הוריות ג׳Horayot 3

Mishnah

משנה: כֹּהֵן מָשִׁיחַ שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִמְּשִׁיחוּתוֹ. וְכֵן נָשִׂיא שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִגְּדוּלָּתוֹ. כֹּהֵן מָשִׁיחַ מֵבִיא פָר. וְהַנָּשִׂיא מֵבִיא שָׂעִיר. כֹּהֵן מָשִׁיחַ שֶׁעָבַר מִמְּשִׁיחוּתוֹ וְאַחַר כָּךְ חָטָא וְכֵן הַנָּשִׂיא שֶׁעָבַר מִגְּדֻלָּתוֹ וְאַחַר כָּךְ חָטָא כֹּהֵן מָשִׁיחַ מֵבִיא פָר וְהַנָּשִׂיא כַהֶדְיוֹט:

MISHNAH: An Anointed Priest who sinned and then was removed from his anointed status, or a Prince who sinned and then was removed from his exalted status. The Anointed Priest brings a bull and the Prince brings a goat. An Anointed Priest who was removed from his anointed status and then sinned, or a Prince who was removed from his exalted status and then sinned: The Anointed Priest brings a bull and the Prince is like a commoner.

Halakhah

הלכה: כֹּהֵן מָשִׁיחַ שֶׁחָטָא כול׳. כֹּהֵן מָשִׁיחַ שֶׁעָבַר מִמְּשִׁיחוּתוֹ כול׳. אָמַר רִבִּי לָעְזָר. כֹּהֵן גָּדוֹל שֶׁחָטָא מַלְקִין אוֹתוֹ וְאֵין מַעֲבִירִין אוֹתוֹ מִגְּדוּלָּתוֹ. אָמַר רִבִּי מָנָא. כְּתִיב כִּי נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו עָלָיו אֲנִי יי. כִּבְיָכוֹל מָה אֲנִי בִגְדוּלָּתִי אַף אַהֲרֹן בִּגְדוּלָּתוֹ. אָמר רִבִּי אָבוּן. קָדוֹשׁ יִהְיֶה לָּךְ. כִּבְיָכוֹל אֲנִי בִקְדוּשָּׁתִי אַף אַהֲרֹן בִּקְדּוּשָּׁתוֹ. רִבִּי חֲנִינָה כְתוֹבָא רִבִּי אָחָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. כֹּהֵן מָשִׁיחַ שֶׁחָטָא מַלְקִין אוֹתוֹ בְּבֵית דִּין שֶׁלִּשְּׁלֹשָׁה. אִין תֵּימַר בְּבֵית דִּין שֶׁלְכ״ג. נִמְצָא עֲלִיָיתוֹ יְרִידָה לוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. נָשִׂיא שֶׁחָטָא מַלְקִין אוֹתוֹ בְּבֵית דִּין שֶׁלִּשְׁלֹשָׁה. מַה מַחֲזִרִין לֵיהּ. אָמַר רִבִּי חַגַּיי. מוטָּב דִּינוֹן מַחֲזִרִין לֵיהּ דּוּ קְטַלּוֹן לֵיהּ. שָׁמַע רִבִּי יוּדָה נְשִׂיאָה וְכָעַס. שָׁלַח גּוֹתִּיִין לְמִיתְפַּשׂ יַת רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. וַעֲרַק בְּדָא דְמוּגְדָּלָא. וְאִית דְּאָמְרִין בְּרָה דִכְפַר חִיטַּיָּא. סְלִיק רִבִּי יוֹחָנָן לְבֵית וַועֲדָא. סְלִיק רִבִּי יוּדָה נְסִיָיא לְבֵית וַועֲדָא. אֲמַר לֵיהּ. לָמָּה לֵית מָרִי אֲמַר לָן מִילָּה דְאוֹרַיָיא. שְׁרֵי טְפַח בְּחָדָא יָדֵיהּ. אֲמַר לֵיהּ. וּבְחָדָא יָדָא טַפְּחִין. אֲמַר לֵיהּ. לָאו. אִין לֹא בֶן לָקִישׁ לֹא. אֲמַר לֵיהּ. לֹא. אֲמַר לֵיהּ. וְאָנוּ מְפַתְּחָא. אֲמַר לֵיהּ. בְּרָא דְמוּגְדָּלָא. אֲמַר לֵיהּ. אֲנָא וְאַתְּ נְפִיק לְקַדְמֵיהּ. שָׁלַח רִבִּי יוֹחָנָן גַּבֵּי רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. עֲתֵיר לָךְ מִילָּה דְאוֹרַיָיא דִּנְשִׂיָיא נְפִיק לְקַדְמָךְ. נְפַק לְקַדְמוֹן. מַר. דֵּיגְמַא דִידְכוֹן דָּמֵי לְבָרְיֵיכוֹן. כַּד אֲתַא רַחֲמָנָא לְמִיפְרַק יַת יִשְׂרָאֵל מִמִּצְרָיִם לֹא שָׁלַח לֹא שָׁלִיחַ וְלֹא מַלְאָךְ. אֶלָּא הַקָּדוֹשׁ בָּרוּךְ הוּא בְעַצְמוֹ. דִּכְתִיב וְעָבַרְתִּי בְאֶרֶץ מִצְרַיִם בַּלַּיְלָה הַזֶּה. וְלֹא עוֹד אֶלָּא הוּא וְכָל דּוֹרְגּוֹן דִּידֵיהּ. אֲשֶׁר הָלַךְ אֱלֹהִים אֵין כָּתוּב כָּאן אֶלָּא אֲשֶׁר הָלְכוּ אֱלֹהִים. אָמְרִין לֵיהּ. מַה חֲמִיתָהּ מֵימוֹר לָן הָדָא מִילְּתָא. אֲמַר לוֹן. מָה אַתּוֹן סָבְרִין. מִי דְחִיל מִינְּכוֹן הֲוִינָא מְנַע אוּלְפָּנֵיהּ דְּרַחֲמָנָא. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק אַל בָּנָיי כִּי לֹא טוֹבָה הַשְּׁמוּעָה וגו׳. מַעֲבִרִים עַם יְי. מַעֲבִירִין אוֹתוֹ.

HALAKHAH: “An Anointed Priest who sinned,” etc. Halakhah 2: “An Anointed Priest who was removed from his anointed status,” etc. Rebbi Eleazar said, if a High Priest sinned, one whips him but does not remove him from his elevated status. Rebbi Mana said, it is written: For the crown of his God’s ointment is on him, I am the Eternal; if one could compare it, just as I am in My Greatness, so Aaron is in his greatness. Rebbi Abun said, it is written: Holy shall he be for you; if one could compare it, I am in My Sanctity, so Aaron is in his sanctity. Rebbi Ḥanina the scribe, Rebbi Aḥa in the name of Rebbi Simeon ben Laqish: if an Anointed Priest sinned, one whips him in a court of three [judges]. If you would say in a court of 23, his elevation would be his degradation. Rebbi Simeon ben Laqish said, if a patriarch sinned, one whips him in a court of three [judges]. Does one return him? Rebbi Ḥaggai said, better if one did return him, he would kill them. Rebbi Jehudah the Prince heard this and became angry. He sent Goths to catch Rebbi Simeon ben Laqish. He fled to Magdala, some say to Kefar Ḥiţţim. Rebbi Joḥanan went to the assembly hall; Rebbi Jehudah the Prince also went to the assembly hall. He said to him, why is the master not telling us words of instruction? He started clapping with one hand. He asked, does one clap with one? He answered him, no, but without ben Laqish there is nothing. He said, no. He told him, I shall free him. He said to him, in Magdala. He told him, I and you will go out to meet him. Rebbi Joḥanan sent to Rebbi Simeon ben Laqish, prepare for yourself some words of instruction since the Patriarch will go out to meet you. He went out to meet them and said, your example is similar to that of your Creator. For when the Merciful went to liberate Israel from Egypt, He sent neither messenger nor angel but He went Himself, as is written: I shall pass through the Land of Egypt in that night, not only He but all His Court. It is not written in this context “when Power went” but when Powers went. They asked him, why did you say these things? He told them, what are you thinking? That for fear of you I would refrain from the teachings of the Merciful? As Rebbi Samuel ben Rav Isaac said, No my sons, because the reputation is not good, etc., you remove the Eternal’s people, one removes him.

Mishnah

משנה: חָטְאוּ עַד שֶׁלֹּא נִתְמַנּוּ וְאַחַר כָּךְ נִתְמַנּוּ הֲרֵי אֵילּוּ כַהֶדְיוֹט. רִבִּי שִׁמְעוֹן אוֹמֵר אִם נוֹדַע לָהֶם עַד שֶׁלֹּא נִתְמַנּוּ חַיָיבִין וּמִשֶּׁנִּתְמַנּוּ פְּטוּרִין. וְאֵי זֶה הוּא הַנָּשִׂיא זֶה הַמֶּלֶךְ שֶׁנֶּאֱמַר וְעָשָׂה אַחַת מִכָּל מִצְוֹת יי אֱלֹהָיו נָשִׂיא שֶׁאֵין עַל גַּבָּיו אֶלָּא ה׳ אֱלֹהָיו. וְאֵי זֶה הוּא הַמָּשִׁיחַ זֶה הַמָּשׁוּחַ בַּשֶּׁמֶן הַמִּשְׁחָה וְלֹא הַמְרוּבֶּה בִבְגָדִים. אֵין בֵּין כֹּהֵן הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרוּבֵּה בְגָדִים אֶלָּא פַר הַבָּא עַל כָּל הַמִּצְוֹת. וְאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר אֶלָּא פַּר יוֹם הַכִּיפּוּרִים וַעֲשִׂירִית הָאֵיפָה. זֶה וָזֶה שָׁוִוין בַּעֲבוֹדַת יוֹם הַכִּיפּוּרִים וּמְצוּוִּין עַל הַבְּתוּלָה וַאֲסוּרִין עַל הָאַלְמָנָה וְאֵינָן מִיטַּמְּאִין בִּקְרוֹבֵיהֶן וְלֹא פוֹרְעִין וְלֹא פוֹרְמִין וּמַחֲזִירִין אֶת הָרוֹצֵחַ:

MISHNAH: If they sinned before being appointed; when afterwards they were appointed, they remain commoners. Rebbi Simeon says, if it became known to them before they were appointed, they are obligated; if after they were appointed they are not liable. Who is the Prince? This is the king, as it is said, if he transgressed one of the commandments of the Eternal, his God; a Prince who has none above him but the Eternal, his God. And who is the Anointed? This is one anointed with the anointing oil, not one clothed in multiple garb. The only difference between the priest anointed with the anointing oil and the one clothed in multiple garb is the bull brought for all commandments. And the only difference between an officiating High Priest and a deposed one is the bull of the Day of Atonement and the tenth of an ephah. Both are equal in the office of the day of Atonement, commanded about the virgin, and prohibited for a widow, and do not defile themselves for close relatives, and may not let their hair grow or rend their garments, and let the homicide return.

