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?

Mishnah

משנה: כֹּהֵן גָדוֹל פּוֹרֵם מִלְּמַטָּן וְהַהֶדְיוֹט מִלְמַעְלָן. כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל וְהַהֶדְיוֹט לֹא מַקְרִיב וְלֹא אוֹכֵל:

MISHNAH: The High Priest rends his garment below, the common priest above. The High Priest sacrifices while in deep mourning but does not eat; the common priest neither sacrifices nor eats.

Halakhah

הלכה: כֹּהֵן גָדוֹל פּוֹרֵם מִלְּמַטָּן כול׳. רִבִּי לָעְזָר בְּשֵׁם כַּהֲנָא. לְמַעֲלָן. לְמַעֲלָן מִקָּנֶה שָׂפָה. לְמַטָּן. לְמַטָּן מִקָּנֶה שָׂפָה. רִבִּי יוֹחָנָן אָמַר. לְמַטָּן מַמָּשׁ. רִבִּי יוֹחָנָן סְלִיק לִמְבַקְּרָה לְרִבִּי חֲנִינָה. כַּד הֲוָה גַּו אִיסְטְרָטָא שְׁמַע דִּדְמָךְ. שְׁלַח וְאַייתִי מָנוֹי טַבְיָיא דְשׁוּבְתָא וּבְזָעוּן. רִבִּי יוֹחָנָן פְּלִיג עַל דְּרִבִּי יְהוּדָה תַרְתֵּין. וְאַתְיָיא רִבִּי לָעְזָר בְּשֵׁם כַּהֲנָא כְרִבִּי יוּדָה. אִין כְרִבִּי יוּדָה לֹא יִפְרוֹם כָּל עִיקָּר. לָא אַתְיָיא דָא אֶלָּא עַל אָבִיו וְעַל אִמּוֹ כְדִבְרֵי רִבִּי מֵאִיר. דְּתַנֵּי. עַל כָּל הַמֵּתִים אֵינוֹ מַבְדִּיל קָנֶה שָׂפָה אֶלָּא עַל אָבִיו וְעַל אִמּוֹ. כְּדִבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. כָּל קֶרַע שֶׁאֵינוֹ מַבְדִּיל קָנֶה שָׂפָה הֲרֵי זֶה קֶרַע שֶׁלְּתִפְלוּת. מַאי כְדוֹן. אוֹמֵר הוּא בְכֹהֵן גָּדוֹל שֶׁיְּהֵא מַבְדִּיל קָנֶה שָׂפָה.

HALAKHAH: Rebbi Eleazar in the name of Cahana: On top, high starting with the seam, below, low starting with the seam. Rebbi Joḥanan said, really low. Rebbi Joḥanan was going up to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is said for the High Priest that he shall sever the seam completely.

כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. כָּל אוֹתוֹ הַיּוֹם. רִבִּי שִׁמְעוֹן אוֹמֵר. גּוֹמֵר כָּל הָעֲבוֹדָה שֶׁבְּיָדוֹ וּבָא לוֹ. בֵּין רִבִּי מֵאִיר לְרִבִּי שִׁמְעוֹן חָדָא בֵּין רִבִּי יוּדָה לְרִבִּי שִׁמְעוֹן חָדָא. בֵּין רִבִּי מֵאִיר לְרִבִּי יוּדָה הַכְנָסָה. רִבִּי יַעֲקֹב בַּר דֹּסַיי. מְפַשֵּׂק בֵּינֵיהוֹן. רִבִּי מֵאִיר אוֹמֵר. הָיָה בִפְנִים הָיָה יוֹצֵא. הָיָה בַחוּץ לֹא הָיָה נִכְנָס. רִבִּי יוּדָה אוֹמֵר. הָיָה בִפְנִים הָיָה יוֹצֵא. הָיָה בַחוּץ לֹא הָיָה נִכְנָס. רִבִּי שִׁמְעוֹן אוֹמֵר. גּוֹמֵר אֶת כָּל הָעֲבוֹדָה שֶׁבְּיָדוֹ וּבָא לוֹ. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב חוּנָה. מַתְנִיתָא דְּרִבִּי שִׁמְעוֹן. וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. עִמָּהֶן אֵינוֹ יוֹצֵא. יוֹצֵא הוּא אַחֲרֵיהֶן. אֶלָּא הֵן נִכְנָסִין וְהוּא יוֹצֵא. הֵן ניכְסִין וְהוּא נִגְלֶה וְיוֹצֵא אַחֲרֵיהֶן עַד פֶּתַח הָעִיר. דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יוּדָה אוֹמֵר. אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ. כְּתִיב וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. לָמֵד אֶלָּא לֹא יֵצֵא. יָצָא לֹא הָיָה חוֹזֵר.

