Horayot

Our Rabbis taught: When a ruler sinneth;  R. Johanan b. Zakkai said: Happy  is the generation whose ruler brings a sacrifice for a sin he has committed unwillingly. If its ruler brings a sacrifice, is there any need to say what one of the common people would do; and if he brings a sacrifice for a sin he has committed unwillingly, is there any need to say what he would do in case of a sin committed wilfully? Raba son of Rabbah demurred: Now, then, it is written, And he shall make restitution for that which  he hath done amiss in the holy thing,  and concerning Jeroboam the son of Nebat it is written, Which  he hath sinned, and wherewith  she hath made [Israel] to sin,  could the meaning there  also be, 'happy is that generation'? — Here the case is different, because Scripture deliberately changed the expression. R. Nahman b. Hisda made the following exposition: What is meant by the Scriptural text: There is a vanity which is done upon the earth: [That  there are righteous men, unto whom it happeneth according to the work of the wicked; again there are wicked men to whom it hanppeneth] etc?  Happy  are the righteous men unto whom it happeneth in this world according to the work of the wicked in the world to come;  woe  to the wicked men to whom it happeneth in this world according to the work of the righteous in the world to come.  Said Raba: Would the righteous, then, if they enjoyed both worlds find it so distasteful? — But, said Raba, happy  are the righteous men unto whom it happeneth in this world according to the work of the wicked in this world;  woe  to the wicked men unto whom it happeneth in this world according to the work of the righteous in this world. R. Papa and R. Huna son of R. Joshua once came before Raba. 'Have you', he asked them, 'mastered  this or that tractate?' 'Yes', they replied. 'Are you', he asked, 'a little better off?'  'Yes', they replied, 'for we have bought some  land.' He, thereupon, exclaimed:  Happy are the righteous unto whom it happeneth in this world according to the work of the wicked in this world. Rabbah b. Bar Hana said in the name of R. Johanan: What is meant by the Scriptural text, For the ways of the Lord are right, and the just do walk in them; but transgressors do stumble therein?  This may be applied  to two men both of whom roasted their paschal lambs, and one of them ate his with the intention of performing the commandment, while the other ate his merely to enjoy a substantial meal.  To him who ate with the intention of performing the commandment [applies], The just do walk in them,  while to him who ate merely to enjoy a substantial meal [applies], But transgressors do stumble therein. Said Resh Lakish to him: Do you call him 'wicked'! Granted he has not performed the commandment to perfection, has he not, however, eaten of the paschal lamb? But it  may be applied  to two men, one of whom had his wife and his sister with him at home and the other also had his wife and sister with him at home. One happened to come in contact with his wife while the other happened to come in contact with his sister. To him who happened to come in contact with his wife [applies] The just do walk in them,  while to him who happened to come in contact with his sister [applies], But transgressors do stumble therein. What a comparison! We spoke of one way;  but here, is it not a case of two ways?  But it  may be applied  to Lot and his two daughters. To them, whose intention was the performance of a commandment [applies], The just do walk in them,  but to him, since his intention was to commit a sin [applies], But transgressors do stumble therein.  Is it not possible that he also intended to perform a commandment? R. Johanan replied: This entire verse shows that his intention was transgression: And Lot lifted up  [is analogous to], His Master's wife lifted up her eyes;  His eyes  [is analogous to] Samson said. … 'Get her for me, for she is pleasing in my eyes;'  And beheld  [is analogous to], Shechem the son of Hamor beheld her;  All the plain  of the Jordan  [is analogous to], For on account of a harlot in man is brought to a loaf  of bread;  That it was well watered  [is analogous to], I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink. But was he  not a victim of circumstances?  — It was taught in the name of R. Jose son of R. Honi: Why is there a point on the waw of u-be-kumah  mentioned in connection with the elder daughter? To indicate that though he did not know when she lay down  he well knew when she arose.  What, however, could he do?  Surely what was done could not be undone?  — Matters might have been different: He should not have drunk again on the following evening. Rabbah made the following exposition: What is meant by the Biblical text, A brother transgressed against a strong city, and their contentions are like the bars of a castle?  — A brother transgressed against a strong city refers to Lot who separated himself from Abraham;  and their contentions are like the bars of the castle, because he caused contentions between Israel and Ammon, as it is said, An Ammonite or a Moabite shall not enter into the assembly of the Lord. Raba (others say R. Isaac) made the following exposition: What is the meaning of the Biblical text, He that separateth himself seeketh his own desire, and snarleth against all sound wisdom?  — He that separateth himself seeketh his own desire, refers to Lot who separated himself from Abraham: And snarleth  against all sound wisdom, for his shame was exposed  in the Synagogues and in the houses of study, as we learnt: An Ammonite and a Moabite are forbidden [to enter into the assembly] for ever. 'Ulla said: Tamar  committed adultery and Zimri  also committed adultery. Tamar committed adultery and kings and prophets descended from her;  Zimri committed adultery and through him many ten thousands of Israel fell. R. Nahman b. Isaac said: A transgression with good intent is [Reverting to] the above text,  'Rab Judah said in the name of Rab: Let a man always engage in Torah and the performance of commandments even though his motive be ulterior, because ulterior motive will ultimately lead to disinterested [study and performance;]'  for as a reward for the forty-two sacrifices which the wicked Balak offered  he gained the privilege of having Ruth descended from him; for R. Jose son of R. Hanina said: Ruth was the daughter of the son of Eglon who was the son of the son of Balak the King of Moab. R. Hiyya b. Abba said in the name of R. Johanan: Whence is it deduced that the Holy One, blessed be He, does not deprive one even of the reward for an elegant expression? From here: Whereas in the case of the elder daughter,  who called her son Moab,  the All Merciful said to Moses, Be not at enmity with Moab, neither contend with them in battle,  'battle'