) and (8) a Nazirite (in violation of ) plowing in a contaminated place. Chananya ben Chachinai said that the plower also may have been wearing a garment of wool and linen (in violation of and ). They said to him that this would not be in the same category as the other violations. He replied that neither is the Nazirite in the same category as the other violations. The Gemara implied that the sin of Moses in striking the rock at Meribah compared favorably to the sin of David. The Gemara reported that Moses and David were two good leaders of Israel. Moses begged God that his sin be recorded, as it is in , , and , and . David, however, begged that his sin be blotted out, as says, "Happy is he whose transgression is forgiven, whose sin is pardoned." The Gemara compared the cases of Moses and David to the cases of two women whom the court sentenced to be lashed. One had committed an indecent act, while the other had eaten unripe figs of the seventh year in violation of . The woman who had eaten unripe figs begged the court to make known for what offense she was being flogged, lest people say that she was being punished for the same sin as the other woman. The court thus made known her sin, and the Torah repeatedly records the sin of Moses. The latter parts of tractate Arakhin in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of the jubilee year in . The Mishnah taught that the jubilee year had the same ritual as Rosh Hashanah for blowing the shofar and for blessings. But Rabbi Judah said that on Rosh Hashanah, the blast was made with a ram's horn shofar, while on jubilee the blast was made with an antelope's (or some say a goat's) horn shofar. The Mishnah taught that exile resulted from (among other things) transgressing the commandment (in and ) to observe a Sabbatical year for the land. And pestilence resulted from (among other things) violation of the laws governing the produce of the Sabbatical year. A Midrash interpreted the words "it shall be a jubilee unto you" in to teach that God gave the year of release and the jubilee to the Israelites alone, and not to other nations. And similarly, the Midrash interpreted the words "To give