“The High Priest sacrifices while in deep sorrow but does not eat, the words of Rebbi Meïr; Rebbi Jehudah says, the entire day. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves.” Between Rebbi Meïr and Rebbi Simeon there is one [difference], between Rebbi Jehudah and Rebbi Simeon there is one [difference]. Between Rebbi Meïr and Rebbi Jehudah is entering. Rebbi Jacob ben Dositheos: interruption is between them. Rebbi Meïr says, if he was inside, he leaves; if he was outside, he does not enter. Rebbi Jehudah says, if he was inside, he (leaves); if he was outside, he does not enter. Rebbi Simeon says, he completely finishes the service he is engaged in and then leaves. Rebbi Yose ben Rebbi Abun in the name of Rav Huna: a baraita is from Rebbi Simeon: “ The Sanctuary he shall not leave, he may not leave with them, but he may leave after them. (But they enter and he leaves). If they are unseen he can be seen; he leaves with them up to the city gate, the words of Rebbi Meïr; Rebbi Jehudah said, he does not leave the Temple since it is said: The Sanctuary he shall not leave. If he left, he may not return.”

רִבִּי אַבָּהוּ בְשֵׁם רִבִּי לָעְזָר. אֵין אֲנִינָה אֶלָּא לְמֵת בִּלְבַד. דִּכְתִיב וְאָנוּ וְאָבְלוּ פְּתָחֶיהָ. הָתִיב רִבִּי חִיָיה בַּר אָדָא. וְהָכְתִיב וְאָנוּ הַדַּיָיגִים וְאָבְלוּ כָּל מַשְׁלִיכֵי בַיְאֹר חַכָּה. אָמַר רִבִּי חֲנִינָה. מַתְנִיתָא אֵין אֲנִינָה טֻמְאָה אֶלָּא לְמֵת בִּלְבַד. אֵי זוֹ הִיא אֲנִינָה. מִשְּׁעַת מִיתָה וְעַד שְׁעַת קְבוּרָה. דִּבְרֵי רִבִּי. וַחֲכָמִים אוֹמְרִים. כָּל אוֹתוֹ הַיּוֹם. אַשְׁכָּחַת אָמַר קוּלֹּת וְחוּמְרֹת עַל דְּרִבִּי. קוּלֹּת וְחוּמְרֹת עַל דְּרַבָּנִן. מַה מַפְקָה מִבֵּינֵיהוֹן. מֵת וְנִקְבַּר בְּשַׁעְתּוֹ. עַל דַּעְתְּהוֹן דְּרַבָּנִן אָסוּר כָּל אוֹתוֹ הַיּוֹם. עַל דַּעְתֵּיהּ דְּרִבִּי אֵינוֹ אָסוּר אֶלָּא אוֹתָהּ הַשָּׁעָה בִּלְבַד. מֵת וְנִקְבַּר לְאַחַר שְׁלֹשָׁה יָמִים. עַל דַּעְתְּהוֹן דְּרַבָּנִן אָסוּר כָּל אוֹתוֹ הַיּוֹם. עַל דַּעְתֵּיהּ דְּרִבִּי אָסוּר עַד ג׳ יָמִים. אֲתַא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן רַב חִסְדָּא תְּרֵיהוֹן אָמְרִין. מוֹדֶה רִבִּי לַחֲכָמִים שֶׁאֵינוֹ אָסוּר אֶלָּא אוֹתוֹ הַיּוֹם בִּלְבַד. כְּהָדָא דְתַנֵּי. רִבִּי אוֹמֵר. תֵּדַע לְךָ שֶׁאֵין אֲנִינוּת לָיְלָה תוֹרָה. שֶׁהֲרֶי אָמְרוּ. אונֵן טוֹבֵל וְאוֹכֵל פִּסְחוֹ לָעָרֶב. וַהֲרֵי אָמְרוּ. אֲנִינֻת הַיּוֹם תּוֹרָה. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן בְּשֵׁם רַב הוּנָא. תִּיפְתָּר בְּשֶׁנִּיקְבַּר עִם דִימְדּוּמֵי הַחַמָּה. וְלֵית שְׁמַע מִינָּהּ כְּלוּם.

