Horayos 10a

הוריות י׳ ע״א

Horayot 10a

Learn Horayos 10a step by step: Aramaic beside English, every question, answer and proof colour-coded.

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Topic

The special קרבנות of the כהן משיח and the נשיא: sins committed after leaving office or before being appointed, who counts as a נשיא, and the idea that leadership is servitude.

Overview

The גמרא first explains why the משנה bothers to say that a כהן משיח who sinned and then left office brings a פר: the line is there to contrast him with the נשיא. Two ברייתות then show that the משיח keeps his פר after leaving office ("וְהִקְרִיב עַל חַטָּאתוֹ"), while the נשיא does not ("אֲשֶׁר נָשִׂיא יֶחֱטָא"). In each case a פסוק overrides a קל וחומר. A new משנה rules that a king or כהן משיח who sinned before being appointed is treated like a הדיוט, though רבי שמעון makes it depend on when he found out about the sin. The same משנה defines the נשיא as the king, who has only ה׳ above him. The גמרא shows that each leader needs his own פסוק to exclude earlier sins, because each is "stronger" in a different way, so a קל וחומר fails in both directions. A ברייתא explains that "אֲשֶׁר" does not mean the king is fated to sin. This leads to a side discussion of רבי יהודה and רבי שמעון on נגעים, where רבא and רב פפא narrow רבי שמעון's exclusion. The amud then shows that a king struck with צרעת is removed from office, and learns from "בֵּית הַחׇפְשִׁית" that ruling is a kind of servitude. It ends with the story of רבן גמליאל and רבי יהושע on a ship, which leads רבן גמליאל to appoint two poor scholars. The story continues on the next amud.

Opening lines

The steps (41)

1. ChallengeWhy say the obvious case of the anointed priest?
2. ResolutionIt is taught to contrast with the king
3. QuestionWhat is the source?
4. ResponseThe verse teaches he brings even after leaving office
5. ChallengeLogic would say the anointed priest loses his bull
6. ResolutionThe verse overrides the logic
7. ChallengeThen the king should also keep his offering
8. ResolutionThe verse limits the king to while he reigns
9. StatementSins committed before being appointed
10. StatementThe נשיא is the king
11. QuestionWhere does the rule come from?
12. ResponseThe פסוק excludes earlier sins
13. ChallengeWhy not learn it from the נשיא?
14. RejectionThe קל וחומר from the king is broken
15. ConclusionSo the פסוק is needed for the anointed כהן
16. StatementA matching ברייתא about the king
17. ChallengeMaybe a קל וחומר from the anointed כהן is enough
18. RejectionThe king is stronger in a different way
19. ConclusionSo the פסוק is needed for the king
20. StatementThe king's sin is not a set decree
21. QuestionWhere would the idea of a decree come from?
22. ResponseA precedent: the news that נגעים will come
23. ConclusionThat is why the פסוק needs "אִם"
24. ChallengeChallenge to רבי שמעון from a ברייתא about נגעים
25. ChallengeThe ברייתא asks: can a comparison to זב teach this?
26. RejectionThe comparison to זב does not work
27. ConclusionThe פסוק teaches 'from the statement onward'
28. Resolutionרבא: the פסוק leaves out נגעים from spirits
29. Resolutionרב פפא: the פסוק leaves out נגעים from sorcery
30. StatementA ברייתא: a sick נשיא is excluded
31. ChallengeDoes being sick remove a king?
32. ResolutionIt means a נשיא who became a מצורע
33. StatementUntil then, the king was a servant
34. StatementSetting up the story: the ship journey
35. QuestionDid you know there would be a delay?
36. ResponseThe star that misleads sailors
37. QuestionSo wise, yet working on a ship?
38. ResponseWonder instead about your two poor students
39. Conclusionרבן גמליאל decides to appoint them
40. Statementרבן גמליאל sends for the two scholars twice
41. Statementרבן גמליאל asks if they think he is giving them power