Halakhah

הלכה: חָטְאוּ עַד שֶׁלֹּא נִתְמַנּוּ כול׳. חֲבֵרַיָיא אָמְרִין טַעֲמָא דְרִבִּי שִׁמְעוֹן. מִשֵּׁם שֶׁהַגְּדוּלָּה מְכַפֶּרֶת. אָמַר רִבִּי יוּסֵי. שֶׁאֵין חֵטְאוֹ וִידִיעָתוֹ שָׁוִין. מַה מַפְקָה מִבֵּינֵיהוֹן. רֵישָׁא דְפִירְקָא. כֹּהֵן מָשִׁיחַ שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִמְּשִׁיחוּתוֹ. וְכֵן נָשִׂיא שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִגְּדוּלָּתוֹ. כֹּהֵן מָשִׁיחַ מֵבִיא פָר וְהַנָּשִׂיא מֵבִיא שָׂעִיר. חָטְאוּ בְסָפֵק. מָאן דָּמַר. מִשֵּׁם שֶׁהַגְּדוּלָּה מְכַפֶּרֶת. כְּשֵׁם שֶׁהִיא מְכַפֶּרֶת עַל הַוַּדַּאי כָּךְ הִיא מְכַפֶּרֶת עַל הַסָּפֵק. מָאן דָּמַר. אֵין חֵטְאוֹ וִידִיעָתוֹ שָׁוִין. אֵין חֵטְאוֹ וִידִיעָתוֹ שָׁוִין. חָטְאוּ עַד שֶׁלֹּא נִתְמַנּוּ מִשֶׁנִּתְמַנּוּ עָבְרוּ. מָאן דָּמַר. מִשֵּׁם שֶׁהַגְּדוּלָּה מְכַפֶּרֶת. כִּיפְּרָה גְּדוּלָּה עַל הָרִאשׁוֹן וְחַיָיב עַל הַשֵּׁינִי וְעַל הַשְּׁלִישִׁי. מָאן דָּמַר. אֵין חֵטְאוֹ וִידִיעָתוֹ שָׁוִין. חָטְאוּ עַל שְׁמִיעַת קוֹל וְעַל בִּיטּוּי שְׂפָתַיִם וְעַל טוּמְאַת מִקְדָּשׁ וְקֳדָשָׁיו. מָאן דָּמַר. אֵין חֵטְאוֹ וִידִיעָתוֹ שָׁוִין. הֲרֵי חֵטְאוֹ וִידִיעָתוֹ שָׁוִין. מָאן דָּמַר. מִשֵּׁם שֶׁהַגְּדוּלָּה מְכַפֶּרֶת. אֲפִילוּ כֵן הַגְּדוּלָּה מְכַפֶּרֶת.

HALAKHAH: “If they sinned before being appointed,” etc. The colleagues say that the reason of Rebbi Simeon is because greatness atones. Rebbi Yose said, because his sin and his knowledge are not equal. What is the difference between them? Referring to the beginning of the Chapter: “An Anointed Priest who sinned and then was removed from his anointed status, or a Prince who sinned and then was removed from his exalted status. The Anointed Priest brings a bull and the Prince brings a goat;” if there is any doubt whether they sinned. He who said, because greatness atones; just as it atones for the certain [sin] so it atones for the doubt. He who said. because his sin and his knowledge are not equal; his sin and his knowledge are not equal. If they sinned before they were appointed and after they were appointed they breached, for him who said, because greatness atones, greatness atoned for the first, but he is liable for the second and the third. For him who said, because his sin and his knowledge are not equal. If they sinned regarding hearing a sound, or expression of the lips, or the impurity of the Temple and its sancta, for him who said, because his sin and his knowledge are not equal, here his sin and his knowledge are equal. For him who said, because greatness atones, even in this case greatness atones.

אָמַר רִבִּי מַתַּנְיָה. לְעוֹלָם אֵין הַגְּדוּלָּה מְכַפֶּרֶת עַד שֶׁתִּיוָודַע לוֹ גְדוּלָּתוֹ. אָכַל חֲצִי זַיִת עַד שֶׁלֹּא נִתְמַנֶּה וַחֲצִי זַיִת מִשֶׁנִּתְמַנֶּה. אֲפִילוּ בֶעֱלֵם אֶחָד פָּטוּר. סָפֵק חֲצִי זַיִת עַד שֶׁלֹּא נְתְמַנֶּה וְסָפֵק חֲצִי זַיִת מִשֶׁנִּתְמַנֶּה. מֵבִיא אָשָׁם תָּלוּי. מָצִינוּ דָבָר עִיקָּרוֹ פָטוּר סְפֵיקוֹ חַיָיב. וְלֹא אַשְׁכַּחְנָן כֵּן. אָכַל שְׁנֵי זֵיתִים וְנִתְוַודַּע לָךְ בְּוַודַּייוֹ שֶׁלְּאֶחָד מֵהֶן. שֵׁינִי עָמַד לוֹ בִסְפֵיקוֹ. רִבִּי יַעֲקֹב דְּרוֹמִיָיא בְעָא קוֹמֵי רִבִּי יוֹסֵי. מַה נַפְשָׁךְ. חֵלֶב אָכַל כִּיפֵּר. אָמַר רִבִּי יוֹסֵי. כָּל דָּבָר שֶׁנִּרְאֶה עָלָיו לְהָבִיא אָשָׁם תָּלוּי יְדִיעַת סְפֵיקָהּ קוֹבְעַתּוּ לְחַטָּאוֹ. הֲרֵי מָצִינוּ דָבָר עִיקָּרוֹ פָטוּר וּסְפֵיקוֹ חַיָיב. וָכָא עִיקָּרוֹ פָטוּר וּסְפֵיקוֹ חַיָיב.

Rebbi Mattania said: Greatness cannot atone (until his greatness becomes known to him) [unless his error became known to him.] If he ate half the volume of an olive before he was appointed and half the volume of an olive after he was appointed, even in one oblivion he is not liable. A doubt of half the volume of an olive before he was appointed and a doubt of half the volume of an olive after he was appointed: he brings a suspended reparation offering. Do we find anything where for the actual offense he is not liable but for a doubt he is liable? We do not find this! If he ate the volume of two olives, the true nature of one of them became known to him, the other remained for him in doubt. Rebbi Jacob the Southerner asked before Rebbi Yose: As you take it, if he ate forbidden fat, it atoned. [If he ate permitted fat, it atoned.] Rebbi Yose said, anything which convinced him to bring a suspended reparation offering, the knowledge of the doubt establishes his transgression. So we find a case where for the actual offense he is not liable but for a doubt he is liable.

אָכַל כְּזַיִת עַד שֶׁלֹּא נִתְמַנֶּה וּכְזַיִת מִשֶׁנִּתְמַנֶּה. בְּהֶעֱלֵם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת. סָפֵק כְּזַיִת עַד שֶׁלֹּא נִתְמַנֶּה וְסָפֵק כְּזַיִת מִשֶׁנִּתְמַנֶּה. בְּעֶלֶם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת. בִּשְׁנֵי הֶעֱלֵימוֹת חַיָיב שְׁתַּיִם.

One ate the volume of an olive before he was appointed and the volume of an olive after he was appointed. If it was in one oblivion, he is liable only for one [sacrifice]. If the volume of an olive was in doubt before he was appointed, and the volume of an olive was in doubt after he was appointed, in one oblivion he is liable only for one, in two forgettings he is liable for two [sacrifices.]

אָכַל שְׁלֹשָׁה זֵיתִים וְסָבוּר שֶׁהֵן שְׁנַיִם. הִפְרִישׁ חַטָּאת כִּדְרִבִּי יוֹחָנָן. דְּרִבִּי יוֹחָנָן אָמַר. נִתְכַּפֵּר מִקְצָת הַחֵט נִתְכַּפֵּר כּוּלּוֹ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. נִתְכַּפֵּר מִקְצָת הַחֵט לֹא נִתְכַּפֵּר כּוּלּוֹ.

One ate the volume of three olives but was of the opinion that he ate only two. {He selected a sacrifice following Rebbi Joḥanan.} [If he selected one sacrifice, this atones.] For Rebbi Joḥanan said, if part of the sin was atoned for, all of the sin was atoned for. Rebbi Simeon ben Laqish said, if part of the sin was atoned for, not all of the sin was atoned for.

אָכַל חֲמִשָּׁה זֵיתִים וְנִתְוַודָּע לוֹ בְסָפֵק כָּל אֶחָד וְאֶחָד. וְאַחַר כָּךְ נִתְוַודָּע לוֹ בֵית דִּין. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. יְדִיעַת סְפֵיקוֹ קוֹבְעַתּוּ לְחַטָּאוֹ. רִבִּי יוֹחָנָן אָמַר. אֵין יְדִיעַת סְפֵיקוֹ קוֹבְעַתּוּ לְחַטָּאוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מוֹדֶה רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּכֹהֵן מָשִׁיחַ שֶׁאֵין יְדִיעַת סְפֵיקוֹ קוֹבְעַתּוּ לְחַטָּאוֹ. וּמָה טַעֲם. כַּחַטָּאת כָּאָשָׁם. אֵת שֶׁהוּא מֵבִיא אָשָׁם תָּלוּי סְפֵיקוֹ קוֹבְעַתּוּ לְחַטָּאוֹ. וְאֶת שֶׁאֵינוֹ מֵבִיא אָשָׁם תָּלוּי אֵין יְדִיעַת סְפֵיקוֹ קוֹבְעַתּוּ לְחַטָּאוֹ.