Rebbi Abbahu in the name of Rebbi Eleazar: “Deep sorrow” is only for the dead, for it is written: Its gates are in deep sorrow and mourning. Rebbi Ḥiyya bar Ada objected: Is it not written: the fishermen are in deep sorrow, mourning are all who throw a fish-hook into the Nile? Rebbi Ḥanina said, so is the baraita: there is no deep sorrow in impurity except for the dead. It was stated: “What is deep sorrow? From the moment of death until the moment of burial, the word of Rebbi. But the Sages say, the entire day.” It turns out that one describes leniencies and stringencies following Rebbi, leniencies and stringencies following the rabbis. What is the difference between them? If someone died and was buried within the hour. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden only that hour. If the person died and was buried after three days. Following the rabbis, he is forbidden the entire day; following Rebbi he is forbidden up to three days. There came Rebbi Abbahu in the name of Rebbi Joḥanan, and Rav Ḥisda, both of whom said that Rebbi agrees with the Sages that he is forbidden only during the first day, as it was stated: Rebbi said, you know that deep mourning in the night is not biblical, since they said, “the deep mourner immerses himself and eats his Passover sacrifice in the evening.” But they said, deep mourning during daytime is biblical. Rebbi Yose ben Rebbi Abun in the name of Rebbi Huna: Explain it that the person was buried close to sundown and one cannot infer anything.

Mishnah

משנה: כָּל הַתָּדִיר מֵחֲבֵירוֹ קוֹדֵם אֶת חֲבֵירוֹ. וְכָל הַמְקוּדָּשׁ מֵחֲבֵירוֹ קוֹדֵם אֶת חֲבֵירוֹ. פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִין פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה בְּכָל מַעֲשָׂיו: הָאִישׁ קוֹדֵם לָאִשָּׁה לְהַחֲיוֹת וּלְהָשִׁיב אֲבֵדָה וְהָאִשָּׁה קוֹדֶמֶת לָאִישׁ לִכְסוּת וּלְהוֹצִיאָהּ מִבֵּית הַשֶּׁבִי. בִּזְמַן שֶׁשְּׁנֵיהֶם עוֹמְדִים לְקַלְקָלָה הָאִישׁ קוֹדֵם לָאִשָּׁה:

MISHNAH: Anything which is more frequent than another precedes the other. Anything more holy than another precedes the other. If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull in all its ceremonies. The man precedes the woman to be kept alive and to regain his lost property. But the woman precedes the man for clothing and to be freed from captivity. At a time when both are used for immorality, the man precedes the woman.

Halakhah

הלכה: כָּל הַתָּדִיר מֵחֲבֵירוֹ כול׳. לְפִי שֶׁזֶּה מְכַפֵּר וְזֶה מִכַּפֵּר. מוּטָּב שֶׁיִּקְדּוֹם הַמְכַפֵּר לַמִּתְכַּפֵּר. כְּמַה דִכְתִיב וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל קְהַל יִשְׂרָאֵל. נִדְבַת מָשִׁיחַ וְנִדְבַת נָשִׂיא. נִדְבַת מָשִׁיחַ קוֹדֶמֶת. נִדְבַת צִיבּוּר וְנִדְבַת נָשִׂיא. נִדְבַת נָשִׂיא. קוֹדֶמֶת. נִדְבַת מָשִׁיחַ וְנִדְבַת צִיבּוּר מִי קוֹדֵם. נִישְׁמְעִינָהּ מִן הָדָא. נִדְבַת מָשִׁיחַ וּשְׂעִירֵי עֲבוֹדָה זָרָה עוֹמְדִין. שְׂעִירֵי עֲבוֹדָה זָרָה קוֹדְמִין מִפְּנֵי שֶׁדָּמָן נִכְנַס לִפְנִים. לֹא מַר אֶלָּא שֶׁדָּמָן נִכְנַס לִפְנִים. הָדָא אָמְרָה. נִדְבַת מָשִׁיחַ וְנִדְבַת צִיבּוּר נִדְבַת מָשִׁיחַ קוֹדֶמֶת. הָיָה שָׁם פָּר עֲבוֹדָה זָרָה וְשָׂעִיר הַבָּא עִמּוֹ וְחַטָּאת אֲחֶרֶת. פָּר קוֹדֵם לְשָׂעִיר. וְשָׂעִיר קוֹדֵם לַחַטָּאת אֲחֶרֶת. וְחַטָּאת אֲחֶרֶת קוֹדֶמֶת לַפָּר. הֵיךְ עֲבִידָה. אָמַר רִבִּי יוֹסֵי. מִכֵּיוָן שֶׁהַשָּׂעִיר מְחוּסָּר זְמַן לַפָּר כְּמִי שֶׁקְּדָמוֹ פָּר. וְחַטָּאת אֲחֶרֶת קוֹדֶמֶת לַפָּר. פָּר שֶׁלָּעֲבוֹדָה זָרָה קוֹדֵם לַשָּׂעִיר הַבָּא עִמּוֹ מִפְּנֵי שֶׁקְּדָמוֹ בַּמִּקְרָא. רִבִּי שְׁמוּאֵל אֲחוֹי דְרִבִּי בֶרֶכְיָה בָּעֵי. מֵעַתָּה שֶׁלְּרֹאשׁ חוֹדֶשׁ יִקְדּוֹם לְשָׂעִיר הַבָּא עִמּוֹ מִפְּנֵי שֶׁקְּדָמוֹ. אָמַר רִבִּי בָּא מָרִי. לֵית יְכִיל. חַטָּאת דִּידֵיהּ חָסֵר. עַל עוֹלַת הַתָּמִיד יֵעָשֶׂה וְנִסְכּוֹ. סְמָכוֹ לְעוֹלַת הַתָּמִיד. קָרְבָּן אִישׁ וְקָרְבָּן אִשָּׁה. קָרְבָּן אִישׁ קוֹדֵם. הָדָא דְתֵימַר בְּשֶׁהָיוּ שְׁנֵיהֶן שָׁוִין. אֲבָל אִם הָיָה זֶה פָר וְזֶה גְדִי כָּהִיא דָּמַר רִבִּי פִינְחָס בְּשֵׁם רִבִּי הוֹשַׁעְיָה. עֶבֶד מֵבִיא פָר וְרַבּוֹ מֵבִיא פָר. עֶבֶד קוֹדֵם לְרַבּוֹ. דְּתַנִּינָן תַּמָּן. פַּר מָשִׁיחַ וּפַר עֵדָה עוֹמְדִים. פַּר מָשִׁיחַ קוֹדֵם לְפַר עֵדָה לְכָל מַעֲשָׂיו.

