The beit din told the people that they are permitted to do (i.e. to transgress a commandment) one of the things for which the punishment is “karet”.

Rabbi Yehuda says that one who acted based on the beit din’s ruling is exempt. This is not the law. The rabbis said that an individual who acted based on the beit din’s ruling is obligated. He is not exempt until the majority of residents in the Land of Israel, or the majority of the tribes, act according to the beit din’s ruling, and then the beit din brings the bull for a communal error-in-judgment (para ha’elem davar) sacrifice, and those who acted according to the beit din’s ruling are exempt.

To exclude the case of one who does not rely on the beit din’s ruling, such as a case where the beit din ruled that forbidden fat (chelev) is permitted and the forbidden fat was switched with permitted fat (shuman) and he ate it; he is obligated because he did not eat it based on the beit din’s ruling.

If the beit din acted, i.e. upon its erroneous ruling, the individual is exempt and the beit din is obligated. The beit din does not bring an offering/sacrifice except when a person acted on an erroneous ruling, where the community acted and the beit din ruled.

Even though he transgressed wilfully, in that he knew the beit din ruled erroneously and still acted according to its ruling, he is not considered a wilful sinner who must bring an offering because in the gemara it says that he sinned in error, because he thought it was a positive commandment to act according to the beit din’s ruling, even when he knows the beit din is wrong.

That he rejects their ruling, that he does not usually act according to their ruling, but he acted according to the beit din’s ruling not because he relied on it but because in his own opinion it was permitted to do – therefore, he is obligated.

Rabbi Shimon exempts him – Because the ruling had reached the majority of the community.

Rabbi Elezar declares this case doubtful – Since he should inquire any time there are new rulings by the beit din and he didn’t inquire, this is similar to the case where he is in doubt whether it is a sin or not and he brings an asham talui. The law is according to Rabbi Elezar’s opinion.

Which case may be regarded doubtful – For example, like what Rabbi Elezar said, the matter being discussed is that he was satisfied with the ruling, whether a sin or not a sin and he is obligated to bring an asham talui.

One who remains at home – When a person is at home in the country where the beit din ruled, he could have heard that the beit din reversed its ruling.

If he went abroad – This does not necessarily mean he already set out, but if he was preparing to travel but had not yet left, Rabbi Akiva holds the opinion that a person who is preparing for a journey will not be able to inquire whether the beit din reversed its ruling and he is exempt from bringing an asham talui. Ben Azzai thinks that since he had not yet set out on the journey, he should have inquired. This is the disagreement in the Gemara. And the law goes according to Rabbi Akiva’s opinion.

An entire principle has to be uprooted – The essence of the commandment, as is explained.

They are exempt – As it is written (Leviticus 4) “the thing being hidden”, read it as if it said “and it was hidden from the thing, i.e. part of it [the commandment], not its entirety.

But if a man has relations with a woman that awaits a day corresponding to a day he is exempt – The gemara answers that she who keeps a day for each day, as it is written in the Torah (Leviticus 15) “she shall count for herself” comes to teach that she counts one day for each day [of bleeding], and if something is written in the Torah the beit din does not bring a sacrifice. The Gemara explains, for example, that they are talking about a zava, which is only a case during the day, i.e., when she sees blood during the day and not when she sees at night, as it is written there, “all the days of her issue.”

If a man carries anything from a private domain to a public domain he is exempt – It is forbidden to take things in and out, as it is written (Exodus 16) “let no man go out of his place,” but throwing and proffering are permitted.

Bows down [to an idol] he is exempt - They state that bowing down means stretching out arms and legs and is forbidden, as it is written (Exodus 34) “you shall bow down to no other god” but if the bowing is without stretching out arms and legs it is permitted. The rule of the matter is, not beit din is obligated until it rules on a matter on which the Sadducees do not concur. But if it rules on a matter on which the Sadducees concur, the beit din is exempt from a communal sacrifice, and the majority that acts according to the beit din’s ruling, each one must bring a sacrifice for his erroneous transgression. What is the reason? Go read it in the school house [i.e. every school child understands].

.And one of them knew that they had erred, etc. – As it is written (Leviticus 4) “And if the whole congregation of Israel shall err, until they will all agree that they acted in error.

Mufla of the beit din – the most important/knowledgeable, the head of a yeshiva.

An elder who did not have children – He is not fit to judge in capital cases because he is cruel and will not be compassionate.

It says later on “congregation” – the congregation was judged.

Just as the “congregation” further on, etc. – As it is said that in the Sanhedrin (Numbers 11) “that they may stand there with you,” meaning like you, with a distinguished lineage like you. Except for a convert, a nateen (variously translated as “subject” and “Temple slave”) and a mamzer (child of an illicit marriage) who are not fit to judge in capital cases.

Intentionally – The beit din knew that the matter was forbidden and is exempt from bringing a communal sacrifice because one who wilfully transgresses does not bring a sacrifice. Those who transgress in error bring a ewe or a female goat as an individual sin-offering.

[If the court ruled] unwittingly and [the people] acted willingly accordingly, they are exempt – The beit din is exempt because they did not act, the people acted according to the ruling and not did not make their actions dependent on the beit din because they knew the beit din ruled wrongly. Everyone who acted is exempt because they acted willfully and those who sin wilfully do not bring a sacrifice.

They bring a bull – It says in Leviticus that the congregation sacrifices a bull.

And in the case of idolatry they bring a bull and a goat – And if the beit din ruled to permit the prohibition of idol worship, they bring a bull and a goat, as it says in the parasha Shlach Lecha, “When you shall err and not observe all the commandments” the commandment that is equal to all the other commandments is idol worship, as it is written (Numbers 15) “then it shall be, if it be done in error by the congregation, it being hid from their eyes, that all the congregation shall offer one young bullock for a burnt-offering . . . and one he-goat for a sin-offering.” And Rabbi Meir believes that that if the congregation brings a bull, in Leviticus it is referring to transgressing in error all the other commandments, but that in Shlach Lecha when the congregation brings a bull and a goat the error is idol worship, and it is the congregation that ruled, i.e. the beit din gadol [Sanhedrin], that brings the sacrifices.

The twelve tribes bring - Rabbi Yehuda understands that each and every tribe is called a congregation, as it is written (Chronicles II 20), “And Yehoshephat stood before the congregation of Yehuda.”

Thirteen bulls – Rabbi Shimon understands that the beit din that erred in its ruling cannot atone through the bulls and goats brought by the tribes but must bring their own bull and goat.

Seven tribes – Which comprise the majority of the tribes, even if they contain a minority of the people of Israel. Or a majority of the people of Israel even if they form a minority of the tribes, and even if only one tribe acted and it comprises the majority of the people of Israel. Every other tribe that did not sin must bring a sacrifice to atone for those that did sin.

Eight bulls – Rabbi Shimon believes that the tribes that did not sin need not bring sacrifices to atone for those that did sin. And the law goes according to the opinion of Rabbi Yehuda.

That tribe acted accordingly – That tribe’s beit din ruled for it and it acted and it does not comprise the majority of the people of Israel or the majority of the tribes.

But the Sages say: there is no liability etc. – The law goes according to the opinion of the Sages.