One ate five times the volume of an olive; he separately realized a doubt about each one. Afterwards it became known to him (in court) [as a certainty.] Rebbi Simeon ben Laqish said, the knowledge about his doubt determines his kind of transgression. Rebbi Joḥanan said, the knowledge about his doubt does not determine his kind of transgression. Rebbi Yose bar Abun in the name of Rebbi Samuel bar Rav Isaac: Rebbi Simeon ben Laqish agrees that for the Anointed Priest the knowledge about his doubt does not determine his kind of transgression. What is the reason? Like purification offering, like reparation offering. The knowledge about his doubt determines his kind of transgression for one who brings a suspended reparation offering. The knowledge about his doubt does not determine his kind of transgression for one who does not bring a suspended reparation offering.

מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. תַּמָּן הוּא אָמַר. יְדִיעַת סְפֵיקוֹ קוֹבְעַתּוּ לְחַטָּאוֹ. וָכָא אָמַר. אֵין יְדִיעַת סְפֵיקוֹ קוֹבְעַתּוּ לְחַטָּאוֹ. תַּמָּן אֲשָׁמוֹ קוֹבְעוֹ. וָכָא מָה אִית לָךְ.

The argument of Rebbi Simeon ben Laqish seems to be inverted. There he says, the knowledge about his doubt determines his kind of transgression. But here he says, the knowledge about his doubt does not determine his kind of transgression. There, his reparation offering determines it. Here what do you have?

מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי יוֹחָנָן. תַּמָּן הוּא אָמַר. נִתְכַּפֵּר מִקְצָת הַחֵט נִתְכַּפֵּר כּוּלּוֹ. וָכָא הוּא אָמַר אָכֵן. לֹא אָמַר רִבִּי יוֹחָנָן אֶלָּא בַּיְּדִיעָה הָאַחֲרוֹנָה שֶׁאֵין בָּהּ שׁוּם קָרְבַּן.

The argument of Rebbi Joḥanan seems to be inverted. There, he said, if part of the sin was atoned, all of the sin was atoned. And here he says so? Rebbi Joḥanan said this only for the last realization which does not require any sacrifice.

הַכֹּל מוֹדִין שֶׁאִם הָיְתָה רִאשׁוֹנָה קַיֶימֶת שֶׁהִיא נִדְחֵית. מַה יֵעָשֶׂה בָהּ. רִבִּי יוֹסֵי אָמַר. תְּלוּיָה בְכַפָּרָה. אָמַר רִבִּי זְעִירָא. כָּל שֶׁלֹּא נִרְאִית לֹא הִיא וְלֹא דָמֶיהָ מֵתָה מִיָּד.

Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yose said, it is suspended for atonement. Rebbi Zeˋira said, where neither itself nor its blood are usable it dies immediately.

אָכַל חֲמִשָּׁה זֵיתִים וְנוֹדַע לוֹ בִסְפֵיקוֹ מִשֶּׁנִּתְמַנֶּה וּבְבֵית דִּין מֵעָבַר. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ פָּטוּר. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן חַיָיב. כֵּן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לִפְטוֹר וְלֹא לְחִיּוּב. אֶלָּא כֵינִי. אָכַל חֲמִשָּׁה זֵיתִים וְנִתְוַודַּע לוֹ בִסְפֵיקוֹ עַד שֶׁלֹּא נִתְמַנֶּה וְוַדָּייוֹ מִשֶּׁנִּתְמַנֶּה. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דּו אָמַר. יְדִיעַת סְפֵיקוֹ קוֹבְעָתוֹ לְחַטָּאוֹ. דּוּ אָמַר. חַיָיב. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן דּו אָמַר. אֵין יְדִיעַת סְפֵיקוֹ קוֹבְעָתוֹ לְחַטָּאוֹ. דּוּ אָמַר. פָּטוּר. הַכֹּל מוֹדִין שֶׁאִם הָיְתָה רִאשׁוֹנָה קַיֶימֶת שֶׁהִיא נִדְחֵית. מַה יֵעָשֶׂה בָהּ. רִבִּי יָסָא אָמַר. תְּלוּיָה בְכַפָּרָה. אָמַר רִבִּי זְעִירָא. כָּל שֶׁלֹּא נִרְאִית לֹא הִיא וְלֹא דָמֶיהָ מֵתָה מִיָּד.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed (and in court) [as the certainty] after he was removed. In the opinion of Rebbi Simeon ben Laqish he is not liable; in the opinion of Rebbi Joḥanan he is liable. Did Rebbi Simeon ben Laqish state to free from liability, not rather to insist on liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him before he was appointed; the certainty after he was appointed. Following the opinion of Rebbi Simeon ben Laqish who said, the knowledge about his doubt determines his kind of transgression, he must say that one is liable. Following the opinion of Rebbi Joḥanan who said, the knowledge about his doubt does not determine his kind of transgression, he must say that one is not liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither itself not its blood are usable, it dies immediately.

אָכַל חֲצִי זַיִת עַד שֶׁלֹּא נִתְמַנֶּה וַחֲצִי זַיִת מִשֶּׁנִּתְמַנֶּה חֲצִי זַיִת שֶׁעָבַר. הוֹאִיל וּבָא חִיּוּב קָרְבָּן בֵּנְתַיִים מִצְטָרְפִין. נִישְׁמְעִינָהּ מִן הָדָא. הָיוּ לְפָנָיו שְׁלֹשָׁה. אָכַל אֶת הָרִאשׁוֹן וְלֹא נִתְוַודַּע לוֹ. שֵׁינִי וּשְׁלִישִׁי הֶעֱלֵימוֹ שֶׁלְּרִאשׁוֹן. נִתְוַדַּע לוֹ עַל הָרִאשׁוֹן וְלֹא נִתְוַודַּע לוֹ עַל הַשֵּׁינִי. שְׁלִישִׁי בְהֶעֱלֵימוֹ שֶׁלְּשֵׁינִי. וְאַחַר כָּךְ נִתְוַודַּע לוֹ עַל כּוּלְּהֶם. רִבִּי יוֹחָנָן אָמַר. חַיָיב עַל הָרִאשׁוֹן וְעַל הַשֵּׁינִי וּפָטוּר עַל הַשְּׁלִישִׁי. אָמַר רִבִּי יוֹסֵי. שֵׁינִי לְדַעְתּוֹ הַדָּבָר תָּלוּי. רָצָה מִתְכַּפֵּר לוֹ עַל הָרִאשׁוֹן. רָצָה מִתְכַּפֵּר לוֹ עַל הַשְּׁלִישִׁי. חֲבֵרַיָיא מְדַמְיָיא לָהּ לְאַרְבָּעָה חֲצָיֵי זֵיתִים. אִם הָיָה פִיקֵּחַ מֵבִיא קָרְבָּן אֶחָד. וְאִם לָאו מֵבִיא שְׁנֵי קָרְבָּנוֹת. הֵיךְ עֲבִידָא. מֵבִיא עַל הָרִאשׁוֹן וְעַל הַשֵּׁינִי אֶחָד. עַל הַשְּׁלִישִׁי וְעַל הָרְבִיעִי אֶחָד. רִבִּי יוֹסֵי מְדַמֶּה לָהּ לְזֵיתִים שְׁלֵימִים. אִם הָיָה פִיקֵּחַ מֵבִיא שְׁנֵי קָרְבָּנוֹת. וְאִם לָאו מֵבִיא שְׁלֹשָׁה קָרְבָּנוֹת. הֵיךְ עֲבִידָא. מֵבִיא עַל הָרִאשׁוֹן וְעַל הַשֵּׁינִי אֶחָד וְעַל הַשְּׁלִישִׁי וְעַל הָרְבִיעִי אֶחָד. אִם הֵבִיא עַל הָאֶמְצָעִיִים פָּטוּר עַל הָרִאשׁוֹן וְעַל הָרְבִיעִי. רִבִּי יוֹסֵי מְדַמֵּי לָהּ לְזֵיתִים שְׁלֵימִים. אִם הָיָה פִיקֵּחַ מֵבִיא שְׁנֵי קָרְבָּנוֹת וְאִם לָאו מֵבִיא שְׁלֹשָׁה קָרְבָּנוֹת. הֵיךְ עֲבִידָא. מֵבִיא עַל הָרִאשׁוֹן וְעַל הַשֵּׁינִי אֶחָד וְעַל הַשְּׁלִישִׁי וְעַל הָרְבִיעִי אֶחָד. אִם הֵבִיא עַל הָאֶמְצָעִיִים חַיָיב עַל הָרִאשׁוֹן בִּפְנֵי עַצְמוֹ וְעַל הָרְבִיעִי בִּפְנֵי עַצְמוֹ.

If one ate half the volume of an olive before he was appointed, half the volume of an olive after he was appointed, half the volume of an olive after he was removed from office. Since [no] obligation of a sacrifice came in between, do they combine? Let us hear from the following: Before him were three [olive sized pieces]. He ate the first but did not realize it; the second (and the third) while he was oblivious of the first. He was informed of the first but was not informed of the second. [He ate] the third while oblivious of the second. Afterwards he was informed about all of them. Rebbi Joḥanan said, he is liable for the first and the second but not liable for the third. Rebbi Yose said, the second depends on his intention. If he wishes, he atones for it with the first; if he wishes, he atones for it with the third. The colleagues compare it to four half-olives. If he was intelligent, he brings one sacrifice; otherwise, he brings two sacrifices. How is that? He brings one for the first and the second together; one for the third and fourth together. (Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together.) If he brought for the middle ones, he is not liable for the first and the fourth. Rebbi Yose compares it to full olive sizes. If he was intelligent, he brings two sacrifices; otherwise, he brings three sacrifices. How is that? He brings one for the first and the second together, and one for the third and fourth together. If he brought for the middle ones, he is liable for the first separately and for the fourth separately.