HALAKHAH: “Anything which is more frequent than another,” etc. [“If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull”,] for one is atoning, the other is being atoned for. It is preferable that the atoner precede the atoned for, as it is written, he shall atone for himself, and for his house, and for all the congregation of Israel. Between a voluntary gift of the Anointed and a voluntary gift of the prince, the voluntary gift of the Anointed has precedence. Between a voluntary gift of the community and a voluntary gift of the prince, the voluntary gift of the prince has precedence. Between a voluntary gift of the Anointed and a voluntary gift of the community, which one has precedence? Let us hear from the following: A voluntary gift of the Anointed and rams of idolatry were standing. The rams of idolatry have precedence since their blood enters inside. He only said “since their blood enters inside;” this implies that between a voluntary gift of the Anointed and a voluntary gift of the community, the voluntary gift of the Anointed has precedence. If there were standing the bull of idolatry, the ram which accompanies it, and another purification sacrifice. The bull precedes the ram, the ram precedes the other purification sacrifice, and the other purification sacrifice precedes the bull. How is this done? Rebbi Yose said, since the ram is dependent in time on the bull, it is as if the bull preceded it, and the other purification sacrifice precedes the bull. The bull of idolatry precedes the ram because it precedes in Scripture. Rebbi Samuel the brother of Rebbi Berekhiah asked: But then that of the New Moon should precede the ram which comes with it because it precedes [in Scripture.] Rebbi Abba Mari said, you cannot do this; its purification sacrifice is defective: After the permanent elevation offering it shall be made, with its libation; it made it lean on the permanent elevation offering. Between the sacrifice of a man and the sacrifice of a woman, the man’s sacrifice has precedence. That is, if both were equal. But if one was a bull and the other a lamb, it is what Rebbi Phineas said in the name of Rebbi Hoshaia: A slave brings a bull and his master brings a bull, the slave’s precedes the master’s, as we have stated there: “If the bull of the Anointed and the bull of the community are standing, the Anointed’s bull precedes the community’s bull in all its ceremonies.”

