Reference for Zevachim 12:13

אמר ליה רב יוסף בריה דרב שמואל לרב פפא ומי אית ליה לרבי שמעון לב בית דין מתנה עליהן והאמר רב אידי בר אבין אמר רב עמרם אמר רבי יצחק אמר רבי יוחנן תמידין שלא הוצרכו לצבור

Public sacrifices are different, because the Beth din tacitly stipulates concerning them,<span class="x" onmousemove="('comment',' That no matter when they are actually separated, the last is to be regarded as though separated immediately prior to its being offered, and therefore it makes atonement up to that very moment.');">¹⁸</span> in accordance with Rab Judah's diction in Samuel's name. For Rab Judah said in Samuel's name: The knife draws them to their legitimate purpose.<span class="x" onmousemove="('comment',' If an animal is slaughtered as a public sacrifice, yet for a purpose other than for which they had been originally intended the knife, as it were, automatically dedicates it to a legitimate purpose, and the sacrifice is valid. The reason is that Beth din is regarded as tacitly stipulating their purpose (v. Shebu. 12b) , and so the same holds good here too.');">¹⁹</span> Said R'Joseph the son of R'Samuel to R'Papa: Does then R'Simeon accept the thesis that the Beth din makes a tacit stipulation? Surely R'Idi B'Abin said in the name of R''Amram in the name of R'Isaac in the name of R'Johanan: Daily burnt-offerings which are not required for the community<span class="x" onmousemove="('comment',' 'Not required' means here not fit as such. There was an annual levy of one shekel for the public sacrifices, which was to be paid not later than the first of Nisan. From that date the statutory public sacrifices had to be purchased from the new funds, and not from the old. If animals however were purchased with the old funds, they were offered as extra public sacrifices (if it happened at any time that there was a paucity of private sacrifices) , but not as the statutory public sacrifices, such as the daily burnt-offering.');">²⁰</span>

Jastrow