רִבִּי יִצְחָק שָׁאַל. אַף בַּאֲכִילַת פְּרָסִים כֵּן. אָמַר רִבִּי יוֹסֵי. כָּל זֶה שְׁאִילְתָּה דְרִבִּי יִצְחָק לֵית הִיא כְלוּם. וכתיב בַּאֲכִילַת פְּרָסִים הַדָּבָר תָּלוּי. אִילּוּ אָכַל חֲצִי זַיִת בְּתוֹךְ כְּדֵי פְרַס זֶה וַחֲצִי זַיִת בְּתוֹךְ כְּדֵי פְרַס זֶה שֶׁמָּא כְלוּם הוּא. אָכַל כַּמָּה זֵיתִים וְכַמָּה פְרָסִים בְּהֶיעֱלֵם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת. רַבָּנִן דְּקַיְסָרִין אָמְרֵי. עַד דֵּין מְדַמֵּי לַהּ לַחֲלָבִים וּדְמִינָהּ לַשַּׁבָּת. אִילּוּ אָרַג חוט אֶחָד בְּתוֹךְ כְּדֵי בֶגֶד זֶה וְחוט אֶחָד בְּתוֹךְ כְּדֵי בֶגֶד זֶה שֶׁמָּא כְלוּם הוּא. אָרַג כַּמָּה חוּטִין בְּכַמָּה בְגָדִים בְּהֶיעֱלֵם אֶחָד אֵינוֹ חַיָיב אֶלָּא אַחַת. הֲרֵי בָּא חִיּוּב בְּקָרְבָּן בֵּנְתַיִים וְתֵימַר מִצְטָרְפִין. אָמַר רִבִּי אָבוּן. תַּמָּן חִייוּב בְקָרְבָּן. בְּרַם הָכָא קָרְבָּן.

Rebbi Isaac asked: Is it the same with the eating of half loaves? Rebbi Yose said, this question of Rebbi Isaac is nothing. (Is it written) [Does] the matter depend on eating half loaves? If one ate the volume of half an olive during the time allotted for this half loaf and another volume of half an olive during the time allotted for that half loaf, is that anything? If one ate the volume of several olives during times allotted for several half-loaves in one oblivion, he is liable only for one [sacrifice]. The rabbis of Caesarea say, instead of comparing it to kinds of fat, why not compare it to [the laws of] Sabbath? If he wove a single thread for one cloth and a single thread for another cloth, is that anything? If he wove several threads for several pieces of cloth in one oblivion, he is liable only for one [sacrifice]. Was there not an obligation for a sacrifice in the meantime, and you say that they are counted together? Rebbi Abun said, there it is about the obligation of a sacrifice; but here [a change] of sacrifice.

אָכַל כְּזַיִת עַד שֶׁלֹּא נִתְמַנֶּה וּכְזַיִת מִשֶּׁנִּתְמַנֶּה וּכְזַיִת מִשֶּׁעָבַר. עַל דַּעְתּוֹן דַּחֲבֵרַיָיא דִּינוּן אָמְרִין. מִשֵּׁם שֶׂהַגְּדוּלָּה מְכַפֶּרֶת. כִּיפְּרָה גְּדוּלָּה עַל הָרִאשׁוֹן וְחַיָיב עַל הַשֵּׁינִי וְעַל הַשְּׁלִישִׁי. עַל דַּעְתֵּיהּ דְרִבִּי יוֹסֵי דּוּ אָמַר. אֵין חֵטְאוֹ וִידִיעָתוֹ שָׁויִן. חַיָיב עַל הָרִאשׁוֹן וְעַל הַשֵּׁינִי וּפָטוּר עַל הַשְּׁלִישִׁי. אָכַל כְּזַיִת. סָפֵק עַד שֶׁלֹּא נִתְמַנֶּה סָפֵק מִשֶּׁנִּתְמַנֶּה. סָפֵק עַד שֶׁלֹּא נִתְגַּיֵיר סָפֵק מִשֶּׁנִּתְגַּיֵיר. סָפֵק עַד שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת סָפֵק מִשֶּׁהֵבִיא שְׁתֵּי שְׂעָרוֹת. מֵבִיא אָשָׁם תָּלוּי.

If one ate the volume of an olive before he was appointed, the volume of an olive after he was appointed, and the volume of an olive after he was removed from office. In the opinion of the colleagues who say, because high office atones, the office atoned for the first and he is liable for the second and the third. In the opinion of Rebbi Yose who said, because his sin and his knowledge are not equal, he is liable for the first and the second, but not liable for the third. He ate the size of an olive. If it is in doubt whether he ate before he was appointed or after he was appointed, or whether it was before he converted or after he converted, or whether it was before he had grown two pubic hairs or after he had grown two pubic hairs, he brings a suspended reparation sacrifice.

אָכַל סְפֵק כְּזַיִת וְאֵין יָדוּעַ אִם בְּיוֹם הַכִּיפּוּרִים אֲכָלוֹ אִם קוֹדֶם יוֹם הַכִּיפּוּרִים אֲכָלוֹ. סְפֵק כַּפָּרָה כִיפֵּר. אִם בְּיוֹם הַכִּיפּוּרִים אֲכָלוֹ אִם לְאַחַר יוֹם הַכִּיפּוּרִים אֲכָלוֹ. חֲבֵרַיָיא אָמְרִין. סְפֵק כַּפָּרָה כִיפֵּר. אָמַר רִבִּי מַתַּנְיָיה. לְעוֹלָם אֵין סְפֵק כַפָּרָה מְכַפֵּר אֶלָּא עַל מִינֵי דָמִים. מַתְנִיתָא מְסַיְיעָא לַחֲבֵרַיָיה. שַׁבָּת וְיוֹם הַכִּיפּוּרִים וְעָשָׂה מְלָאכָה בֵּין הַשְּׁמָשׁוֹת. מַה נַפְשָׁךְ. יוֹם הַכִּיפּוּרִים הוּא כִיפֵּר. חוֹל הוּא מוּתָּר. וְהָתַנֵּי וְאָכַל. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. בַּאֲכִילַת הֵיתֵר.

If he ate a full olive sized piece but there is doubt whether he ate it on the Day of Atonement or before the Day of Atonement. The atonement atones for the doubt. Whether he ate it on the Day of Atonement or after the Day of Atonement. The colleagues say, atonement atones for the doubt. Rebbi Mattaniah said, the atonement atones only for doubt of the kinds of blood. A Mishnah supports the colleagues: “Sabbath and the Day of Atonement and he worked in twilight.” As you take it, if it was the Day of Atonement, it atoned. If it was weekday, it is permitted. But did we not state “he ate”? Rebbi Yose ben Rebbi Abun said, eating permitted [food].

אָכַל חֲמִשָּׁה זֵיתִים וְנִתְוַודַּע לוֹ בִסְפֵיקָן עַד שֶׁלֹּא נִתְמַנֶּה וּבְבֵית דִּין מִשֶּׁנִּתְמַנֶּה. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ חַיָיב. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן פָּטוּר. כֵּן אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ לְחִיּוּב לֹא לִפְטוֹר. אֶלָּא כֵינִי. אָכַל חֲמִשָּׁה זֵיתִים וְנִתְוַודַּע לוֹ בִסְפֵיקָן מִשֶּׁנִּתְמַנֶּה וּבְבֵית דִּין מִשֶׁעָבַר. עַל דַּעְתֵּיהּ דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ דּו אָמַר. נִתְכַּפֵּר מִקְצָת הַחֵט לֹא נִתְכַּפֵּר כּוּלּוֹ. דּוּ אָמַר. פָּטוּר. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן דּו אָמַר. נִתְכַּפֵּר מִקְצָת הַחֵט נִתְכַּפֵּר כּוּלּוֹ. דּוּ אָמַר. חַיָיב. הַכֹּל מוֹדִין שֶׁאִם הָיְתָה רִאשׁוֹנָה קַיֶימֶת שֶׁהִיא נִדְחֵית. מַה יֵעָשֶׂה בָהּ. רִבִּי יָסָא אָמַר. תְּלוּיָה בְכַפָּרָה. אָמַר רִבִּי זְעִירָא. כָּל שֶׁלֹּא נִרְאֵית לֹא הִיא וְלֹא דָמֶיהָ מֵתָה מִיָּד.

If he ate five times the volume of an olive; the doubt became known to him before he was appointed, and (in court) after he was appointed. In the opinion of Rebbi Simeon ben Laqish he is liable; in the opinion of Rebbi Joḥanan he is not liable. Did Rebbi Simeon ben Laqish state to insist on liability, not rather to free from liability? But it must be as follows: He ate five times the volume of an olive. The doubt became known to him after he was appointed; (in court) after he was removed. Following the opinion of Rebbi Simeon ben Laqish who said, if the sin was partially atoned for it was not totally atoned, he must say that he is not liable. Following the opinion of Rebbi Joḥanan who said, if the sin was partially atoned for it was totally atoned, he must say that one is liable. Everybody agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

מוֹדֶה רִבִּי יוֹחָנָן שֶׁאִם הָיְתָה רִאשׁוֹנָה קַיֶימֶת שֶׁהִיא נִדְחֵית. מַה יֵעָשֶׂה בָהּ. רִבִּי יָסָא אָמַר. תְּלוּיָה בְכַפָּרָה. אָמַר רִבִּי זְעִירָא. כָּל שֶׁלֹּא נִרְאֵית לֹא הִיא וְלֹא דָמֶיהָ מֵתָה מִיָּד.

Rebbi Joḥanan agrees that if the first one was still in existence it is pushed aside. What should be done with it? Rebbi Yasa said, it is suspended for atonement. Rebbi Zeˋira said, if neither it nor its blood are usable it dies immediately.

