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1) ONE WHO WAS DEMOTED

(a) (Mishnah): If a Mashu'ach sinned, and then he was removed from his position, or if a Nasi sinned and was dethroned, the Kohen brings a Par, the Nasi brings a Sa'ir;
(b) If they sinned after they were demoted, the Kohen brings a Par, the Nasi is like a commoner.
(c) (Gemara) Question: If the Kohen brings a Par for sinning after he was demoted, surely he brings a Par for sinning before he was demoted (why must the Mishnah teach this?)!
(d) Answer: If a Nasi sinned after he was demoted, he is like a commoner, both cases of Nasi had to be taught;

1. Since both cases were taught regarding a Nasi, they were both taught regarding a Mashu'ach.

(e) Question: What is the source of this?
(f) Answer: "(A Mashu'ach) will offer for his sin" - he brings his Chatas after he is demoted.

1. One might have thought to learn from a Kal va'Chomer:

i. A Nasi is liable for sinning b'Shogeg, yet he is exempt after he is deposed - a Mashu'ach is exempt for Shogeg (without Hora'ah), all the more so he is exempt after he is demoted!

2. The verse teaches that he is liable after he is demoted.

(g) Suggestion: A Kal va'Chomer should teach that a Nasi is liable after he is deposed!

1. A Mashu'ach is exempt for Shogeg (alone, without Hora'ah), yet he is liable after he is demoted;
2. A Nasi is liable for Shogeg, all the more so he should be liable after he is deposed!

(h) Rejection: "That a Nasi will sin" - he is liable like a Nasi if and only if he sinned when he was Nasi.

1. This teaches that he is liable after he is demoted.

(a) (Mishnah): If a commoner sinned, then he was appointed to be Kohen Gadol or Nasi, he brings like a commoner;
(b) R. Shimon says, this is if he found out that he sinned before he was appointed; if he found out afterwards, he is exempt.
(c) The Nasi is the king - "Hash-m Elokav", only Hash-m is above him.
(d) (Gemara) Question: What is the source of this?
(e) Answer (Beraisa): "If the Mashu'ach will sin (he brings a Par)" - but not for sins before he was appointed.
(f) Suggestion: A Kal va'Chomer should teach this!

1. A Nasi is liable for Shogeg, yet he does not bring the Korban of a Nasi for sins before he was appointed - a Mashu'ach is only liable for Shogeg on account of Hora'ah, all the more so does not bring the Korban of a Mashu'ach for prior sins!

(g) Rejection: We cannot learn from a Nasi, for he does not bring his special Korban after he is deposed, but a Mashu'ach brings his special Korban after he is demoted!

1. Therefore, we need "If the Mashu'ach will sin" - if he sinned when he was as a Mashu'ach, he brings; if he sinned when he was a regular Kohen, he does not bring.

(h) (Beraisa): "That a Nasi will sin (he brings a Sa'ir)" - but not for sins before he was appointed.
(i) Suggestion: We should know this from a Kal va'Chomer!

1. A Mashu'ach brings his special Korban after he is demoted, yet he does not bring it for sins before he was appointed; a Nasi does not bring his special Korban after he is deposed, all the more so does not bring it for prior sins!

(j) Rejection: We cannot learn from a Mashu'ach, for he is exempt for Shogeg!

1. Therefore, we need "That a Nasi will sin" - if he sinned when he was Nasi (he brings the Korban of a Nasi), not if he sinned when he was a commoner.

(k) (Beraisa) Suggestion: "That a Nasi will sin" - perhaps it is decreed that he will sin!
(l) Rejection: It says "*If* the Mashu'ach will sin" - likewise, the Torah teaches what a Nasi brings *if* he should sin.

1. Question: Why do we need a verse, how could we have thought that it is decreed that he will sin?!
2. Answer: We find that the Torah gives bad tidings;

i. R. Yehudah says "(Hash-m) will put Tzara'as in a house" - this informs Yisrael that Tzara'as will come upon them;
ii. R. Shimon says, this excludes a case of Ones.

(m) Question: Does R. Shimon really hold that Tzara'as of Ones is not Tamei?!

1. (Beraisa): "A man that will see a Tzara'as in his skin" - after the Torah was given.

i. Suggestion: We can learn this from Zivah - just as Zivah only applies after the Torah was given, also Tzara'as.
ii. Rejection: We cannot learn from a Zav, for he does not become Tamei through Ones, but Tzara'as through Ones is Tamei!
iii. Therefore, the verse is needed.

