Horayot

R. Joseph replied: The author of our Mishnah is Rabbi who based  it upon the opinions of two Tannaim. Raba replied: The views represented  are those of R. Simeon who agrees with R. Meir in one respect and differs from him in the other; as it was taught: The things which distinguish a High Priest from an ordinary priest are the following: The bullock that is offered for [the unwitting transgression of any of] all the commandments, and the bullock of the Day of Atonement, and the tenth part of the ephah; he must neither let his hair grow wild nor may he rend his garments, but he tears them from below while the ordinary priest tears them from above; he must not defile himself by [coming in contact with the dead bodies even of his] relatives; he is commanded to marry a virgin and is forbidden to marry a widow; he  enables the manslayer to return to his home;  he may offer sacrifices even while an onan,  though he must not then eat of the sacrificial meat or take a share of it; he offers up his portion first and receives his portion first; he ministers in eight garments, and the entire service of the Day of Atonement may be performed by him alone; and he is also exempt from bringing a sacrifice for an unwitting transgression of defilement relating to the Sanctuary and its consecrated things. And all these laws are applicable to the High Priest who is dedicated by the additional garments alone, with the exception of the bullock that is offered for [the unwitting transgression of any of] 'all the commandments'. All these laws, furthermore, are also applicable to an anointed High Priest who [having acted as substitute] has retired from office, with the exception of the bullock of the Day of Atonement and the tenth part of the ephah. All these laws are inapplicable to a Priest anointed for War, with the exception of the five things that are specified in the Biblical Section under discussion: He must not let his hair grow wild nor may he rend his garments, he must not defile himself for the dead bodies of his relatives, he is commanded to marry a virgin and forbidden to marry a widow, and enables the manslayer to return to his home;  so R. Judah. But the Sages said: He does not enable [the manslayer] to return. And whence is it proved that this Baraitha represents the view of R. Simeon? — R. Papa replied: Who was it that was heard to say that [the High Priest] is exempted in regard to an unwitting transgression of defilement relating to the Sanctuary and its consecrated things? Surely it was R. Simeon. 'With the exception of the five things that are specified in the Biblical section under discussion.' Whence is this inference?  — From that which our Rabbis taught: And the priest that is highest among his brethren,  refers  to the High Priest; upon whose head the anointing oil is poured,  refers to the Priest who is anointed for War; and that is consecrated to put on the garments,  refers to the High Priest who is dedicated by the additional garments alone. Concerning all of them it is stated, He shall not let the hair of his head grow wild,  nor rend his clothes, neither shall he go in to any dead body.  As one might assume that all of them may offer sacrifices while onans, it was specifically stated, For the consecration of the anointing oil of his God is upon him,  upon 'him'  but not upon his associate.  Now that Scripture has excluded him  it might have been assumed that he is not commanded to marry a Virgin, hence it was stated, And he [shall take a wife in her virginity]. On this point  Tannaim are in dispute: And he shall take a wife in her virginity,  after Scripture has excluded him  it included him again; so R. Ishmael. R. Akiba said: One could well have known  [this law]  in the case where he  was [temporarily] removed on account of a mishap;  whence, however, could it have been inferred [in the case where he was permanently removed] on account of disqualifying blemishes? Hence it was stated, 'And he.' Raba inquired of R. Nahman: May an anointed High Priest who was stricken with leprosy  marry a widow;  is he only suspended  or is he exempt from all the duties of the High Priesthood?  — He  was unable to give an answer.  Once R. Papa was sitting at his studies and raised the same inquiry. Said Huna the son of R. Nahman to R. Papa: We have learned [such a law]:  'One could well have known [this law] in the case where he was [temporarily]  removed on account of a mishap; whence, however, could it be inferred [in the case where he was permanently] removed on account of disqualifying blemishes? Hence it was stated, 'and he'. He  thereupon arose, kissed him on his head and gave him his daughter. MISHNAH. A HIGH PRIEST RENDS HIS GARMENTS  FROM BELOW AND AN ORDINARY PRIEST FROM ABOVE. A HIGH PRIEST MAY OFFER SACRIFICES WHILE AN ON AN THOUGH HE MAY NOT EAT [OF THE SACRIFICIAL MEAT]; BUT AN ORDINARY PRIEST MAY [IN SUCH CIRCUMSTANCES] NEITHER OFFER SACRIFICES NOR EAT [OF SACRIFICIAL MEAT]. GEMARA. Rab said: BELOW means actually below  and ABOVE means actually above.  Samuel, however, said: BELOW means beneath the binding  and ABOVE means above the binding,  the one as well as the other being round the neck. An objection was raised: In respect of all relatives  a man may, if he wishes, sever  his binding, and if he wishes he need not sever his binding. In respect of his father and mother, however, he must sever.  Now, since [a tear made in such a manner]  is elsewhere [regarded as a legally proper] tear, the prohibition for a High Priest to tear his garments should be applied to such a tear also!  — Samuel is of the same opinion as R. Judah who said: Any tear that does not sever one's binding is nothing more than a wanton rent. Is R. Judah, however, of the opinion that the law of rending one's garments is applicable to a High Priest? Surely it was taught: If Scripture had only stated, 'He shall not let the hair of a head go loose, nor rend a garment' it might have been assumed that Scripture spoke of the head and the garment of a sotah,  hence it was expressly stated, He shall not let the hair of his head grow wild, nor rend his clothes.  showing that the requirements of letting one's hair grow wild or rending one's garments  are not at all applicable to him;  so R. Judah. R. Ishmael said: He does not rend his clothes in the manner of other people, but he rends from below while an ordinary priest rends from above!  — Samuel holds the same opinion as R. Judah in one respect  and disagrees with him in another. MISHNAH. WHATEVER IS MORE FREQUENT THAN ANOTHER TAKES PRECEDENCE OVER THAT OTHER, AND WHATSOEVER IS MORE SACRED THAN ANOTHER TAKES PRECEDENCE OVER THAT OTHER. IF THE BULLOCK OF THE ANOINTED HIGH PRIEST AND THE BULLOCK OF THE CONGREGATION ARE SIMULTANEOUSLY PRESENTED,  THE BULLOCK OF THE ANOINTED HIGH PRIEST MUST PRECEDE THAT OF THE CONGREGATION IN ALL ITS DETAILS. GEMARA. Whence are these laws deduced? — Abaye replied: From Scripture which stated, Besides the burnt offering of the morning which is for a continual burnt offering.  Now consider, since it was written the burnt offering of the morning, what need was there for writing again continual burnt offering? Consequently it was this that the All Merciful intended: Whatsoever is more frequent takes precedence. AND WHATSOEVER IS MORE SACRED THAN ANOTHER TAKES PRECEDENCE OVER THAT OTHER. Whence is this deduced? — From what was taught at the School of R. Ishmael: Thou shalt sanctify him [the priest] therefore,  in respect of any matter of sanctity; he must be the first in the reading of the Law, the first in the recital of any benediction  and the first in receiving a handsome portion.