מוֹדֶה רִבִּי יוֹחָנָן שֶׁאִם הָיְתָה רִאשׁוֹנָה קַיֶימֶת שֶׁהִיא נִדְחֵית. מַה יֵעָשֶׂה בָהּ. רִבִּי יָסָא אָמַר. תְּלוּיָה בְכַפָּרָה. לְפוּם כֵּן רִבִּי יוֹסֵי בֵּירִבִּי בּוּן הֲוִי עָלֶיהָ. אָכַל חֲמִשָּׁה זֵיתִים וְנִתְוַדַּע לוֹ בָּרִאשׁוֹן וּמֵבִיא קָרְבָּן. בַּשֵּׁינִי וּמֵבִיא קָרְבָּן. בַּשְּׁלִישִׁי וּמַקְרִיב קָרְבָּן. בָּרְבִיעִי וּמַקְרִיב קָרְבָּן. בַּחֲמִישִּׁי וּמַקְרִיב קָרְבָּן. רִבִּי יוֹחָנָן אָמַר. נִתְכַּפֵּר לוֹ בָּרִאשׁוֹן שֶׁהוּא לִפְנֵי אֲכִילַת כּוּלְּהֶם וְהַשְּׁאָר יִפְּלוּ לִנְדָבָה. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. נִתְכַּפֵּר לוֹ בָּאַחֲרוֹנָה שֶׁהוּא לִאַחַר אֲכִילַת כּוּלְּהֶם וְהַשְּׁאָר יִדְּחוּ. רַב חִסְדָּא וְרַב הַמְנוּנָא. רַב חִסְדָּא כְּרִבִּי יוֹחָנָן. וְרַב הַמְנוּנָא כְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. מְתִיב רַב חִסְדָּא לְרַב הַמְנוּנָא. וְהָא מַתְנִיתָא מְסַיְיעָה לָךְ וּפְלִיגָא עָלַי. אִם הָיְתָה יְדִיעָה בֵּנְתַיִים. כְּשֵׁם שֶׁהוּא מֵבִיא חַטָּאת עַל כָּל אַחַת וְאַחַת כָּךְ הוּא מֵבִיא אָשָׁם תָּלוּי עַל כָּל אַחַת וְאַחַת. אִילּוּ תַנָּא אָשָׁם וְקָם לֵיהּ. יְאוּת. אָמַר רִבִּי חִינְנָה. אֲפִילוּ כֵן לִצְדָדִין דְּתֵימַר כֵּן.

Does Rebbi Joḥanan agree that if the first one was still in existence it is pushed aside? What should be done with it? Rebbi Yasa said, it is suspended for atonement. Therefore Rebbi Yose ben Rebbi Abun discussed it. If he ate five times the volume of an olive; the first became known to him and he brought a sacrifice. The second, and he brought a sacrifice. The third, and he offered a sacrifice. The fourth, and he offered a sacrifice. The fifth, and he offered a sacrifice. Rebbi Joḥanan said, his sin is atoned for by the first which precedes the eating of all of them; the remainder shall fall to voluntary offerings. Rebbi Simeon ben Laqish said, his sin is atoned for by the last which follows the eating of all of them; the others shall be set aside. Rav Ḥisda and Rav Hamnuna. Rav Ḥisda like Rebbi Joḥanan; Rav Hamnuna like Rebbi Simeon ben Laqish. Rav Ḥisda remarked to Rav Hamnuna, there is a Mishnah which seems to support you and disagrees with me: “If there was awareness in between, just as he brings a purification sacrifice for each single one, so he brings a suspended reparation sacrifice for each single one.” If he had stated the reparation sacrifice and stopped! Rebbi Ḥinena said, even so, for all eventualities you may say so.

אֲשֶׁר נָשִׂיא יֶחֱטָא. אָמַר רַבָּן יוֹחָנָן בֶּן זְכַּאי. אַשְׁרֵי שֶׁהַנָּשִׂיא שֶׁלּוֹ מֵבִיא חַטָּאת. עַל שִׁגְגָתוֹ הוּא מֵבִיא לֹא כָּל שֶׁכֵּן עַל זְדוֹנוֹ. נָשִׂיא שֶׁלּוֹ מֵבִיא חַטָּאת. לֹא כָל שֶׁכֵּן הַהֶדְיוֹט.

[It is written]: If the Prince sin. Rabban Joḥanan ben Zakkai said, fortunate [is the generation] whose Prince brings a purification sacrifice. He brings it for his inadvertent sin, not so much more for his intentional one? If its Prince brings, not so much more the commoner?

נָשִׂיא. יָכוֹל נְשִׂיא שְׁבָטִים כְּנַחְשׁוֹן. תַּלְמוּד לוֹמַר וְעָשָׂה אַחַת מִכָּל מִצְוֹת יְי אֱלֹהָיו. וְּלְהַלָּן הוּא אוֹמֵר לְמַעַן יִלְמַד לְיִרְאָה אֶת יְי אֱלֹהָיו. אֱלֹהָיו לִגְזֵירָה שָׁוָה. מָה אֱלֹהָיו שֶׁנֶּאֱמַר לְהַלָּן נָשִׂיא שֶׁאֵין עַל גַּבָּיו אֶלָּא אֱלֹהָיו. אף אֱלֹהָיו שֶׁנֶּאֱמַר כָּאן נָשִׂיא שֶׁאֵין עַל גַּבָּיו אֶלָּא אֱלֹהָיו.

“The Prince.” I could think a tribal chieftain like Naḥshon; the verse says, “ if he transgressed one of the commandments of the Eternal, his God; and further it says, that he may learn to fear the Eternal, his God. “His God, [his God]” for an equal cut. Since “his God” mentioned there refers to a Prince over whom there is only [the Eternal] his God, so also “his God” mentioned here refers to a Prince over whom there is only [the Eternal] his God.

אֲשֶׁר יֵשׁ צַדִּיקִים וגו׳. אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֶׂה הָרְשָׁעִים בָּעוֹלָם הַזֶּה. וַוי לָרְשָׁעִים שֶׁמַּגִּיעַ אֲלֵיהֶם כְּמַעֲשֶׂה הַצַּדִּיקִים בָּעוֹלָם הַזֶּה.

[It is written:] There are just people [to whom happens what should happen to evildoers and there are evildoers to whom happens what should happen to just people.] It is fortunate for just people if to them happens in this world what should happen to evildoers; woe to evildoers if to them happens in this world what should happen to just people.

מֶלֶךְ יִשְׂרָאֵל וּמֶלֶךְ יְהוּדָה שְׁנֵיהֶן שָׁוִין. לֹא זֶה גָדוֹל מִזֶּה וְלֹא זֶה גָדוֹל מִזֶּה. וּמַה טַעַם. וּמֶלֶךְ יִשְׂרָאֵל וּמֶלֶךְ יְהוּדָה וגו׳ בְּגוֹרֶן. כִּבְגוּרֶן. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. וּבִלְחוּד עַד דְּיֵהוּא בֶּן נִמְשִׁי. וּמַה טַעַם. בְּנֵי רְבִיעִים יֵשְׁבוּ לְךָ עַל כִּסֵּא יִשְׂרָאֵל. מִיכָּן וָאֵילָךְ בְּלִיסְטַיָיא הָיוּ נוֹטְלִין אוֹתָהּ.

A king of Israel and a king of Jehudah are both equal, neither of them is greater than the other. What is the reason? The king of Israel and [Josaphat] the king of Jehudah [were sitting] in the threshing floor. As in a threshing floor. Rebbi Yose ben Rebbi Abun said, but only up to Jehu ben Nimshi. What is the reason? Your descendants in the fourth generation will sit on the throne of Israel. After that they were taking it by robbery.

אֵי זֶהוּ הוּא מָשִׁיחַ. הַמָּשׁוּחַ בַּשֶּׁמֶן הַמִּשְׁחָה כול׳. אָמַר רַב חוּנָה. כָּל אוֹתָן שִׁשָּׁה חֳדָשִׁים שֶׁהָיָה דָוִד בּוֹרֵחַ מִפְּנֵי אַבְשָׁלוֹם שְׂעִורָה הַוָות מִתְכַּפֵּר לוֹ כְהֶדְיוֹט.

“And who is the Anointed? This is one anointed with the anointing oil,” etc. Rav Huna said, the entire six months during which David was in flight before his son Absalom, his sins would have been atoned for by a female goat for a commoner.

תַּנֵּי. רִבִּי יוּדָה בֵּירִבִּי אִלָּעאי אוֹמֵר. שֶׁמֶן הַמִּשְׁחָה שֶׁעָשָׂה מֹשֶׁה בָהָר מַעֲשֵׂה נִיסִּים נַעֲשׂוּ בּוֹ מִתְּחִילָּה וְעַד סוֹף. שֶׁמִּתְּחִילָּה לֹא הָיָה בוֹ אֶלָּא שְׁנֵים עָשָׂר לוֹג. שֶׁנֶּאֱמַר וְשֶׁמֶן זַיִת הִין. אִם לָסוּךְ בּוֹ אֶת הֶעֵצִים לֹא הָיוּ סָפַק. עַל אַחַת כַּמָּה וְכַמָּה שֶׁהָאוֹר בּוֹלֵעַ וְהַיּוֹרָה בוֹלַעַת וְהָעֵצִים בּוֹלְעִין. מִמֶּנּוּ נִמְשְׁחוּ הַמִּשְׁכָּן וְכָל כֵּלָיו. הַמִּזְבֵּחַ וְכָל כֵּלָיו. מְנוֹרָה וְכָל כֵּלֶיהָ. כִּיּוֹר וְכַנּוֹ. מִמֶּנּוּ נִמְשְׁחוּ אַהֲרֹן כֹהֵן גָּדוֹל וּבָנָיו כָּל שִׁבְעַת יְמֵי הַמִּילּוּאִים. מִמֶּנּוּ נִמְשְׁחוּ כֹּהֲנִים גְּדוֹלִים וּמְלָכִים. מֶלֶךְ בַּתְּחִילָּה טָעוּן מְשִׁיחָה. מֶלֶךְ בֶּן מֶלֶךְ אֵין טָעוּן מְשִׁיחָה. שֶׁנֶּאֱמַר קוּם מְשִׁיחֵהוּ כִּי זֶה הוּא. זֶה טָעוּן מְשִׁיחָה וְאֵין בָּנָיו טָעוּן מְשִׁיחָה. אֲבָל כֹּהֵן גָּדוֹל בֶּן כֹּהֵן גָּדוֹל אֲפִילוּ עַד עֲשָׂרָה דוֹרוֹת טָעוּן מְשִׁיחָה. וְכולּוֹ קַיָים לְעָתִיד לָבוֹא. שֶׁנֶּאֱמַר שֶׁמֶן מִשְׁחַת קוֹדֶשׁ יִהְיֶה זֶה לִי לְדֹרוֹתֵיכֶם.