מַעֲשֶׂה בְירִבִּי אֱלִיעֶזֶר וְרִבִּי יְהוֹשׁוּעַ וְרִבִּי עֲקִיבָה שֶׁעָלוֹ לְחוֹלַת אַנְטִוֹכִיָּא עַל עֶסֶק מִגְבַּת חֲכָמִים. וַהֲוָה תַמָּן חַד אַבָּא יְהוּדָה עֲבִיד מִצְוָה בְעַיִן טוֹבָה. פַּעַם אַחַת יָרַד מִנְכָסָיו וְרָאָה רַבּוֹתֵינוּ וְנִתְיָיאַשׁ מֵהֶן. עָלָה לוֹ לְבֵיתוֹ וּפָנָיו חוֹלָנִיּוֹת. אָמְרָה לוֹ אִשְׁתּוֹ. מִפְּנֵי מַה פָנֶיךָ חוֹלָנִיּוֹת. אָמַר לָהּ. רַבּוֹתֵינוּ כָאן וְאֵינִי יוֹדֵעַ מָה אֶעֱשֶׂה. אִשְׁתּוֹ שֶׁהָיְתָה צַדֶּקֶת מִמֶּנּוּ אָמְרָה לוֹ. נִשְׁתַיְירָה לָךְ שָׂדֶה אַחַת. לֵךְ וּמְכוֹר חֶצְיָיהּ וְתֵן לָהֶן. הָלַךְ וְעָשָׂה כֵן. וּבָא אֶצֶל רַבּוֹתֵינוּ וְנָתַן לָהֵן. וְנִתְפַּלְלוּ עָלָיו רַבּוֹתֵינוּ. אָמְרוּ לוֹ. אַבָּא יְהוּדָה. הַקָּדוֹשׁ בָּרוּךְ הוּא יְמַלֵּא חֶסְרוֹנוֹתֶיךָ. עִם כְּשֶׁהָלְכוּ לָהֶם יָרַד לַחֲרוֹש בְּתוֹךְ חֲצִי שָׂדֵהוּ. עִם כְּשֶׁהוּא חוֹרֵשׁ בְּתוֹךְ חֲצִי שָׂדֵהוּ שָׁקְעָה פָרָתוֹ וְנִשְׁבְּרָה. יָרַד לְהַעֲלוֹתָהּ וְהֶאִיר הַקָּדוֹשׁ בָּרוּךְ הוּא עֵינָיו וּמָצָא סִימָא. אָמַר. לְטוֹבָתִי נִשְׁבְּרָה רֶגֶל פָּרָתִי. וּבְהֲדוֹרַת רַבּוֹתֵינוּ שָׂאֲלוֹן עָלוֹי. אָמְרִין. מָה אַבָּא יְהוּדָה עֲבִיד. אָמְרִין. מָאן יְכִיל חֲמֵי אַפּוֹי דְּאַבָּא יְהוּדָה. אַבָּא יְהוּדָה דְתוֹרוֹי אַבָּא יְהוּדָה דִגְמָלוֹי אַבָּא יְהוּדָה דַחֲמֹרוֹי. חָזַר אַבָּא יְהוּדָה לִכְמוֹת שֶׁהָיָה וּבָא אֶצֶל רַבּוֹתֵינוּ וְשָׁאַל בִּשְׁלוֹמָן. אָמְרִין לֵיהּ. מָה אַבָּא יְהוּדָה עֲבִיד. אָמַר לָהֶן. עָשְׂתָה תְפִילַּתְכֶם פֵּירוֹת וּפֵירֵי פֵירוֹת. אָמְרוּ לוֹ. אַף עַל פִּי שֶׁנָּתְנוּ אֲחֵרִים יוֹתֵר מִמְּךָ בָּרִאשׁוֹנָה אוֹתְךָ כָתַבְנוּ רֹאשׁ טִימוֹס. נְטָלוּהוּ וְהוֹשִׁיבוּהוּ אֶצְלָם וְקָרְאוּ עָלָיו הַפָּסוּק הַזֶּה מַתָּן אָדָם יַרְחִיב לוֹ וְלִפְנֵי גְּדוֹלִים יַנְחֶינּוּ.

It happened that Rebbi Eliezer, Rebbi Joshua, and Rebbi Aqiba went to the dunes of Antiochia on the occasion of fundraising for the rabbis. There was there a certain Abba Jehudah who gave alms generously. Once he lost his property, he saw our teachers and gave up hope about them. He went home looking sickly. His wife asked him, why are you looking sickly? He told her, our teachers are here and I do not know what I could do. His wife, who was even more pious than he, told him: You have a field left; go, sell half of it, and give to them. He went and did so, came to our teachers and gave them. Our teachers prayed for him and said to him, Abba Jehudah, the Holy One, praise to Him, may fill your want. After they left, he went to plough his half of the field. When he was ploughing in his half of the field, his cow sank down and broke [its leg]. He went to lift her up when the Holy One, praise to Him, enlightened his eyes and he found a treasure. He said, my cow’s leg broke for my benefit. When our teachers returned, they inquired about him. They asked, how is Abba Jehudah doing? They answered, who can appear before Abba Jehudah? Abba Jehudah of his cattle, Abba Jehudah of his camels, Abba Jehudah of his donkeys! Abba Jehudah had returned to his former self; he came to our teachers to greet them. They asked him, how is Abba Jehudah doing? He told them, your prayer brought result and compound results. They told him, even though others had given more than you the last time, we wrote you on top of the honor list. They took him, made him sit with them, and recited for him this verse: The gifts of a man put him at ease; in front of great ones they will make him rest.

