• פר העלם דבר and פר כהן משיח are only for an aveirah which incurs כרת and חטאת

The next Mishnah states: אין בית דין חייבין עד שיורו בדבר שזדונו כרת ושגגתו חטאת – Beis Din is not liable (to bring a פר העלם דבר) unless they rule to permit something whose intentional transgression incurs kares, and its unintentional transgression obligates a chatas (but not an aveirah which obligates an אשם ודאי). The same applies to the פר of a כהן משיח. Regarding avodah zarah as well, these korbanos are only obligated for worship which incurs כרת and חטאת (not for some form of honor which is not its usual method of worship, which is only a לאו). Rebbe derives this from a gezeirah shavah (עליה עליה) from the prohibition of a wife’s sister to teach that a פר העלם דבר of a צבור is also only for a prohibition which carries a punishment of כרת and חטאת. Additional derashos extend this to the korbanos of a כהן משיח, a נשיא, and יחיד – a common individual, as well as these categories regarding avodah zarah. The Rabbonon, who darshen "עליה" to teach the laws of יבום, instead darshen a היקש comparing all aveiros to avodah zarah with כרת.

• There is no פר העלם דבר or אשם תלוי for aveiros which obligate a קרבן עולה ויורד

The next Mishnah states: אין חייבין על עשה ועל לא תעשה שבמקדש – [Beis Din] is not liable to a פר העלם דבר for positive or negative commandments about [being metamei] the Mikdash, ואין מביאין אשם תלוי על עשה ועל לא תעשה שבמקדש – nor do [individuals] bring an אשם תלוי (for doubtful transgressions) of positive or negative commandments about [being metamei] the Mikdash [An עשה requires a tamei to leave the Mikdash, and a לאו prohibits a tamei from entering the Mikdash]. An individual who transgresses this unintentionally brings a קרבן עולה ויורד – a korban which “goes up and down,” i.e., varies according to his financial status (between an animal, two birds, or flour). In contrast, Beis Din brings a פר, and an individual brings an אשם תלוי, for the עשה and לא תעשה of niddah (namely, the positive commandment to abstain from one’s wife before her anticipated period, and the negative prohibition against relations with a niddah). The Gemara darshens from a gezeirah shavah between חטאת, צבור, and אשם תלוי, to teach that a פר העלם דבר of Beis Din, and an אשם תלוי for an individual, are only liable for aveiros which obligate חטאת קבועה – a set (non-variable) chatas.

• Machlokes if נשיא brings a קרבן עולה ויורד

The next Mishnah lists the cases of קרבן עולה ויורד, repeating that a Beis Din does not bring a פר העלם דבר for such aveiros. Rebbe Yose HaGlili adds: והנשיא כיוצא בהם – and the Nasi is like them and does not bring any korban for these transgressions. Rebbe Akiva says a נשיא is חייב a korban for such aveiros, except for "שמיעת קול" (witnesses who falsely swear not to know testimony), because a king cannot judge or be judged, and he cannot testify or be testified against. Since he cannot testify, he is not liable for swearing not to know testimony. Rebbe Yose’s opinion is based on the pesukim describing one’s means as being insufficient for animal korbanos, or for bird korbanos, implying that this korban only applies to מי שבא לידי עניות ועשירות – someone who can come to either poverty or wealth, but not to a כהן משיח or נשיא, who cannot be poor, as the Gemara proceeds to prove.

Siman – Challah. The Beis Din who was bringing a פר העלם דבר for paskening that a matzah that looked like a challah was mutar, since one would be chayav כרת במזיד וחטאת בשוגג, but not for paskening incorrectly that a certain type of tamei person can enter the Mikdash since one is chayav an עולה ויורד and not a חטאת קבועה, crossed paths with the נשיא bringing a קרבן עולה ויורד.