The Offering of Higher or Lower Value
Requires Beit HaMikdash
VaYikra 5:1-11 If a person sins, and heard an oath [demanding his testimony] [in case where] he is a witness; [for] he either saw or knew [something relevant], if he does not testify, he will bear [the burden of] his iniquity. Or, if a person touches anything impure either the carcass of an impure wild animal, or the carcass of an impure animal of pasture, or the carcass of an impure creeping animal; and this [impurity] was concealed from him, he is impure and incurs guilt. Or, if he touches the impurities of man whatever that impurity may be that causes impurity and this [impurity] was concealed from him; [when] he realizes [he is impure], he incurs guilt. Or, if a person swears, orally expressing to do harm [that he will do something which is to his detriment] or to do good [that he will do something that is to his benefit]. Regarding all a person will express in an oath and [that oath] was concealed from himself, when he realizes [this sin] and he incurs guilt, for any one of these [aforementioned sins]. It shall be that when he incurs guilt for any of these [aforementioned sins] he shall confess that which he transgressed. He shall bring his Asham-offering to Hashem, for his sin that he committed, a female of the sheep, a lamb or a she-goat as a Chataat-offering. The Kohen will atone for him, for his sin. If his means are not sufficient for [the acquisition of] a sheep, then he shall bring for his Asham-offering - [he] who sinned, - two turtledoves or two young pigeons to Hashem one for a Chataat-offering and one for a Olah-offering. He shall bring them to the Kohen and he shall bring that which is for a Chataat-offering first. He [the Kohen] shall shear its head [with his fingernail] opposite of its neck, but not separate [the head] completely. He shall sprinkle some blood of the Chataat-offering on the wall of the Mizbeach. And the remaining blood shall be squeezed into the base of the Mizbeach; it is a Chataat-offering. He shall do [offer] the second [turtledove pigeon] as a Olah-offering, as prescribed. The Kohen will atone for him, for his sin that he committed and he will be pardoned.
We are commanded to offer a sacrifice of Higher or Lower value for certain definite transgressions.
The transgressions for which this sacrifice is requires are: the defilement of the Sanctuary or its Hallowed Things, an Oath of Utterance ( i.e., an oath binding one to perform or to refrain from an action which the Torah does not forbid, e.g. 'I swear that I will eat this loaf', etc.) and a [false] Oath concerning Testimony. If one who has been made unclean by any of the primary sources of uncleanness (Literally, 'fathers of uncleanness'; that is, factors which in conveying uncleanness to other things cause them in turn to become 'offspring of uncleanness'. 'Fathers of uncleanness' may transmit uncleanness to men and to vessels; whereas 'offspring of uncleanness'' can transmit uncleanness only to food and drink) unintentionally enters the Sanctuary, which would involve defilement of the Sanctuary; if one unintentionally eats meat that is holy, which would involve defilement of its Hallowed Things; if one swears an Oath of Utterance and unintentionally fails to keep it; if one swears a false oath concerning testimony, either unintentionally or willfully - in each of these cases he must offer what is called a Sacrifice of Higher or Lower Value.
This sacrifice is called a Sacrifice of Higher or Lower Value because it does not have to be one specified kind, but may vary in accordance with the means of the transgressor who has to offer it.
The Sacrifice of Higher or Lower Value varied in accordance with the threefold division of wrong - doers into the affluent, the poor, and the destitute. If one incurred this obligation while in state of affluence, and, after setting apart the prescribed amount of money for the sacrifice, subsequently became impoverished, the valuation of the sacrifice was reduced in accordance with his impoverished status, so that he might retain the difference for his own use. The same principle applied if one was reduced from poverty to utter destitution. On the other hand, if one was of moderate means, and, after setting apart the prescribed amount of money for the sacrifice, became affluent, the valuation of the sacrifice was raised accordingly.