רִבִּי חִיָיה בַּר בָּא עֲבִיד פְסִיקָה בָּהֵין בֵּית מִדְרָשָׁא דְטִיבֵּרִיָּא. וַהֲווֹן תַּמָּן מִן אִילֵּין דְּבַר סִילֵנִי. וּפְסַק חָדָא לִיטְרָא דְהַב. נְטָלוֹ רִבִּי חִיָיה רַבָּה וְהוֹשִׁיבוֹ אֶצְלוֹ וְקָרָא עָלָיו הַפָּסוּק הַזֶּה מַתָּן אָדָם יַרְחִיב לוֹ וגו׳.

Rebbi Ḥiyya bar Abba held a pledging for a certain house of study at Tiberias. There was one there of the family of Bar Silene, who pledged a pound of gold. (The Elder Rebbi Ḥiyya) [Rebbi Ḥiyya bar Abba] took him, made him sit with him, and recited for him this verse: The gifts of a man put him at ease, etc.

רִבִּי שִׁמָעוֹן בֶּן לָקִישׁ עָאַל לָבוֹצְרָה וַהֲוָה תַמָּן חַד רַבְּהוֹן רַמַּיָיא. חַס לֵיהּ דְּלָא הֲוָה רַמַּאי אֶלָּא שֶׁהָיָה מְרַמֶּה בְמִצְווֹת. וַהֲוָה חֲמִי כְּמַה דְצִיבּוּרָא פְסַק וְהוּא פְסִיק לְקָבְּלֵיהּ. נְטָלוֹ רִבִּי שִׁמָעוֹן בֶּן לָקִישׁ וְהוֹשִׁיבוֹ אֶצְלוֹ. וְקָרָא עָלָיו הַפָּסוּק הַזֶּה מַתָּן אָדָם יַרְחִיב לוֹ וגו׳.

Rebbi Simeon ben Laqish went up to Bostra. Over there was a cheater. God forbid that he was a cheater, but he cheated in charity. He looked how much the community pledged, and he pledged the same amount. Rebbi Simeon ben Laqish took him, made him sit with him, and recited for him this verse: The gifts of a man put him at ease, etc.

הָאִישׁ קוֹדֵם לָאִשָּׁה כול׳. עַד כְּדוֹן בְּשֶׁהָיָה זֶה לְהַחֲיוֹת וְזֶה לְהַחֲיוֹת זֶה לִכְסוּת וְזֶה לִכְסוּת. הֲרֵי שֶׁהָיָה זֶה לְהַחֲיוֹת וְזֶה לִכְסוּת. נִישְׁמְעִינָהּ מִן הָדָא דָּמַר רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי בְשֵׁם רִבִּי אַנְטִיגֳנֹס. כְּסוּת אֵשֶׁת חָבֵר וְחַיֵּי עַם הָאָרֶץ. כְּסוּת אֵשֶׁת חָבֵר קוֹדֶמֶת לְחַיֵּי עַם הָאָרֶץ מִפְּנֵי כְבוֹדוֹ שֶׁלְּחָבֵר. לֹא מַר אֶלָּא כְּסוּת אֵשֶׁת חָבֵר כְּחַיֵּי חָבֵר. אֲבָל אִם הָיָה זֶה לְהַחֲיוֹת וְזֶה לִכְסוּת אוֹתוֹ שֶׁלְּהַחֲיוֹת קוֹדֵם.

“The man precedes the woman,” etc. So far if each one was to be kept alive or each one was for clothing. If one was to be kept alive and the other for clothing? Let us hear from the following, as Rebbi Joshua ben Levi said in the name of Rebbi [Ḥanina ben] Antigonos, the clothing of the wife of a fellow and the life of a vulgar; the clothing of the wife of a fellow has precedence over the life of a vulgar because of the dignity of the fellow. He only said that the clothing of the wife of a fellow was like the life of the fellow. But if there was one to be kept alive and one for clothing, the one to be kept alive has precedence.

אֲבֵידָתוֹ וַאֲבֵידַת אָבִיו שֶׁלּוֹ קוֹדֶמֶת. אֲבֵידָתוֹ וַאֲבֵידַת רַבּוֹ שֶׁלּוֹ קוֹדֶמֶת. אֲבֵידַת אָבִיו וַאֲבֵידַת רַבּוֹ שֶׁלְּרַבּוֹ קוֹדֶמֶת. שֶׁאָבִיו הֵבִיאוֹ לְחַיֵּי הָעוֹלָם הַזֶּה. וְרַבּוֹ שֶׁלִּימְּדוֹ חָכְמָה הֵבִיאוֹ לְחַיֵּי הָעוֹלָם הַבָּא. וְרַבּוֹ שְׁלִּימְּדוֹ מִשְׁנָה לֹא רַבּוֹ שְׁלִּימְּדוֹ מִקְרָא. אִם הָיָה אָבִיו שָׁקוּל כְּרַבּוֹ אָבִיו קוֹדֵם.

