§ Rabbi Yitzḥak Nappaḥa raised an objection to Rabbi Ami: “And he shall remove the entire bull outside the camp” (Leviticus 4:12). This verse speaks of a bull that has been slaughtered and its fats and sacrificial parts have been burned, which proves that even after it has been slaughtered, it is still called a bull. Rabbi Ami replied: The animal itself is not called a bull at this stage; rather, it means that he should remove the entire carcass, all that remains of the bull.

The Gemara raises another difficulty by citing a verse: “And the bull of the sin-offering and the goat of the sin-offering, whose blood was brought in to make atonement in the Sanctuary, shall be taken outside the camp” (Leviticus 16:27). Once again, the verse proves that even after it has been slaughtered and its blood is brought into the Holy of Holies, the animal is still called a bull. Rav Pappa said: Everyone agrees that when it is intact, with its hide, its flesh, and its excrement, it is called a bull. When they disagree is with regard to the blood. One Sage holds that its blood is called a bull, and one Sage holds that blood alone is not called a bull.

Rav Ashi said: It is reasonable to say in accordance with the one who said that blood is called part of the bull, as it is written: “With this Aaron shall come into the sacred place, with a bull” (Leviticus 16:3). Is that to say that he brings it in, to the Holy of Holies, with its horns? Rather, he enters with its blood, and yet the Torah calls that “a bull.” This proves that the blood itself is called a bull.

The Gemara asks: And the other one, who maintains that blood is not called a bull, how does he interpret this verse? The Gemara answers that he can explain the verse as follows: With what did Aaron become qualified to enter the sacred place? With his bringing of a young bull for a sin-offering. However, the blood itself, which he brings inside, is not called a bull.

§ The Gemara returns to the issue of a replacement High Priest entering with the blood of the first bull: And let him derive the answer to this problem from the fact that it is a sin-offering whose owners have died. After all, the bull of the first High Priest is a sin-offering and its owner has died. Since there is a principle that a sin-offering whose owners have died is left to die, this should resolve the dilemma. Ravin bar Rav Adda said to Rava: Your students say that Rav Amram said that the sin-offering bull of the High Priest is a communal sin-offering, as the High Priest brings it both on his own behalf and for his fellow priests, and a communal sin-offering is not left to die.

As we learned in a mishna in tractate Temura that tanna’im debate which offerings override Shabbat and ritual impurity. Rabbi Meir said to him: But consider the Yom Kippur bull, and the meal-offering resembling a wafer brought specially by the High Priest, and the Paschal offering, each of which is an individual offering and overrides Shabbat and ritual impurity. Since Rabbi Meir says that these are individual offerings, is it not correct to say by inference that there is one who says that these offerings are communal?

The Gemara rejects this proof. And according to your reasoning, consider that which was taught there: Rabbi Ya’akov said to him: But there are the cases of the bull for an unwitting communal sin, and the goats for a sin of idolatry, and the Festival peace-offering, which are all communal offerings and override neither Shabbat nor ritual impurity. According to the above reasoning, it can be claimed by inference that there is one who says that these are individual offerings, which is incorrect.

Rather, Rabbi Meir responded to the first tanna, as he heard him say in the form of a general principle: Communal sacrifices override Shabbat and ritual impurity, but individual sacrifices override neither Shabbat nor ritual impurity. In response to this claim, Rabbi Meir said to him: Is this statement with regard to an individual offering a general principle? But consider the Yom Kippur bull, and the meal-offering resembling a wafer of the High Priest, and the Paschal offering, each of which is an individual offering and overrides Shabbat and ritual impurity.

And Rabbi Ya’akov responded to the first tanna from a different perspective: Is this statement with regard to a communal offering a general principle, which overrides ritual impurity? But there are the cases of the bull for an unwitting communal sin, and the goats for a sin of idolatry, and the Festival peace-offering, which are all communal offerings and override neither Shabbat nor ritual impurity.

Rather, grasp this principle: Any offering that has a fixed time for its sacrifice overrides Shabbat and ritual impurity even if it is an individual offering; and any offering of no fixed time overrides neither Shabbat nor ritual impurity, and this is the case even if it is a communal offering. With regard to the issue at hand, as the emphasis of both Rabbi Meir’s and Rabbi Ya’akov’s statements is whether the offerings they referred to override Shabbat and ritual impurity, not their classification as individual or communal offerings, nothing can be inferred from their comments in this regard. Consequently, it remains possible that the bull of the High Priest is an individual offering.

§ Abaye raised an objection to Rava: Is the bull of the High Priest an individual offering? But we learned in a baraita: With regard to the bull and the goat of Yom Kippur that were lost, and he separated others in their stead, and the first animals were subsequently found, all of the second set shall be left to die. And likewise, goats for a sin of idolatry that were lost and he separated others in their stead, all of them shall be left to die. This is the statement of Rabbi Yehuda. Rabbi Elazar and Rabbi Shimon say: They shall be left to graze until they become unfit, whereupon they are sold and their proceeds go for a free-will offering, as a communal sin-offering is not left to die. This proves that the Yom Kippur bull is called a communal sin-offering.

Rava said to Abaye: What bull is referred to here? A bull for an unwitting communal sin. Abaye retorted: But the baraita taught: Of Yom Kippur, which clearly indicates that it is referring to the bull of Yom Kippur. Rava answered: When the tanna of this baraita taught: Of Yom Kippur, he was referring only to the goat. That is, the baraita should be read as follows: The communal bull and the goat of Yom Kippur, which is also a communal offering.

Abaye further asks: But wasn’t it taught in a baraita: With regard to the bull of Yom Kippur and the goat of Yom Kippur that were lost and he separated others in their stead, and the first animals were subsequently found, all of the second set shall be left to die. This is the statement of Rabbi Yehuda. Rabbi Elazar and Rabbi Shimon say: They shall be left to graze until they become unfit, whereupon they are sold and their proceeds go for a free-will offering, as a communal sin-offering is not left to die. This baraita explicitly states that the bull of Yom Kippur is considered a communal offering.

Rava answered him: Do not say: As a communal sin-offering is not left to die. Rather, say: As a sin-offering of partners is not left to die. Since some of the partners are still alive, the sin-offering is not left to die. The bull of the High Priest on Yom Kippur is considered a sin-offering of partners because it atones not only for the High Priest, but for his fellow priests, as well. The Gemara asks: And if ultimately the bull is not left to die, what is the practical difference whether the bull of the High Priest is considered a communal sin-offering or a sin-offering of partners? Why did Rava insist on calling it a sin-offering of partners?

The Gemara answers that there is a difference between these two categories with regard to a court that issues an incorrect ruling to an entire community, e.g., a tribe of Israel, and the people act in accordance with that ruling. The halakha in this case is that the court must bring a bull for an unwitting communal sin. Rava insisted on referring to the bull that atones for all of the priests on Yom Kippur as a sin-offering of partners, not a communal sin-offering, for the following reason: If a court composed of priests issued a mistaken ruling, and the priests acted in accordance with that teaching, the priests do not bring a bull for this ruling, as they are not considered a community but a large partnership.

The Gemara offers another solution to the question. Come and hear, as Rabbi Elazar raised the following dilemma: