The Bet Din (court) would not have to bring the Par He'elem Davar (bull for an erroneous ruling), and the anointed Kohen Gadol (high priest) would not have to bring the Korban (offering) of Par Kohen Mashiach (bull of the anointed priest) if they violated, or gave a mistaken ruling about, the positive commandment or prohibition of the Bet HaMikdash (Temple).
What that means is that there's a prohibition against entering the Bet HaMikdash while a person is tameh (ritually impure), and there's also a mitzvat aseh, a positive commandment: if a person is tameh while he's in the Bet HaMikdash, he has to leave as quickly as possible, taking the quickest way out. A person who violates these laws would not bring a regular chatat (sin offering), but he has to bring an Oleh Veyored. He has to bring a Korban that is Korban Oleh Veyored, which is a variable offering. What he brings depends on how wealthy he is. If he's rich, he brings a certain type of Korban; if he's poor, he brings a different type of Korban. Regardless, he does not bring a Korban chatat.
So what we're saying here is that the Par He'elem Davar and the Par Kohen Mashiach are brought only for mistaken rulings that were followed through and that would have resulted in a chatat offering if they had simply been done unintentionally. These two don't warrant a Korban chatat if done unintentionally, because, as we just mentioned, they bring a Korban Oleh Veyored. Therefore, they wouldn't be within the bounds of the Par He'elem Davar or the Par Kohen Mashiach.
If a person is in doubt about whether he has to bring a standard chatat offering, he brings something called an Asham Talui that covers him in terms of that Safek (doubt). Let's say a person does not know whether he has to bring a Korban Oleh Veyored. What does he do in that case? Should he bring an Asham Talui, or does the Asham Talui only cover the possibility that he has to bring a regular Korban chatat?
A person does not bring an Asham Talui if he's unsure whether he violated the positive commandment to leave the Bet HaMikdash as quickly as possible if he becomes tameh, or the negative commandment not to enter the Bet HaMikdash. The Asham Talui does not cover that. It only covers a person who's unsure whether he has to bring a regular chatat offering. Those two are Korban Oleh Veyored, and therefore the Asham Talui is not brought for them.
Now we'll give examples of Aveirot (sins) that are subject to the Par Kohen Mashiach and the Asham Talui. But you must understand the aseh and the lo ta'aseh, the prohibition of a Niddah (menstruant). The court and the Kohen Gadol are liable to bring a Par He'elem Davar or a Par Kohen Mashiach if they give a ruling about a positive commandment or prohibition concerning relations with a Niddah, because these sins would have obligated the person to bring a regular chatat offering if he did it by mistake. An individual also brings an Asham Talui if he's unsure whether he violated a positive commandment or a negative commandment about Niddah. These sins normally would bring a standard chatat offering, and therefore, if a person is unsure about them, he has to bring an Asham Talui.
We'll now give examples of what it means to violate an aseh or lo ta'aseh about Niddah.
Eizo hi mitzvat aseh shebaNiddah? What's an example of a positive commandment with a Niddah that a person could give a mistaken ruling about and then have to bring these Korbanot (offerings) that we mentioned?
Perosh min haNiddah. The commandment is to separate from a Niddah in a particular manner. The man was having relations with a woman, and then she became Niddah. He has to separate from her, and he has to do it in a way that's going to avoid the prohibition of having relations with a Niddah. So he's sort of stuck here with a problem: he is having relations with her currently, and then she becomes Niddah. If he withdraws immediately while he has an erection, that movement of withdrawing from her is pleasurable, so he's having relations with a Niddah. At the same time, he doesn't want to stay in her. So what he has to do is wait for himself to lose his erection, and then he could come out of her.
If a person violated this law, he would be liable to karet (excision) if he did it on purpose, and would bring a Korban chatat if he did it by mistake. So if a court ruled that a man in this situation should remove himself from his wife immediately and the community followed that ruling, it would be a mistake. He's not allowed to withdraw right away because it's pleasurable. Therefore, the Par He'elem Davar would be brought.
Umitzvat lo ta'aseh (And the negative commandment). What's an example of a lo ta'aseh of Niddah? Lo tavo el haNiddah. The commandment is not to have relations with a Niddah. The prohibition is not to have relations with her while she's already Niddah. So if the court gives a ruling, for example, to abolish this and says, “Oh, you're allowed to have relations with a woman when she's a Niddah,” or, as in the case we mentioned before, that you're allowed to withdraw from your wife after she becomes a Niddah while you are currently having relations with her, then those are both mistaken rulings. If the people go with it and follow it, then a Par He'elem Davar would have to be brought, or the Par Kohen Mashiach. If the Kohen Gadol gave that ruling and followed it himself, and also if a person was unsure whether he transgressed these laws, since they would have been a Korban chatat, then they would have—
If a person wasn't within the field of Par He'elem Davar—that is, if a person did it without receiving a ruling—he would have to... He doesn't know if he did it or not; he doesn't know if he did it by mistake. If he knew he did it by mistake, Korban chatat. If he doesn't know, in these situations he would bring an Asham Talui.