“Between his lost property and his father’s lost property, his own has precedence. Between his lost property and his teacher’s lost property, his own has precedence. Between his father’s lost property and his teacher’s lost property, his teacher’s lost property has precedence, for his father brought him to the life of this world, but his teacher who taught him wisdom brought him to the life of the future world.” The teacher who taught him (Mishnah) [wisdom], not the teacher who taught him Scripture. “But if his father was his teacher’s equal, his father’s lost property has precedence.”

מָה הוֹעִיל. אָמר רִבִּי יוּסֵי בֵּירִבִּי בּוּן. כְּשֶׁהָיָה חֲצִי תַלְמוּדוֹ מִזֶּה וַחֲצִי תַלְמוּדוֹ מִזֶּה. אֲבֵידַת אָבִיו שֶׁחֲצִי תַלְמוּדוֹ מִמֶּנּוּ וַאֲבֵידַת אִמּוּ גְּרוּשָׁה מֵאָבִיו מִי קוֹדֵם. אָבִיו הוּא שֶׁיִּקְדּוֹם אוֹ עַד שֶׁיְּהֵא כָל תַּלְמוּדוֹ מִמֶּנּוּ. אֲבֵידַת רַבּוֹ שֶׁחֲצִי תַלְמוּדוֹ הֵימֶינּוּ וַאֲבֵידַת אִמּוּ גְּרוּשָׁה מֵאָבִיו מִי קוֹדֵם. רַבּוֹ הוּא שֶׁיִּקְדּוֹם אוֹ עַד שֶׁיְּהֵא כָל תַּלְמוּדוֹ הֵימֶינּוּ. אֲבֵידָתוֹ וַאֲבֵידַת אָבִיו וַאֲבֵידַת אִמּוֹ וַאֲבֵידַת רַבּוֹ. שֶׁלּוֹ קוֹדֵם לְאָבִיו וְאָבִיו לְאִמּוֹ וְאִמּוֹ לְרַבּוֹ. וְלֹא מַתְנִיתָה הִיא. הָאִישׁ קוֹדֵם לָאִשָּׁה לְהַחֲיוֹת וּלְהָשִׁיב אֲבֵדָה. סָבְרִין מֵימַר. בְּשֶׁאֵין רַבּוֹ שָׁם. אֲתַא מֵימַר לָךְ. וַאֲפִילוּ רַבּוֹ שָׁם. הוּא וְאִמּוֹ וְרַבּוֹ וְאָבִיו עוֹמְדִים בַּשֶּׁבִי. הוּא קוֹדֵם לְאִמּוֹ וְאִמּוֹ לְרַבּוֹ וְרַבּוֹ לְאָבִיו. וְלֹא מַתְנִיתָה הִיא. הָאִשָּׁה קוֹדֶמֶת לָאִישׁ לִכְסוּת וּלְהוֹצִיאָהּ מִבֵּית הַשֶּׁבִי. סָבְרִין מֵימַר. בְּשֶׁאֵין רַבּוֹ שָׁם. אֲתַא מֵימַר לָךְ. וַאֲפִילוּ רַבּוֹ שָׁם.

What does it help? Rebbi Yose ben Rebbi Abun said, if half of his learning was from one and half of his learning from the other. His father’s lost property if half of his learning was from him and his mother’s lost property if she was divorced from his father, which has precedence? Does his father’s have precedence or only if all his learning was from him? His teacher’s lost property if half of his learning was from him and his mother’s lost property if she was divorced from his father, which has precedence? Does his teacher’s have precedence or only if all his learning was from him? His lost property, and his father’s lost property, and his mother’s lost property, and his teacher’s lost property. His own precedes his father’s, his father’s his mother’s, and his mother’s his teacher’s. Is that not a Mishnah, “the man precedes the woman to be kept alive and to return his lost property”? They wanted to say, if his teacher was not there. He comes to tell you, even if his teacher was there. He, and his mother, and his teacher, and his father, were in captivity. He precedes his mother, his mother his teacher, and his teacher his father. Is that not a Mishnah, “but the woman precedes the man for clothing and to be freed from captivity”? They wanted to say, if his teacher was not there. He comes to tell you, even if his teacher was there.

