Rebbi and the rabbis disagree about the case in which a kohen gadol becomes obligated to bring a sacrifice for idol worship. According to one view, it involves a situation where he unknowingly worshipped idols. According to the other, it refers to a case where he unknowingly issued an erroneous halakhic ruling and then acted upon it. Despite this disagreement, both Rebbi and the rabbis agree that the sacrifice he brings is the same as that brought by an individual—a female goat. They also concur that the kohen gadol does not bring a provisional guilt offering (asham talui), though each derives this conclusion through a different method.

The communal sin offering—whether for general commandments or for idol worship—is only brought for transgressions where intentional violation incurs karet, and unintentional violation requires a sin offering. This same criterion applies to the unique sin offering of the kohen gadol, the king and the individual. Rebbi derives this from a gezera shava based on the word עליה  (“upon her”), which appears both in the verse about the communal offering and in the verse prohibiting a man from sleeping with his wife’s sister. The rabbis, however, interpret the verse about the sister differently for another law, and instead derive the principle from Bamidbar (Numbers) 15:29 –30. What does Rebbi derive from that verse?

How do we know that the section in Bamidbar 15 refers specifically to the sin of idol worship? Three suggestions are offered, though the third is ultimately rejected.

The communal sin offering is not brought for transgressions that are punishable by a sliding scale offering (korban oleh ve’yored). The source for this exclusion is also examined.

Does the king bring his unique sin offering for a transgression that is punishable by a sliding scale offering? The Mishnah presents two differing opinions on this matter.