For the source text click/tap here: Horayot 9
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The Mishnah earlier (8b) records an argument between Rebbi Yosi ha'Glili and Rebbi Akiva. Rebbi Yosi ha'Glili maintains that the Beis Din and the Nasi are not obligated to bring a Korban for transgressing the Isurim which mandate a Korban Oleh v'Yored -- the Isur of Shemi'as Kol, the Isur of Bituy Sefasayim, and the Isur of Tum'as Mikdash v'Kodashav. Rebbi Akiva maintains that the Nasi is obligated to bring his special Korban for transgressing these Isurim, except for the Isur of Shemi'as Kol, since the Nasi is never called upon to give testimony as a witness.
An anointed priest and a court are exempt; just as a court is exempt from all of the sliding-scale offerings, so too, an anointed priest is exempt from all of them, not only from the offering for the defiling of the Temple or its sacrificial foods.
Rav Huna, son of Rav Yehoshua, said: This is not difficult, as there is a distinction between the rulings. Here, in the passage that deems the anointed priest liable in cases other than the defiling the Temple, it is in the case of an offering brought due to poverty, whereas there, in the latter clause, it is in the case of an offering brought due to extreme poverty. And Rabbi Shimon holds in accordance with the opinion of Rabbi Akiva with regard to one halakhaand disagrees with him with regard to one other halakha. He holds in accordance withthe opinion of Rabbi Akiva in the case of extreme poverty that the anointed priest is exempt from bringing that meal-offering. And he disagrees with Rabbi Akiva in the case of poverty, as he does not hold that the anointed priest is completely exempt from bringing a sliding-scale offering.
This text reveals not merely technical legal distinctions but profound theological and social perspectives on poverty, religious obligation, and communal hierarchy. The passage's reference to Rabbi Akiva's position on dalei dallut (extreme poverty) provides a window into understanding how one of the most influential Talmudic sages approached questions of economic disparity and religious duty.