תּלמוד אויף ויקרא 4:32

Rebbi Abba in the name of Rav: Money can be non-designated, no animal can be non-designated¹⁰⁶Money can be used to buy any animal; an animal usually defines the sacrifice for which it can be used: A female exclusively for a purification offering, a young male for an elevation offering, an older animal for a well-being offering. The same argument is in the Babli, 26b.. Rav Sheshet said, it was stated thus: ¹⁰⁷Sifra Wayyiqra II Parašah 6(2), Babli 27b, Keritut 27b.“I might think that one could not satisfy his obligation with his father’s sacrifice, with an animal which he dedicated, whether from a minor sin for a major sin¹⁰⁸A minor sin is one not punished either by divine exstirpation or by capital punishment. The latter are major sins. Since all purification offerings are the same, if it were possible to use one’s father’s designated purification offering for oneself, it would not matter for which sin his father designated the animal., or from a major sin for a minor sin, or from a minor sin for a minor sin, or from a major sin for a major sin, since he cannot shave for his nezirut with his father’s animal; but he could satisfy his obligation with his father’s sacrifice, with money he dedicated, whether from a minor sin for a major sin, or from a major sin for a minor sin, or from a minor sin for a minor sin, or from a major sin for a major sin, since he can shave on money for his nezirut, any time it is not designated, but not if it is designated. The verse says¹⁰⁹For purification offerings, Lev. 4:29,32. For the nazir, Num. 6:14. The mention of his sacrifice in Lev. 4:32 is redundant; this is given as motivation for the restrictive interpretation of all three verses., ‘his sacrifice’, he can only satisfy his obligation with his sacrifice, not with his father’s sacrifice.” Talking about money, one mentions “not designated”.¹¹⁰But non-designated animals are not mentioned. This is Rav Sheshet’s support for Rebbi Abba’s statement.

MISHNAH: For all commandments of the Torah where one is liable to extirpation for willful infraction and a purification sacrifice for unintentional infraction, the individual brings a sheep or a she-goat⁹⁴Lev. 4:28,32., the Prince a he-goat⁹⁵Lev. 4:23, and the Anointed or the Court bring a bull⁹⁶Cf. Mishnaiot 1:6, 2:1.. For idolatry the individual, the Prince, and the Anointed bring a she-goat, the Court bring a bull as elevation offering and a goat as purification sacrifice⁹⁷Num. 15:22–25..
For a suspended reparation sacrifice the individual and the Prince are liable but the Anointed and the Court are not liable⁹⁸Mishnah 5.. For a certain reparation sacrifice the individual, and the Prince, and the Anointed are liable but the Court is not liable⁹⁹The reparation sacrifices for robberies or defrauding (Lev. 5:20–26), larceny of sancta(Lev. 5:14–16), the semi-manumitted slave girl (Lev. 19:20–22), the nazir(Num. 6:12), and the healed sufferer from skin disease (Lev. 14:1–32). Since no extirpation is involved, the Court is not liable for a sacrifice in case they rule wrongly in one of these matters.. For hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta, the Court is not liable, the individual, and the Prince, and the Anointed are liable¹⁰⁰Mishnah 6. but the Anointed is not liable for the impurity of the Temple and its sancta, the words of Rebbi Simeon⁸⁴He is not mentioned in our Mishnah text, but Mishnah 8 states that the High Priest is exempt according to everybody; only for the king does R. Aqiba disagree; Babli 9a. According to Tosephta 1:10, the king is exempted only for disregarding a request for testimony and the High Priest for violations of impurity (since his diadem is a permanent atonement for imperfect sacrifices, Ex. 28:38.)
The High Priest is required (Lev.21:10) to be the richest priest; if he is not, the other priests have to make him so. R. Joseph David Sinzheim (Yad David on Horaiot) notes that the High Priest had the choice always to officiate at the burning of incense. Any other priest was given only a once in a lifetime occasion for this (Mishnah Yoma 2:4) since presenting the incense made the presenter rich (explicit in the Babli, implicit in the Yerushalmi, Yoma Halakhah 2:4, 40a 12). The king naturally has taxing powers.
Since king and High Priest are never able to bring a sacrifice according to the rules of the poor (Lev. 5:7–10) or the very poor (vv. 11–13), they are prohibited from ever bringing a sacrifice depending on the offerer’s wealth.. What do they bring? A variable sacrifice. Rebbi Eliezer says, the Prince brings a goat¹⁰¹This is qualified in the Halakhah..