It was stated: Rebbi Jehudah bar Ilai says: The anointing oil made by Moses on the Mountain was from beginning to end a series of miracles since there were only twelve log to start with, as it was said: and olive oil one hin. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, the kettle swallows, wood absorbs! From it the Tabernacle and all its vessels were anointed, the altar and all its vessels, the candelabra and all its vessels, the wash basin and its base. From it Aaron the High Priest and his sons were anointed all of the seven days of induction; from it all high priests and kings were anointed. A king who is first needs anointing; a king who is a king’s son does not need anointing, for it is said: Do anoint him, for this one is it, this one needs anointing, but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing even for ten generations. Nevertheless, it is there for the future, as it was said: a holy anointing oil will this be for Me, for all your generations.

אֵין מוֹשְׁחִין אֶת הַמְּלָכִים אֶלָּא עַל גַּבֵּי הַמַּעַיָין. שֶׁנֶּאֱמַר וְהִרְכַּבְתֶּם אֶת שְׁלֹמֹה בְנִי וגו׳ וּמָשַׁח אוֹתוֹ שָׁם צָדוֹק הַכֹּהֵן וְנָתָן הַנָּבִיא לְמֶלֶךְ עַל יִשְׂרָאֵל. אֵין מוֹשְׁחִין אֶת הַמְּלָכִים אֶלָּא מִפְּנֵי הַמַּחֲלוֹקֶת. מִפְּנֵי מַה נִמְשַׁח שְׁלֹמֹה. מִפְּנֵי מַחֲלוֹקָתוֹ שְׁלָּאֲדוֹנִיָּהוּ. וְיוֹאָשׁ מִפְּנֵי עֲתַלְיָה. וְיֵהוּא מִפְּנֵי יוֹרָם. לֹא כֵן כָּתוּב קוּם מְשָׁחֵהוּ כִּי זֶה הוּא. זֶה טָעוּן מְשִׁיחָה וְאֵין מַלְכֵי יִשְׂרָאֵל טְעוּנִין מְשִׁיחָה. וְלֹא יִאשִׁיָּהוּ גְּנָזוֹ. הָדָא אָמְרָה. בְּאַפֵּי בַּלְסָמוֹן נִמְשְׁחוּ. יוּאָחָז מִפְּנֵי יְהוֹיָקִים אָחִיו שֶׁהָיָה גָדוֹל מִמֶּנּוּ שְׁתֵּי שָׁנִים. אֵין מוֹשְׁחִין מְלָכִים אֶלָּא מִן הַקֶּרֶן. שָׁאוּל וְיֵהוּא נִמְשְׁחוּ מִן הַפָּךְ הָיְתָה מַלְכוּתָן מַלְכוּת עוֹבֶרֶת. דָּוִד וּשְׁלֹמֹה נִמְשְׁחוּ מִן הַקֶּרֶן הָיְתָה מַלְכוּתָן מַלְכוּת קַיֶימֶת. אֵין מוֹשְׁחִין מְלָכִים כֹּהֲנִים. רִבִּי יוּדָה עַנְתּוֹדְרַיָיה. עַל שֵׁם לֹא יָסוּר שֵׁבֶט מִיהוּדָה. אָמַר רִבִּי חִיָיה בַּר בָּא. לְמַעַן יַאֲרִיךְ יָמִים עַל מַמְלַכְתּוֹ הוּא וּבָנָיו בְּקֶרֶב כָּל יִשְׂרָאֵל. מַה כְתִיב בַּתְרֵיהּ. לֹא יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם.

One anoints kings only at a spring, as it was said: Let Solomon, my son, ride on my mule and take him down to the Giḥon; there Ṣadoq the priest and Nathan the prophet shall anoint him as king over Israel. One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adoniahu, Joash because of Athaliah, Jehu because of Joram. Is it not written, do anoint him, for this one is it, this one needs anointing, but the kings of Israel do not need anointing? But did not Josiah hide it? That means that they anointed with balsamum. Joaḥaz because of his brother Joakin who was two years his elder. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rebbi Jehudah Antordiya said, because of the scepter shall not be removed from Jehudah. Rebbi Ḥiyya bar Abba said, because of he shall have many days of his kingdom, he and his sons in the midst of Israel. What is written after that? The levitic Cohanim should not.

וְהָכְתִיב הַבְּכוֹר יוֹחָנָן. הַבְּכוֹר לַמַּלְכוּת. וְהָכְתִיב הַשְּׁלִישִׁי צִדְקִיָּהוּ הָרְבִיעִי שַׁלּוּם. שְׁלִישִׁי לַמַּלְכוּת. רְבִיעִי לְתוֹלֶדֶת. צִדְקִיָּהוּ שֶׁצִּידֵּק עָלָיו אֶת הַדִּין. שַׁלּוּם שֶׁבְּיָמָיו שָׁלְמָה מַלְכוּת בֵּית דָּוִד. לָא שַׁלּוּם הֲוָה שְׁמֵיהּ וְלָא צִדְקִיָּה הֲוָה שְׁמֵיהּ אֶלָּא מַתַּנְיָיה. הָדָא הִיא דִכְתִיב וַיַּמְלֵךְ מֶלֶךְ בָּבֶל אֶת מַתַּנְיָה דּוֹדוֹ תַּחְתָּיו וגו׳.

Rebbi Joḥanan said, Joḥanan is Joaḥaz. But is it not written: The first born Joḥanan, the first in kingdom. The third Sedekiah, the fourth Shallum? Sedekiah, because he accepted the judgment on himself, Shallum, because in his days the dynasty of David was completed. His name was neither Shallum nor Sedekiah but Mattaniah. That is what is written: The king of Babylon made his uncle Mattaniah king in his stead etc.

הַמָּשׁוּחַ בַּשֶּׁמֶן הַמִּשְׁחָה. בַּבִּנְיָין הָרִאשׁוֹן. לְמְרוּבֶּה בְגָדִים. בַּבִּנְיָין הָאַחֲרוֹן. וַאֲתַאי כַּיי דָמַר רִבִּי אִינָא בְשֵׁם רִבִּי אָחָא. חֲמִשָּׁה דְבָרִים הָיָה בְבֵית הַמִּקְדָּשׁ הָאַחֲרוֹן חָסֵר מְן הָרִאשׁוֹן. מַאי טַעֲמָא. עֲלוּ הָהָר וַהֲבֵאתֶם עֵץ וגו׳ אֶכָּבְדָ חָסֵר ה׳. אֵלּוּ ה׳ דְבָרִים שֶׁהָיוּ בֵּית הַמִּקְדָּשׁ אַחֲרוֹן חָסֵר מֵהָרִאשׁוֹן. וְאֵילּוּ הֵן. אֵשׁ וָאָרוֹן וְאוּרִים וְתוּמִּים וְשֶׁמֶן הַקּוֹדֶשׁ.

“The anointed with the anointing oil,” in the first Temple. “The one clothed in multiple garb,” in the later Temple. It follows what Rebbi Ina said in the name of Rebbi Aḥa: In five things was the later Temple deficient compared with the first. What is the reason? Go to the mountain, bring wood, etc. I should be honored is missing a ה. These are the five things in which the later Temple was deficient compared with the first. And these are it: The fire, the ark, Urim and Tummim, the (holy) oil [of anointing and the holy spirit.]

תַּנֵּי. כֹּהֵן מָשִׁיחַ מֵבִיא פָּר. אֵין מְרוּבֶּה בְגָדִים מֵבִיא פָּר. וּדְלֹא כְרִבִּי מֵאִיר. מַה טַעֲמֵיהּ דְּרִבִּי מֵאִיר. מָשִׁיחַ. וּמַה תַלְמוּד לוֹמַר כֹּהֵן. לְהוֹצִיא לִמְרוּבֶּה בְגָדִים. מַה טַעֲמוֹן דְּרַבָּנִן. מָשִׁיחַ. יָכוֹל זֶה הַמֶּלֶךְ. וּמַה תַלְמוּד לוֹמַר כֹּהֵן. לְרַבּוֹת מְרוּבֶּה בְגָדִים. הָכָא אַתָּ מַר. לְהוֹצִיא לִמְרוּבֶּה בְגָדִים. וָכָא אַתָּ מַר. לְרַבּוֹת לִמְרוּבֶּה בְגָדִים. אָמַר רִבִּי הִילָא. כָּל מִדְרַשׁ וּמִדְרַשׁ לְעִנְיָינוֹ. אִילּוּ נֶאֱמַר מָשִׁיחַ וְלֹא נֶאֱמַר כֹּהֵן. הָיִיתִי אוֹמֵר. עַל הֶעֱלֵם דָּבָר מֵבִיא פָר וְעַל שִׁגְּגַת הַמַּעֲשֶׂה מֵבִיא שָׂעִיר. הֲוֵי צוֹרֶךְ הוּא שֶׁיֹּאמַר כֹּהֵן. אוֹ אִילּוּ נֶּאֱמַר כֹּהֵן וְלֹא מָשִׁיחַ. הָיִיתִי אוֹמֵר. זֶה הַמֶּלֶךְ. אִם תֹּאמַר. בְּפָר קָדְמָה פָרָשַׁת מֶלֶךְ שֶׁיּוּטַּל עַל הֶעֱלֵם דָּבָר מֵבִיא פָר וְעַל שִׁגְּגַת הַמַּעֲשֶׂה מֵבִיא שָׂעִיר. הֲוֵי צוֹרֶךְ הוּא שֶׁיֹּאמַר מָשִׁיחַ וְצוֹרֶךְ הוּא שֶׁיֹּאמַר כֹּהֵן.

