There are [laws relating] to the sacrifices of an individual which do not apply to congregational sacrifices and [laws relating] to congregational sacrifices which do not apply to the sacrifices of individuals. For sacrifices of an individual can make a substitute whereas congregational sacrifices cannot make a substitute; Sacrifices of an individual can be either males or females, whereas congregational sacrifices can be only males. For sacrifices of an individual the owner is responsible for them and their libations, whereas for congregational sacrifices they are not liable for them or for their libations, although they are liable for their libations once the sacrifice has been offered. There are [laws relating] to congregational sacrifices which do not apply to the sacrifices of individuals: For congregational sacrifices override Shabbat and [the laws] of ritual impurity, whereas sacrifices of individuals do not override the Shabbat or [the laws] of ritual impurity. Rabbi Meir said: but do not the griddle cakes of a high priest and the bull for Yom Hakippurim which are sacrifices of individuals and yet override the Shabbat and [the laws] of ritual impurity? The matter therefore depends on [whether] the time [for the offering up] is fixed.

A hatat of an individual whose owners have been atoned for is left to die, whereas that of a congregation is not left to die. Rabbi Judah says: it is left to die. Rabbi Shimon said: Just as we have found with regard to the offspring of a hatat, the substitute of a hatat and a hatat whose owners died, that these rules apply only to an individual but not to a congregation, so too [the rules concerning] the hatat whose owners have been atoned for and [a hatat] whose year has passed apply only to an individual but not a congregation.