there is evidence to the contrary).
Just for fun, I tried this on some of the verses of Parshas Vayikra, to see if it would work on the verses of the korbon olah. Didn't work well at all! There is the same constant switching back and forth between stam and mentioning the cohanim, and (as far as I can see) it doesn't match well with the halachos of who is allowed to do what.
So I guess it's more complicated than that; maybe that's what Rabbi Yochanan and Reish Lakish concluded in our gemara?
