Jerusalem Talmud Horayot 1:6

משנה: הוֹרוּ בֵית דִּין וְעָשׂוּ כָל־הַקָּהָל אוֹ רוּבָּן עַל פִּיהֶן מְבִיאִין פָּר. וּבַעֲבוֹדָה זָרָה מְבִיאִין פַּר וְשָׂעִיר דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר שְׁנֵים עָשָׂר שְׁבָטִים מְבִיאִין שְׁנֵים עָשָׂר פָּרִים וּבַעֲבוֹדָה זָרָה שְׁנֵים עָשָׂר שְׁבָטִים מְבִיאִין שְׁנֵים עָשָׂר פָּרִים וּשְׁנֵים עָשָׂר שְׂעִירִים. רִבִּי שִׁמְעוֹן אוֹמֵר שְׁלשָׁה עָשָׂר פָּרִים. וּבַעֲבוֹדָה זָרָה שְׁלשָׁה עָשָׂר פָּרִים וּשְׁלשָׁה עָשָׂר שְׂעִירִים פַּר וְשָׂעִיר לְכָל־שֵׁבֶט פַּר וְשָׂעִיר לְבֵית דִּין. MISHNAH: If the Court ruled and all the public or a majority acted on their instruction, they bring a bull; or in a matter of idolatry a bull and a goat¹³⁵Sacrifices for unintended sins committed by the entire community are prescribed both in Leviticus.4.13-31">Lev. 4:13–31 (a bull) and Numbers.15.22-26">Num. 15:22–26 (a bull as elevation offering and a goat as purification offering). The verses in Num. are interpreted to refer to the sin of idolatry since that is the only sin by which in one action one violates all commandments (Numbers.15.22">Num. 15:22). Since the sacrifice for violating all commandments cannot be less than that for violating one commandment, it is logical that the sacrifice for idolatry must be more than the regular sacrifice Leviticus.4.13-31">Lev.4:13–31. (Sifry Num. 111), the words of Rebbi Meïr. Rebbi Jehudah says, the Twelve Tribes bring twelve bulls and in a matter of idolatry the Twelve Tribes bring twelve bulls and twelve goats¹³⁶As discussed in the Halakhah, this is a problem of definition of עֵדָה and קָהָל.. Rebbi Simeon says, thirteen oxen, and in a matter of idolatry thirteen bulls and thirteen goats; a bull and a goat for each tribe; a bull and a goat for the Court.

הלכה: הוֹרוּ בֵית דִּין וְעָשׂוּ כָל־הַקָּהָל כול׳. מָאן תַּנָּא רוֹב. רִבִּי מֵאִיר. דְּתַנֵּי. הִיא מַחֲצִית כָּל־הַשְּׁבָטִים הִיא מַחֲצִית כָּל־שֵׁבֶט וָשֵׁבֶט וּבִלְבַד רוֹב. רִבִּי יוּדָה אוֹמֵר. חֲצִי כָּל־שֵׁבֶט וָשֵׁבֶט וּבִלְבַד רוֹבֵי שְׁבָטִים שְׁלֵימִים. שֵׁבֶט אֶחָד גּוֹרֵר כָּל־הַשְּׁבָטִים. רִבִּי מֵאִיר אוֹמֵר. כָּל־הַשְּׁבָטִים קְרוּיִין קָהָל. רִבִּי יוּדָה אוֹמֵר. כָּל־שֵׁבֶט וָשֵׁבֶט קָרוּי קָהָל. וְאַתְייָא דְּרִבִּי שִׁמְעוֹן כְּרִבִּי יוּדָה. כְּמַה דְּרִבִּי יוּדָה אָמַר. כָּל־שֵׁבֶט וָשֵׁבֶט קָרוּי קָהָל. כֵּן רִבִּי שִׁמְעוֹן אוֹמֵר. כָּל־שֵׁבֶט וָשֵׁבֶט קָרוּי קָהָל. מַה בֵּינֵיהוֹן. גְּרִירָה. רִבִּי יוּדָה אוֹמֵר. שֵׁבֶט אֶחָד גּוֹרֵר כָּל־הַשְּׁבָטִים. רִבִּי שִׁמְעוֹן אוֹמֵר. אֵין שֵׁבֶט אֶחָד גּוֹרֵר אֶת כָּל־הַשְּׁבָטִים. מוֹדֶה וְהוּא שֶׁתְּהֵא הוֹרָייָה מִלִּשְׁכַּת הַגָּזִית. אָמַר רִבִּי יוֹסֵי. טַעֲמֵיהּ דָּהֵין תַּנַּייָא מִן־הַמָּק֣וֹם הַה֔וּא אֲשֶׁר֭ יִבְחַ֣ר יי. רִבִּי אַבּוּן בְשֵׁם רִבִּי בִּנְיָמִין בַּר לֵוִי. קִרְייָא מְסַייֵעַ לְמָאן דָּמַר. כָּל־שֵׁבֶט וָשֵׁבֶט קָרוּי קָהָל. דִּכְתִיב גּ֛וֹי וּקְהַ֥ל גּוֹיִם֭ יִהְיֶ֣ה מִמֶּ֑ךָּ. וְאַדַּיִין לֹא נוֹלַד בִּנְיָמִין. אָמַר רִבִּי חִייָה בַּר בָּא. כְּשֵׁם שֶׁהֵן חַלּוּקִין כָּאן כָּךְ הֵן חַלּוּקִין בְּטוּמְאָה. דְּתַנֵּי. הָיָה צִיבּוּר חֶצְייָן טְהוֹרִין וְחֶצְייָן טְמֵאִין. הַטְּהוֹרִין עוֹשִׂין אֶת הָרִאשׁוֹן וְהַטְּמֵאִין עוֹשִׂין אֶת הַשֵּׁינִי. רִבִּי יוּדָה אוּמֵר. הַטְּהוֹרִין עוֹשִׂין לְעַצְמָן וְהַטְּמֵאִין עוֹשִׂין לְעַצְמָן. אָֽמְרוּ לוֹ. אֵין הַפֶּסַח לַחֲצָאִין אוֹ כוּלָּן יַעֲשׂוּ בְטוּמְאָה אוּ כוּלָּן יַעֲשׂוּ בְטַהֲרָה. מִינוּ אָֽמְרוּ לוֹ. כְּרִבִּי יוּדָה. דְּתַנֵּי. נִיטְמֵאת אַחַת מִן הַחַלּוֹת אוֹ אֶחָד מִן הַשְּׁיָירִים רִבִּי יוּדָה אוֹמֵר שְׁנֵיהֶן יֵצְאוּ לְבֵית הַשְּרֵיפָה. שֶׁאֵין