תלמוד על סנהדרין 2:8

MISHNAH: An Anointed Priest who sinned and then was removed from his anointed status, or a Prince who sinned and then was removed from his exalted status. The Anointed Priest brings a bull and the Prince brings a goat¹Since at the moment of the sin they became obligated for the sacrifices, a later change of status has no influence. The difference between ecclesiastical and political offices will become clear in Mishnah 2..
An Anointed Priest who was removed from his anointed status and then sinned, or a Prince who was removed from his exalted status and then sinned: The Anointed Priest brings a bull and the Prince is like a commoner²Again the moment of the sin determines the kind of sacrifice. Priestly offices follow the rule that “one rises in holiness; one does not descend;” the former Anointed Priest remains in his status. He cannot officiate as Anointed Priest since another one holds the office; neither can he officiate as common priest since he may not descend in rank. The same is true for an unanointed High Priest. But a politician who loses his rank is free to run for any other office; his sacrifice is a female goat or sheep like everybody else’s..

It was stated: “Heave of the tithe from demay that returned to its origin makes dema‘²⁷Dema‘ (a word of unclear etymology, Ex.22:28) describes profane produce mixed with heave, which is unfit for human consumption if heave and food are impure, and is food only for Cohanim and their families if both the heave and the food are pure. It can be put in order only if the amount of heave in the total is less than 1 in 101. Since heave from demay is genuinely holy only in a minority of cases, that heave does not necessarily create dema‘. (Maimonides Maäser 12:4 and R. Abraham ben David ad loc.), not to its origin does not make dema‘. Rebbi Simeon from Shezur said, both at its origin and not at its origin it does not make dema‘.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: For one who says, it makes dema‘, it makes dema‘; for one who says, it does not make dema‘, it does not make dema‘; this is reasonable²⁸That means, I can understand R. Simeon from Shezur, that we always follow the majority of cases and, therefore, heave from demay cannot create dema‘. I also could understand the position that, once the name of heave was attached to any produce, it must be treated like heave in all respects.. But if one says, in its origin it makes dema‘, not in its origin it does not make dema‘; what is the difference between in its origin and not in its origin? Rebbi Ḥaggai came up. They said, this one will say, “by Moses, I shall explain the reason²⁹R. Ḥaggai’s standard answer to questions of this type..” He said, by Moses, I shall explain the reason: He who says, it makes dema‘, because it permits the rest to be eaten³⁰Since without tithing, demay may not be eaten by rabbinic ordinance, it should in this respect be treated like heave taken according to Biblical precept.. He who says, it does not make dema‘, because it does not permit the rest to be eaten³¹For other produce, it simply is food of questionable status.. Rebbi La taught according to that of Rebbi Ḥaggai³²He declares practice to follow the anonymous Tanna in the baraita.. Rebbi Zeïra said: A case came before Rebbi Ḥanina and he taught according to Rebbi Simeon from Shezur. Rebbi Aḥa in the name of Rebbi Jonathan: Practice does not follow Rebbi Simeon from Shezur³³In Babli Ḥulin 75b, both R. Ḥanina and R. Jonathan endorse the ruling of R. Simeon from Shezur as valid practice..

MISHNAH: The High Priest rends his garment below, the common priest above¹⁹⁸Rending one’s garment is a required mourning rite for a close relative (as defined in Lev. 21:2–3). The High Priest is forbidden any mourning rites, including rending his garment (Mishnah 5). One allows him to make a tear at the bottom of his robe where nobody will notice it.. The High Priest sacrifices while in deep mourning but does not eat; the common priest neither sacrifices nor eats¹⁹⁹“Deep mourning” is the time between the death of a close relative and his burial (on the same day or the following night). Since the High Priest is forbidden to leave the Sanctuary (Lev. 21:12) he must be permitted to officiate. But eating sancta while in deep mourning is forbidden to everybody (Deut. 26:14), including the High Priest (Lev. 10:19–20). The common priest is required to defile himself for the burial of a close relative (Lev. 21:1–2); automatically he is excluded from the Sanctuary and all its service..

Ben Yehoṣadaq was priding himself for his vaulting. ⁷⁸Babli 53a. The corrector’s change [in brackets] follows the Babli and should be deleted. In the Babli the torches are lit. They said about Rabban Simeon ben Gamliel that he was dancing with eight golden torches and neither of them touched (the ground) [any other.] When he was bowing down to his shinbone he thrust his thumb into the ground, bowed down to his shinbone, and immediately stood up. ⁷⁹Parallels are in Berakhot1:8 (Note 249), Gen. rabba39(18). The text in Berakhot editio princeps is the corrector’s, quite different from the scribe’s which is consistent with the text here. What is bowing down to one’s shinbone and what is kneeling? The great Rebbi Ḥiyya showed bowing down to his shinbone before Rebbi, [became lame] and was healed. Levi ben Sisi showed kneeling before Rebbi, became lame and was not healed.

MISHNAH: They are not liable for hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta⁸⁰As explained in the preceding Halakhah, the Court does not bring a sacrifice for a false ruling in a case subject to a sacrifice which depends on the wealth of the person. These are enumerated in Lev. 5:1–4; the Mishnah uses the biblical expressions to characterize the different categories.
“Hearing of a voice” refers to Lev.5:1: If a person sin, for he heard the sound of an imprecation when he is a witness, or saw, or knew; if he does not tell he has to bear his iniquity. If a person is asked by another to testify in his case before the court; he refuses and assents to an oath to the effect that he does not know about the case, if that was a lie he is subject to the variable reparation offering for swearing falsely.
“Expression of the lips” (v.4) refers to an oath made by a person on his own initiative but not kept since he forgot about his own oath. This also subjects the maker to the same obligation.
Improper handling of impurity because of oblivion is mentioned in vv. 2–3.. The same applies to the Prince⁸¹He is identified with the king., the words of Rebbi Yose the Galilean. Rebbi Aqiba says, the Prince is liable for all of them except the hearing of a sound since the king does not judge, nor may one judge him; he does not testify, nor may one testify against him⁸²Mishnah Sanhedrin 2:3. He extends the rules created for the non-Davidic kings to all kings..

There¹⁰⁰In Babylonia (Babli 174a in the name of R. Joḥanan.), they instruct that practice everywhere follows Rabban Simeon ben Gamliel except for the guarantor¹⁰¹The Mishnah here, Bava batra10:14., Sidon¹⁰²Mishnah Giṭṭin 5:5., and the last proof¹⁰³Mishnah Sanhedrin 3:13 (in most Mishnah editions, the last statement of Rabban Simeon in Mishnah 3:8 dealing with the right of the parties to submit proof to the court out of order.). They say, only in the Mishnah¹⁰⁴But not in the baraitot. The Babli agrees, loc. cit.. Rebbi Immi bar Qorḥa in the name of Rav: Why did they say, practice everywhere follows Rabban Simeon ben Gamliel? For he pronounced specific practices decided by his court¹⁰⁵His pronuncements have the status of precedents decided by the Supreme Court..