the people" as teaching that the anointed priest and the king bring a sacrifice as a consequence of their unwitting actions similar to the "guilt upon the people." This means that just as in the case of the people at large, who bring a sacrifice after transgressing as a result of mistaken rulings, so likewise in the case of the anointed priest and the king (7b). The High Priest brings the sacrifice of a bull only after he rules and then acts on that mistaken ruling in error, a case that parallels the sacrifice of a bull by the people at large; i.e., when the unwitting action was committed after a mistaken ruling was issued. The anointed priest does not bring an offering if his transgression was not based on a mistaken ruling. There is a discussion of the status of the anointed priest parallel to the Sanhedrin (7b). Rav Pappa teaches that the case in question is one in which both the anointed priest was a distinguished Torah scholar with the same authority to issue rulings as the Sanhedrin (7b). The anointed priest does not bring a provisional guilt offering in cases of doubt with regard to his transgression. Within the category of the sin offering, there is a subcategory of sliding scale offerings that individuals bring based on their financial standing. The anointed priest does bring the provisional guilt-offering in cases that an individual would. The Mishnah (9a) teaches that for offerings in which the penalty is kareth for intentional violation, the individual brings a sacrifice if he transgressed unwittingly. In this specific case of unwitting transgression, the Nasi/ king should bring a male goat, and not the female goat, (Heb: seira), or ewe (Heb: kivsa) that would be brought as a sin offering by the people here and elsewhere. In contrast, the anointed priest and the Sanhedrin would bring the bull, as was mentioned previously. However, if the sin which was transgressed unwitting after a mistaken ruling was a sin of idolatry, then the king would bring a female goat as a sin offering, as would the anointed priest and the regular individual. The gemara (9a-9b) proceeds to discuss the details of the provisional guilt offering, which the mishnah stated does not apply to the Sanhedrin or the anointed priest, but does apply to the individual and the Nasi. Chapter 3 of Babylonian Talmud Horayot Chapter 3