(n) Answer #1 (Rava): R. Shimon holds that Tzara'as (of Ones) caused by Shedim is not Tamei.
(o) Answer #2 (Rav Papa): R. Shimon holds that Tzara'as due to witchcraft is not Tamei.
(p) (Beraisa): "That a Nasi will sin" - this excludes if he is sick.
(q) Question: Even if he is sick, he is still Nasi!
(r) Answer (Rav Avdimi bar Chama): It excludes if he became a Metzora.

1. "...The king was a Metzora...he sat in the house of freedom" - implying, before this he was a slave!
2. A leader is as a slave, as we see from the following.
3. R. Gamliel and R. Yehoshua were on a boat. R. Gamliel's supply of bread ran out; R. Yehoshua, who had brought flour (for after the bread will run out), shared with him.

i. R. Gamliel: How did you know that we might be delayed so much, to take flour?
ii. R. Yehoshua: There is a star that rises once every 70 years and deceives sailors - I was concerned for it.
iii. R. Gamliel: You are such a Chacham - must you go on boats to support yourself?!
iv. R. Yehoshua: R. Eliezer Chisma and R. Yochanan ben Gudgoda can calculate how many drops are in the ocean, and they lack food and clothing!

4. R. Gamliel decided to appoint them as the leaders, to correct this. When he arrived, he called for them; they did not come until he called for them a second time.

i. R. Gamliel: Were you reluctant to come because you thought I want to give you authority? I give you slavery - "If from this day, you (Rechav'om ha'Melech) will be a slave to this nation".

3) REWARD AND PUNISHMENT

(a) (Beraisa - R. Yochanan ben Zakai): "*Asher* Nasi Yecheta" - Ashrei (happy) is the generation whose Nasi brings a Korban when he was Shogeg;

1. If the Nasi will bring for Shogeg, all the more so a commoner will!
2. If he seeks atonement for Shogeg, all the more he will repent if he was Mezid!

(b) Objection (Rava brei d'Rabah): If so, "*Asher* he misappropriated from Hekdesh" and "*Asher* (Yarovom) sinned and made sin" should also be reasons for the generation to rejoice!
(c) Answer: We only expound Asher regarding a Nasi, for the Torah used a different word (than it used regarding a Mashu'ach and commoner).
(d) Question (Rav Nachman bar Rav Chisda): What does it mean "There is a folly done on the land (some Tzadikim are treated as befits Resha'im, and Resha'im are treated as befits Tzadikim)"?
(e) Answer #1 (Rav Nachman bar Rav Chisda): Happy are Tzadikim, they are punished in this world (to cleanse them from their sins) as befits Resha'im in the world to come (where the punishments are much more severe);

1. Woe to Resha'im, they receive all the reward for threir Mitzvos in this world, whereas Tzadikim get (infinitely greater) reward in the world to come.

(f) Objection (Rava): Why shouldn't a Tzadik be rewarded in both worlds?!
(g) Answer #2 (Rava): Happy are Tzadikim, they get reward (in addition to reward in the world to come) in this world, like Resha'im get (all their reward) in this world;

1. Woe to Resha'im, they are punished (also) in this world, like Tzadikim get (all their) punishments in this world.

(h) Rava heard that Rav Papa and Rav Huna brei d'Rav Yehishua had learned certain tractates and became rich.

1. Rava: Happy are Tzadikim, they get reward (even in this world), like Resha'im get (all their reward) in this world.

(i) Question (Rabah bar bar Chanah): What does it mean "Straight are the ways of Hash-m, Tzadikim will go in them, Resha'im will stumble in them"?
(j) Answer #1 (Rabah bar bar Chanah): This is a parable to two men, one ate his Korban Pesach for the sake of the Mitzvah, the other stuffed himself and ate it.

1. "Tzadikim will go in them" - this is the first man; "Resha'im will stumble in them" - this is the latter.

(k) Objection (Reish Lakish): Why do you call the latter a Rasha? Granted, he didn't do the Mitzvah ideally, but he did fulfill it!
(l) Answer #2 (Reish Lakish): Rather, this is a parable to two men, each is in a house with his wife and his sister. One chanced upon his wife (and had relations with her), the other chanced upon his sister.