It was stated: The Anointed Priest brings a bull, the one clothed in multiple garb does not bring a bull. This disagrees with Rebbi Meïr. What is Rebbi Meïr’s reason? The Anointed. Why does the verse say priest? To exclude the one clothed in multiple garb. What is the rabbis’ reason? The anointed. I could think that this is the king. Why does the verse say, priest? To include the one clothed in multiple garb. Here you say, to exclude the one clothed in multiple garb. But there you say, to include the one clothed in multiple garb. Rebbi Hila said, each inference refers to its meaning. If it had said the Anointed but not priest, I would have said, he brings a bull for forgetting a topic, but for acting in error he brings a goat. Therefore it is necessary that it mention priest. But if it had mentioned priest but not the Anointed, I would have said, this refers to the king. If you would say by a bull, preceding the paragraph about the king, assuming that for forgetting a topic he brings a bull but for acting in error he brings a goat. Therefore it is necessary that it mention the Anointed and that it mention priest.

אָמַר רִבִּי יוֹחָנָן עָבַר וְהֵבִיא עֲשִׂירִית הָאֵיפָה שֶׁלּוֹ כָשֵׁר.

Rebbi Joḥanan said, if he transgressed and offered his tenth of an ephah it is valid.

מַתְקִינִין לוֹ כֹהֵן אַחֵר תַּחְתָּיו שֶׁמָּא יֶאֱרַע בּוֹ פְסוּל. מַה. מְיַיחֲדִין לֵיהּ עִימֵּיהּ. אָמַר רִבִּי חַגַּי. מֹשֶׁה. דִּינּוּן מְיַיחֲדִין לֵיהּ עִימֵּיהּ דּוּ קְטִיל לֵיהּ. אוֹתוֹ. אֶחָד מוֹשְׁחִין וְאֵין מוֹשְׁחִין שְׁנַיִם. אָמַר רִבִּי יוֹחָנָן. מִפְּנֵי הָאֵיבָה.

“One arranges for another Cohen as his replacement, maybe a disqualification of his will happen.” How? Does one leave them alone together? Rebbi Ḥaggai said, by Moses! If one would leave them alone together, he would kill him! Him. One anoints one, one does not anoint two. Rebbi Joḥanan said, because of rivalry.

עָבַר זֶה וְשִׁימֵּשׁ זֶה. הָרִאשׁוֹן כָּל קְדוּשַּׁת כְּהוּנָּה עָלָיו. הַשֵּׁינִי אֵינוֹ כָשֵׁר לֹא לְכֹהֵן גָּדוֹל וְלֹא לְכֹהֵן הֶדְיוֹט. אָמַר רִבִּי יוֹחָנָן. עָבַר וְעָבַד עֲבוֹדָתוֹ פְסוּלָה. עֲבוֹדָתוֹ מִשֶּׁל מִי. נִישְׁמְעִינָהּ מִן הָדָא. מַעֲשֶׂה בְּבֶן אִלֵּם בְּצִיפֹּרִים שֶׁאִירַע קֶרִי בְכֹהֵן גָּדוֹל בְּיוֹם הַכִּיפּוּרִים וְנִכְנַס בֶּן אִלֵּם וְשִׁימֵּשׁ תַּחְתָּיו. יָצָא וְאָמַר לַמֶּלֶךְ. פָּר וְאַיִל הַקְּרֵיבִים הַיּוֹם מִשֶׁלְּמִי הֵן קְרֵיבִין. מִשֶּׁלּוֹ אוֹ מִשֵׁלְּכֹהֵן גָּדוֹל. וְיָדַע הַמֶּלֶךְ מָהוּ שׁוֹאֲלוֹ. אָמַר לוֹ. לֹא דַּיֶיךָּ שֶׁשִּׁימַּשְׁתָּ שָׁעָה אַחַת לִפְנֵי מִי שֶׁאָמַר וְהָיָה הָעוֹלָם. וְיָדַע בֶּן אִלֵּם שֶׁהוּסַּע מִכְּהוּנָּה גְּדוֹלָה.

If one was incapacitated and the other officiated. The first has all the sanctity of the High Priesthood on him; the second one is qualified neither as High Priest nor as common priest. Rebbi Joḥanan said, if he transgressed and officiated, his officiating is (invalid) [valid]. Whose officiating? Let us hear from the following: It happened to Ben Illem from Sepphoris that the High Priest experienced an emission of semen on the Day of Atonement; Ben Illem entered and officiated in his stead. He went out and asked the king: “The bull and the ram which are brought today, from whose property are they offered? From his or from the High Priest’s?” The king understood what he was asking and answered him, “is it not enough for you that you served once before Him Who spoke and the world was created?” Ben Illem understood that he was removed from the High Priesthood.

מַעֲשֶׂה בְשִׁמְעוֹן בֶּן קִמְחִית שֶׁיָּצָא לְטַיֵיל עִם הַמֶּלֶךְ עֶרֶב יוֹם הַכִּיפּוּרִים עִם חֲשֵׁיכָה. וְנִתְּזָה צִינּוֹרָה שֶׁלְּרוֹק מִפִּיו עַל בְּגָדָיו וְטִימְּאַתּוּ. וְנִכְנַס יְהוּדָה אָחִיו וְשִׁימֵּשׁ תַּחְתָּיו. אוֹתוֹ הַיּוֹם רָאָת אִימָּן שְׁנֵי בָנֶיהָ כֹּהֲנִים גְּדוֹלִים. שִׁבְעָה בָנִים הָיוּ לָהּ לְקִמְחִית וְכוּלָּן שִׁימְּשׁוּ בִכְהוּנָּה גְדוֹלָה. שָׁלְחוּ וְאָמְרוּ לְקִמְחִית. מַה מַעֲשִׂים טוֹבִים יֵשׁ בְּיָדֵךְ. אָמְרָה לָהֶן. יָבוֹא עָלַי אִם רָאוּ קוֹרוֹת בֵּיתִי שְׂעָרוֹת רֹאשִׁי וְאִימְרַת חָלּוּקִי מִיָּמַיי. אָמְרִין. כָּל קִמְחַיָיא קִימְחִין וְקִימְחָא דְקִימְחִית סוֹלֶת. קָרְאוּ עָלֶיהָ הַפָּסוּק הַזֶּה כָּל כְּבוּדָּה בַת מֶלֶךְ פְּנִימָה מִמִּשְׁבְּצוֹת זָהָב לְבוּשָׁהּ.

The remainder of the text (to line three of the next paragraph) is missing in B without indication of a lacuna. It happened that Simeon ben Qimḥit went out for a walk with the king on the Day of Atonement at sundown and a drop of spittle squirted on his garment and defiled him. His brother Jehudah entered and officiated in his stead. On that day their mother saw two of her sons as High Priests. Qimḥit had seven sons; all of them served as High Priests. They sent and asked Qimḥit, what good deeds are in your hand? She told them, there should come over me if the beams of the roof of my house ever saw the hair on my head or the seam of my undershirt. They said, all flours are flour but Qimḥit’s flour is fine flour. They recited about her the verse: All the honor of the king’s daughter is inside; gold settings her garments.

יָכוֹל לֹא יְהֵא מְשׁוּחַ מִלְחָמָה מִפְּנֵי עֲשִׂירִית הָאֵיפָה שֶׁלּוֹ. תַּלְמוּד לוֹמַר תַּחְתָּיו מִבָּנָיו. אֵת שֶׁבְּנוֹ עוֹמֵד תַּחְתָּיו מֵבִיא עֲשִׂירִית הָאֵיפָה. וְאֶת שֶׁאֵין בְּנוֹ עוֹמֵד תַּחְתָּיו אֵינוֹ מֵבִיא עֲשִׂירִית הָאֵיפָה. וּמְנַיִין לִמְשׁוּחַ מִלְחָמָה שֶׁאֵין בְּנוֹ עוֹמֵד תַּחְתָּיו. תַּלְמוּד לוֹמַר שִׁבְעַת יָמִים יִלְבָּשָׁם הַכֹּהֵן וגו׳. אֶת שֶׁהוּא בָא אֶל אוֹהֶל מוֹעֵד לְשָׁרֵת בַּקּוֹדֶשׁ בְּנוֹ עוֹמֵד תַּחְתָּיו. וְאֶת שֶׁאֵינוֹ בָא אֶל אוֹהֶל מוֹעֵד לְשָׁרֵת בַּקּוֹדֶשׁ אֵין בְּנוֹ עוֹמֵד תַּחְתָּיו. וּמְנַיִין שֶׁהוּא מִתְמַנֶּה לִהְיוּת כֹּהֵן גָּדוֹל. פִּינְחָס בֶּן אֶלְעָזָר נָגִיד הָיָה עֲלֵיהֶם לְפָנִים יְי עִמּוֹ. רִבִּי יוֹסֵי כַּד הֲוָה בָעֵי מְקַנְתְּרֵהּ לְרִבִּי לָעְזָר בֵּירִבִּי יּוֹסֵי הֲוָה אֲמַר לֵיהּ. לְפָנִים עִמּוֹ. בִּימֵי זִמְרִי מִיחָה. וּבִימִי פִילֶגֶשׁ בְּגִבְעָה לֹא מִיחָה.

I could think that the one anointed for war should (not) bring his tenth of an ephah. The verse says, in his stead, of his sons. One whose son will stand in his stead brings a tenth of an ephah. But one whose sons will not stand in his stead does not bring a tenth of an ephah. From where the anointed’s for war son will not stand in his stead? The verse says, seven days shall the priest wear them, etc. If one officiates in the Tent of Meeting, his son will stand in his stead. But one who does not officiate in the Tent of Meeting, his son will not stand in his stead. From where that he can be appointed as High Priest? [As is written,] Phineas the son of Eleazar was leader over them; in earlier times the Eternal was with him. When Rebbi Yose wanted to needle Rebbi Eleazar ben Rebbi Yose, he said to him, “before, he was with him.” In the days of Zimri, he protested. In the days of the concubine at Gibea, he did not protest.