קָרְבַּן צִיבּוּר חָלוּק. וַחֲכָמִים אוֹמְרִים. הַטָּמֵא בְטוּמְאָתוֹ וְהַטָּהוֹר יֵאָכֵל. רִבִּי יוֹסֵי בֵּרִבִּי בּוּן בְּשֵׁם רִבִּי יוֹחָנָן אָמַר. מִינוּ אָֽמְרוּ לוֹ. חֲכָמִים שֶׁהֵן כְּשִׁיטַּת רִבִּי יְהוּדָה. HALAKHAH: “If the Court ruled and all the public acted,” etc. ¹³⁷The entire Halakhah is shortened from Pesachim 7:6:2-7" href="/Jerusalem_Talmud_Pesachim.7.6.2-7">Pesaḥim 7:6. Numbers.9.9-14">Num. 9:9–14 prescribes that individuals who were impure on Passover have to bring their Passover sacrifice a month later, on the Second Passover celebrated on the 14^th of the Second Month. It is concluded that if the entire people are impure, the Second Passover is impossible and everybody celebrates the (First) Passover in impurity in the Temple. The problem then arises which percentage of the people have to be impure so that they represent the entire people; just as here the question is, how many people do have to follow the erroneous ruling of the Court so that “all of Israel were in error” (Leviticus.4.13">Lev. 4:13). Who stated “a majority”? Rebbi Meïr, as it was stated: Either half of the tribes or half of each tribe, if only it be a majority¹³⁸He holds that everywhere 50%+1 represent “all”; Horayot.5b">Babli 5b.. Rebbi Jehudah says, half of each tribe, but only a majority of entire tribes¹³⁹The language is somewhat self-contradictory. He also requires that a majority of Israel follow the erroneous ruling but in addition he demands that in a majority of tribes a majority follow the ruling. Horayot.5b">Babli 5b.. One tribe drags all tribes¹⁴⁰If one tribe has more members than all the others together, the action of one tribe triggers the obligation of all of them. He does not hold that the law about erroneous rulings of the High Court became moot with the exile of the Ten Tribes. Even later, when the tribe of Jehudah represented the overwhelming majority of Israel, a majority of the people can be considered a majority of all twelve tribes and the majority of Judeans triggers the obligation for all tribes.. Rebbi Meïr says, all tribes are called “the public”¹⁴¹The purification sacrifice for an erroneous ruling by the Court has to be brought by “the public” (Leviticus.4.14">Lev. 4:14). The difference of opinions in the Mishnah is traced to different interpretations of this notion. R. Meïr holds that only the entire people of Israel qualify as “public”; RR. Jehudah and Simeon consider each tribe as a separate public. (Horayot.5b">Babli 5b, Pesachim.80a">Pesahim80a, Menachot.15a">Menahot 15a).. Rebbi Jehudah says, each single tribe is called “public”. And Rebbi Simeon follows Rebbi Jehudah. Just as Rebbi Jehudah said, each single tribe is called “public”, so Rebbi Simeon says, each single tribe is called “public”. What is between them? Dragging. Rebbi Jehudah says, one tribe drags all tribes¹⁴⁰If one tribe has more members than all the others together, the action of one tribe triggers the obligation of all of them. He does not hold that the law about erroneous rulings of the High Court became moot with the exile of the Ten Tribes. Even later, when the tribe of Jehudah represented the overwhelming majority of Israel, a majority of the people can be considered a majority of all twelve tribes and the majority of Judeans triggers the obligation for all tribes.. Rebbi Simeon says, one tribe does not drag all tribes¹⁴²Therefore he requires a separate sacrifice for the people of Israel in their entirety.. [Even though Rebbi Jehudah says, one tribe