1. "Tzadikim will go in them" - this is the first man; "Resha'im will stumble in them" - this is the latter.

(m) Objection: The verse discusses men going on the same path - in the parable, they are in different paths (one did a Mitzvah, the other sinned)!
(n) Answer #3: Rather, an example is Lot and his two daughters. They intended for a Mitzvah - they are Tzidkaniyos walking in Hash-m's ways; Lot intended to sin - he is wicked, stumbling in Hash-m's ways.
(o) Question: Perhaps Lot also intended for a Mitzvah!
(p) Answer (R. Yochanan): An entire verse connects Lot to sexual immorality.

1. "Lot lifted (his eyes)" - just as Potifar's wife;
2. "His eyes" - just as Shimshon's first wife was pleasing in his eyes.
3. "He saw" - just as Shchem saw Dinah;
4. "The whole Kikar (plain) of the Yarden" - just as "For a harlot, a Kikar (loaf) of bread";
5. "It is all Mashkeh (fertile)" - just as "... Those that give ... and Shikuyai (my drinks)".

(q) Question: But Lot was drunk (and unaware of what happened)!
(r) Answer (R. Yosi Bar Rav Choni): The 'Vov' in "And when he rose (after sleeping with the older daughter)" is dotted, to show that he did not know when he went to lie with her, but he knew when he got up.
(s) Question: The incest already happened - why is Lot to blame?
(t) Answer: He should not have gotten drunk the next night.
(u) (Rava): "A brother cut himself off from a city of strength" - this is Lot, who separated from Avraham;

1. "And quarrels like a bolt on a fortress" - he instigated quarrels (that keep him out) like a bolted fortress;

i. "An Amoni or Mo'avi will not marry into the congregation of Hash-m".

(v) (Rava): "One that seeks lust will be isolated" - this is Lot;

1. "And in all salvation he will be exposed" - his disgrace is revealed in Shuls (when they read the above verse of the Torah) and Batei Medrash (when they learn the following Mishnah).

i. (Mishnah): The prohibition of an Amoni or Moavi is forever.

(a) (Ula): Tamar and Zimri both had extramarital relations. Kings and prophets descended from Tamar's act; many tens of thousands of Yisrael died as a result of Zimri's act.
(b) (Rav Nachman Bar Yitzchak): A sin done with pure intent (i.e. for Hash-m's sake) is better than a Mitzvah with impure intent.
(c) Objection: But Rav Yehudah taught, a person should always engage in Torah and Mitzvos, even with impure intent, for this will lead him to do them with pure intent!
(d) Correction: Rather, a sin done with pure intent is as good as a Mitzvah with impure intent.

1. Rav Nachman learns from "Ya'el, the wife of Chever the Kini, will be blessed as women in the tent".
2. The women in the tent are Sarah, Rivkah, Rachel and Leah.

(e) (R. Yochanan): Sisera had relations with her seven times - "Between her legs he bent, he fell, he lied...".
(f) Question: Ya'el enjoyed the sin (why is she praised for it)?
(g) Answer: She did not enjoy it - benefit Tzadikim get from Resha'im is bad for Tzadikim - "Beware not to speak to Yakov good nor evil".

1. Question: We understand, he should not talk evil - but why not good?
2. Answer: The good of Resha'im is bad for Tzadikim.

(h) (Rav Yehudah): A person should always engage in Torah and Mitzvos, even with impure intent, for this will lead him to do them with pure intent.

1. Balak offered 42 sacrifices (to try to curse Yisrael); as a result, he merited that Rus descended from him.

i. (R. Yosi Bar Chanina): Rus was the granddaughter of Eglon, king of Moav.

(i) (R. Chiya Bar Aba): Hash-m rewards even for a modest language.

1. Lot's older daughter shamelessly called her son Mo'av (from father) - the Torah said, "Do not besiege Mo'av, do not wage war against them" - war is forbidden, but we may afflict them.
2. Lot's younger daughter modestly called her son Ben Ami (the son of my nation) - the Torah said, "Do not besiege (Amon), do not instigate a quarrel with them" - we may not pain them at all.

(j) (R. Chiya Bar Avin): A person should always be quick to do a Mitzvah - as a reward for the one night that Lot's older daughter preceded the younger daughter, she merited to have a descendant in Yisrael (Oved, the son of Rus the Mo'avis) four generations earlier (than Rechav'om, the son of Na'amah the Amonis).