וּמְנַיִין שֶׁהָיָה עוֹבֵד בִּשְׁמוֹנָה. רִבִּי בָּא בַּר חִיָיה בְשֵׁם רִבִּי יוֹחָנָן. וּבִגְדֵי הַקּוֹדֶשׁ אֲשֶׁר לְאַהֲרֹן יִהְיוּ לְבָנָיו אַחֲרָיו. וּמַה תַלְמוּד לוֹמַר אַחֲרָיו. לִגְדוּלָּה שֶׁלְּאַחֲרָיו. וּמְנַיִין שֶׁהוּא נִשְׁאַל בִּשְׁמוֹנָה. רִבִּי יִרְמְיָה רִבִּי אִימִּי בְשֵׁם רִבִּי יוֹחָנָן. וּבִגְדֵי הַקּוֹדֶשׁ אֲשֶׁר לְאַהֲרֹן יִהְיוּ לְבָנָיו. וּמַה תַלְמוּד לוֹמַר אַחֲרָיו. לִקְדוּשָּׁה שֶׁלְּאַחֲרָיו. בְּכַמָּה הוּא נִשְׁאַל. אַיְיתִיהוּ רבבהו שֶעָלָה מַתְנִיתָא דְבַר קַפָּרָא מִדְרוֹמָא וְתַנָּא. אֵינוֹ עוֹבֵד לֹא בְאַרְבָּעָה שֶׁלְּכֹהֵן הֶדְיוֹט וְלֹא בִשְׁמוֹנָה שֶׁלְּכֹהֵן גָּדוֹל. אָמַר רִבִּי בָּא. בְּדִין הָיָה שֶׁיְּהֵא עוֹבֵד בְּאַרְבָּעָה. וְלָמָּה אָמְרוּ אֵינוֹ עוֹבֵד. שֶׁלֹּא יְהוּ אוֹמְרִין. רָאִינוּ כֹהֵן הֶדְיוֹט פְּעָמִים שֶׁהוּא עוֹבֵד בִּשְׁמוֹנָה כְּכֹהֵן גָּדוֹל. אָמַר רִבִּי יוֹנָה. וְלֹא בִפְנִים הוּא עוֹבֵד. וַהֲלֹא בַחוּץ הוּא נִשְׁאַל וטוֹעִין דָּבָר מִבִּפְנִים לִבְּחוּץ. וְכִי רִבִּי טַרְפוֹן רַבָּן שֶׁלְּכָל יִשְׂרָאֵל לֹא טָעָה בֵין תְּקִיעַת הַקְהֵל לִתְקִיעַת קָרְבָּן. דִּכְתִיב וּבְנֵי אַהֲרֹן הַכֹּהֲנִים יִתְקְעוּ בַּחֲצוֹצְרוֹת. תְּמִימִים לֹא בַעֲלֵי מוּמִין. דִּבְרֵי רִבִּי עֲקִיבָה. אָמַר לוֹ רִבִּי טַרְפוֹן. אֶקְפַּח אֶת בָּנַיי אִם לֹא רָאִיתִי שִׁמְעוֹן אֲחִי אִימָּה חִיגֵּר בְּאַחַת מֵרַגְלָיו וְעוֹמֵד בָּעֲזָרָה וַחֲצוֹצַרְתּוֹ בְיָדוֹ וְתוֹקֵעַ. אָמַר לוֹ רִבִּי עֲקִיבָה. שֶׁמָּא לֹא רָאִיתוֹ אֶלָּא בִשְׁעַת הַקְהֵל. וַאֲנִי אוֹמֵר. בִּשְׁעַת קָרְבָּן. אָמַר לוֹ רִבִּי טַרְפוֹן. אֶקְפַּח אֶת בָּנַיי שֶׁלֹּא הִטִּיתָה יָמִין וּשְׂמֹאל. אֲנִי הוּא שֶׁשָּׁמַעְתִּי וְלֹא הָיָה לִי לְפָרֵשׁ. וְאַתָּה דוֹרֵשׁ וּמַסְכִּים שְׁמוּעָה. הָא כָל הַפּוֹרֵשׁ מִמְּךָ כְפוֹרֵשׁ מֵחַיָּיו.

And from where that he officiated in eight? Rebbi Abba bar Ḥiyya in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For greatness after him. And from where that he was asked in eight? Rebbi Jeremiah, Rebbi Immi in the name of Rebbi Joḥanan: And Aaron’s holy garments shall be for his descendants in his stead. Why does the verse say, in his stead? For holiness after him. In what was he asked? They brought it, רבבהו, a Mishnah of Bar Qappara came from the South which stated: He officiates neither in the four of a common priest nor in the eight of a High Priest. Rebbi Abba said, it would be logical that he officiate in four. Why did they say that he did not officiate? Lest people say, we saw a simple priest who sometimes officiated in eight like a High Priest. Rebbi Jonah said, would he not officiate inside and would he not be asked outside? Does one err between inside and outside? But did Rebbi Tarphon, the teacher of all of Israel, not err between blowing for assembly and the blowing for a sacrifice? As it is written: The descendants of Aaron, the priests, shall blow the trumpets, blameless ones, not with bodily defects, the words of Rebbi Aqiba. Rebbi Tarphon said to him, I would hit my sons if I did not see Simeon, my mother’s brother, lame in one of his legs, standing in the Temple court with his trumpet in his hand and blowing! Rebbi Aqiba answered him, maybe you saw him only at the time of assembly; but I was saying, at the time of sacrifices. Rebbi Tarphon said to him, I would hit my sons but you did not deviate right or left. I am the one who heard but I could not explain. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

וְכִפֶּר הַכֹּהֵן אֲשֶׁר יִמְשַׁח אוֹתוֹ. מַה תַלְמוּד לוֹמַר. לְפִי שֶׁכָּל הַפָּרָשָׁה נֱאֶמְרָה בְאַהֲרֹן. אֵין לִי אֶלָּא מְשׁוּחַ בְשֶׁמֶן הַמִּשְׁחָה. מְרוּבֶּה בְגָדִים מְנַיִין. תַּלְמוּד לוֹמַר וַאֲשֶׁר יְמַלֵּא אֶת יָדוֹ. וּמְנַיִין לְרַבּוֹת אַחֵר הַמִּתְמַנֶּה. תַּלְמוּד לוֹמַר וְכִפֶּר הַכֹּהֵן. בַּמֶּה הוּא מִתְמַנֶּה. רַבָּנִן דְּקַיְסָרִין בְּשֵׁם רִבִּי חִיָיה בַּר יוֹסֵף. בְּפֶה. אָמַר רִבִּי זְעִירָא. הָדָא אָמְרָה שֶׁמְמַנִּין זְקֵינִים בַּפֶּה. אָמַר רִבִּי חִיָיה בַּר אָדָא. מַתְנִיתָא אָמְרָה כֵן. חֲזוֹר בָּךְ בְּאַרְבָּעָה דְבָרִים שֶׁהָיִיתָ אוֹמֵר וְנַעַשְׂךָ אַב בֵּית דִּין לְיִשְׂרָאֵל.

The priest shall atone who was anointed. Since the entire chapter is said about Aaron, from where [to include another priest? The verse says, who was anointed;] not only the anointed with the anointing oil; from where the one clothed in multiple garb? The verse says, who was inducted into office. And from where another who was appointed? The verse says, the priest shall atone. How is he being appointed? The rabbis of Caesarea in the name of Rebbi Ḥiyya bar Joseph, by mouth. Rebbi Zeˋira said, this implies that one may ordain Elders by word of mouth. Rebbi Ḥiyya bar Ada said, a Mishnah says so: “Recant the four things that you are used to say and we shall make you president of the Court for Israel.”

הוּא. לֹא הַמֶּלֶךְ. הוּא. לֹא הַנָּשִׂיא. הוּא. לְרַבּוֹת כֹּהֵן מְשׁוּחַ מִלְחָמָה. אִשָּׁה בִבְתוּלֶיהָ יִקָּח. פְּרָט לְבוֹגֶרֶת שֶׁכָּלוּ בְתוּלֶיהָ. רִבִּי לָעְזָר וְרִבִּי שִׁמְעוֹן מַכְשִׁירִין בְּבוֹגֶרֶת. רִבִּי יִצְחָק שָׁאַל. אַף בִּשְׁאָר כָּל הַדְּבָרִים כֵּן. קוֹמֵץ וְאַחֵר מַקְטִיר. וּמְקַבֵּל וְאַחֵר זוֹרֵק. שׂוֹרֵף וְאֵחֵר יַזֶּה. רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יִצְחָק. עָשׂוּ אוֹתָהּ חַטָּאת גְדוֹלָה שֶׁלֹּא נוֹדְעָה לָרַבִּים. הָדָא אָמְרָה. קוֹמֵץ וְאַחֵר מַָקְטִיר. מְקַבֵּל וְאַחֵר זוֹרֵק. שׁוֹרֵף וְאַחֵר יַזֶּה. רִבִּי בֶּרֶכְיָה רִבִּי יַעֲקֹב בַּר אִידִי רִבִּי יִצְחָק שָׁאַל. הָיָה עוֹמֵד וּמַקְרִיב עַל גַּבֵּי הַמִּזְבֵּחַ וְנוֹדַע שֶׁהוּא בֶּן גְּרוּשָׁה אוֹ בֶן חֲלוּצָה. מֵת עֲבַד לָהּ. שֶׁמֵּת וְיַחֲזוֹר הָרוֹצֵחַ לִמְקוֹמוֹ אוֹ יֵעָשֶׂה כְמוֹ שֶׁנִּגְמַר דִּינוֹ בְלֹא כֹהֵן גָּדוֹל. וְאַל יֵצֵא מִשָּׁם לְעוֹלָם.

“Both are equal in the office of the day of Atonement,” etc.] He, not the king. He, not the chieftain. He, to include the priest Anointed for War. A woman in her virginity he shall marry; this excludes an adult whose hymen has atrophied. Rebbi Eleazar and Rebbi Simeon qualify the adult. Rebbi Isaac asked, are these things so in all other things? He takes the fist full and the other burns it; he receives and the other throws, he burns and the other sprinkles? Rebbi Jacob bar Idi in the name of Rebbi Isaac: They made it like a (great) [robbed] purification sacrifice which was not publicly known. This implies that he takes the fistful and the other burns it, he receives and the other throws, he burns and the other sprinkles. Rebbi Berekhiah, Rebbi Jacob bar Idi: Rebbi Isaac asked. If he was standing sacrificing on the altar when it became known that he was the son of a divorcee or the son of a woman having received ḥaliṣah, how do you treat him? [As if] he had died and the homicide might return to his home town or should he be treated as one whose trial had been concluded without a High Priest and he never can leave from there?