Study Horayot folio 11A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
that one may not contend with them, but it is permitted to harass them. While concerning the offspring of the younger daughter, who called her son ben Ami, son of my people, avoiding any direct mention of the baby’s father, God said to Moses: “Neither harass them, nor contend with them” (Deuteronom
R' Ḥiyya bar Avin says that R' Yehoshua ben Korḥa says: A person should always be first to perform a matter of a mitzva, as in reward for one night that the elder daughter preceded the younger daughter, she merited and preceded her to royalty by 4 generations. Ruth the Moabite, ancestor of King Dav
§ A baraita states: The verse states: “And if one soul from among the common people sins unwittingly in performing one of the mitzvot of God that may not be done and he is guilty” (Leviticus 4:27). The phrase “from among the common people” serves to exclude the anointed priest; the phrase “from amon
The baraita continues: But weren’t these individuals already excluded from bringing a ewe or a female goat as a sin-offering, as an anointed priest is subject to atonement with a bull, and a king is subject to atonement with a male goat? Why then is an additional exclusionary derivation necessary?
The Talmud challenges: Granted, in the case of an anointed priest it is clear why an additional exclusionary derivation is necessary. But in the case of a king, it is for the unwitting performance of an action that he brings a goat as his offering. Why then is the additional derivation necessary?