drags all tribes,]¹⁴³Missing in the ms., from B and the Pesaḥim text; required by the context. he agrees that only if the ruling came from the ashlar hall¹⁴⁴Even though each tribe has to bring its own sacrifice, the ruling of a tribal High Court cannot trigger an obligation of any other tribe; only the Court sitting at the central sanctuary has this power.. Rebbi Yose said, the reason of that Tanna: From this place which the Eternal will choose¹⁴⁵Deuteronomy.17.10">Deut. 17:10.. Rebbi Abun in the name of Rebbi Bejamin ben Levi: The verse supports him who said that each tribe is called “public”, as it is written¹⁴⁶Genesis.35.11">Gen. 35:11, said to Jacob after the birth of 11 sons. Horayot.5b">Babli 5b.: A people and a public of peoples will come from you, and Benjamin was not yet born. Rebbi Ḥiyya bar Abba said, just as they differ here, so they differ about impurity¹³⁷The entire Halakhah is shortened from Pesachim 7:6:2-7" href="/Jerusalem_Talmud_Pesachim.7.6.2-7">Pesaḥim 7:6. Numbers.9.9-14">Num. 9:9–14 prescribes that individuals who were impure on Passover have to bring their Passover sacrifice a month later, on the Second Passover celebrated on the 14^th of the Second Month. It is concluded that if the entire people are impure, the Second Passover is impossible and everybody celebrates the (First) Passover in impurity in the Temple. The problem then arises which percentage of the people have to be impure so that they represent the entire people; just as here the question is, how many people do have to follow the erroneous ruling of the Court so that “all of Israel were in error” (Leviticus.4.13">Lev. 4:13)., as we have stated: If the public was half pure and half impure; pure [people] celebrate the first [Passover] and impure the second. Rebbi Jehudah said, the pure ones celebrate for themselves, and the impure ones celebrate for themselves¹⁴⁷Both offer their sacrifices in the Temple, in separate groups. For this to happen, the number of pure people in Jerusalem on the 14^th of Nisan must be exactly equal to the number of impure ones.. They told him, there is no split Passover; either all celebrate in impurity or all celebrate in purity. Who is “they told him”? Following Rebbi Jehudah? As it was stated¹⁴⁸Menachot 2:2" href="/Mishnah_Menachot.2.2">Mishnah Menahot 2:2.: “If one of the loaves or one of the (leftovers) [orders]¹⁴⁹The text in parentheses is from the ms.; the text in brackets is from B, the text in Pesahim, and all sources of the Mishnah; it is the only one which makes sense.
The Mishnah speaks of the two public cereal offerings which have to be baked, viz., the weekly show-bread and the two leavened loaves presented at Pentecost. The 12 show-breads were presented in two rows, here called “orders” (Leviticus.24.6">Lev.24:6). became impure, Rebbi Jehudah said, both have to be brought to be burned¹⁵⁰Outside the Temple precinct. for a public offering cannot be split. But the Sages say, the impure in its impurity, and the pure shall be eaten.¹⁵¹By the officiating priests.” Rebbi Yose ben Rebbi Abun said in the name of Rebbi Joḥanan, who is “they told him”? The Sages¹⁵²Since the opinions of R. Jehudah and his opponents in Pesaḥim are the opinions of his opponents and R. Jehudah in Menahot, both seem to contradict themselves. One has to conclude that they agree in principle and they only differ about the practical applications of their theory. In this sense, B reads: The Sages acting in the sense of R. Jehudah. who argue like Rebbi Jehudah.