אֵי זֶהוּ רַבּוֹ שֶׁלִּימְּדוֹ חָכְמָה. כָּל שֶׁפָּתַח לוֹ תְחִילָּה. דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוּדָה אוֹמֵר. כָּל שֶׁרוֹב תַלְמוּדוֹ מִמֶּנּוּ. רִבִּי יוֹסֵי אוֹמֵר. כָּל שֶׁהֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. אָתָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. הֲלָכָה כְמִי שֶׁהוּא אוֹמֵר. כָּל שֶׁרוֹב תַלְמוּדוֹ הֵימֶינּוּ. וְלָמָּה לֹא פָתַר לָהּ כְּרִבִּי יוּדָה. אִית תַּנָּיֵי תַנֵּי וּמַחֲלִיף. רִבִּי לָעְזָר קָרַע עַל שֶׁפָּתַח לוֹ תְחִילָּה. שְׁמוּאֵל חָלַץ עַל שֶׁהֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. וּמַה הֵאִיר עֵינָיו בְּמִשְׁנָתוֹ. אָמר רִבִּי יוּסֵי בֵּירִבִּי בּוּן. מַפְתֵּחַ אֶחָד יוֹרֵד לְאַמַּת בֵּית הַשֶּׁיחִי וְאֶחָד פּוֹתֵחַ כֵּיוֻן. וּמַהוּ אֶחָד יוֹרֵד לְאַמַּת בֵּית הַשֶּׁיחִי. שֶׁהָיָה שׁוֹחֵחַ אַמָּה עַד שֶׁלֹּא יִפָּתֵחַ. רִבִּי חֲנַנְיָה הֲוָה מִיסְתַּמֵּיךְ בְּרִבִּי חִיָיה בַּר בָּא דְצִיפֹּרִין. חֲמָא כָל עַמָּא פָרְיֵי. אֲמַר לֵיהּ. לָמָּה כָל עַמָּא פָרְיֵי. אֲמַר לֵיהּ. רִבִּי יוֹחָנָן יְתִיב דְּרִישׁ בְּבֵית מִדְרְשָׁא דְרִבִּי בְנַיָיה וְכָל עַמָּא פָרְיֵי מִישְׁמְעִינֵיהּ. אֲמַר. בְּרִיךְ רַחֲמַנַא דַחֲמִי לִי פֵירִין עַד דַּאֲנָא בְחַיִּים. וְכָל אֲגַדְתְּא פְּשָׁטִית לֵיהּ חוּץ מִמִּשְׁלֵי וְקוֹהֶלֶת.

Who is the teacher who taught him wisdom? The one who taught him first, the words of Rebbi Meïr. Rebbi Jehudah said, the one from whom he received most of his instruction. Rebbi Yose said, anyone who explained a Mishnah to him.” Rebbi Abbahu came in the name of Rebbi Joḥanan: Practice follows him who said, the one from whom he received most of his instruction. Why did he not explain that this follows Rebbi Jehudah? There are Tannaïm who state it switched. Rebbi Eleazar tore his garment for his first teacher. Samuel took off [his phylacteries] for one who had explained a Mishnah to him. What Mishnah did he explain to him? Rebbi Yose ben Rebbi Abun said, “for one key he has to go down to his arm-pit and one opens straight.” What means “for one he has to gown to his arm-pit,” he had to lower his hand under his arm-pit until it could be opened. Rebbi Ḥanania was leaning on Rebbi Ḥiyya bar Abba in Sepphoris, when he saw everybody running. He asked him, why is everybody running? He answered, Rebbi Joḥanan is sitting preaching in Rebbi Banaia’s house of study and everybody is running to hear him. He said, praised be the Merciful Who showed me fruits while I am alive. In Agadah I explained him everything except Proverbs and Ecclesiastes.

שְׁנֵיהֶם עוֹמְדִין בְּקָלוֹן הָאִישׁ קוֹדֵם לָאִשָּׁה. לָמָּה. שֶׁהָאִשָּׁה דַּרְכָּהּ לָכֵן וְהָאִישׁ אֵין דַּרְכּוֹ לָכֵן. מַעֲשֶׂה בְירִבִּי יְהוֹשֻׁעַ שֶׁעָלָה לְרוֹמִי. אָמְרוּ עָלָיו עַל תִּינּוֹק אֶחָד יְרוּשַׁלְמִי שֶׁהָיָה אַדְמוֹנִי עִם יְפֵה עֵינַיִם וְטוֹב רוֹאִי וּקְווּצוֹתָיו מְסוּדָרוֹת לוֹ תַּלְתַּלִּים. וְהוּא עוֹמֵד בְּקָלוֹן. וְהָלַךְ רִבִּי יְהוֹשֻׁעַ לְבוֹדְקוֹ. כֵּיוָן שֶׁהִגִּיעַ לְפִתְחוֹ נַעֲנֶה רִבִּי יְהוֹשֻׁעַ וְאָמַר לוֹ. מִי נָתַן לִמְשִׁיסָּה יַעֲקֹב וְיִשְׂרָאֵל לְבוֹזְזִים הֲלוֹא יְי. נַעֲנֶה הַתִּינּוֹק וְאָמר לוֹ. זוּ חָטָאנוּ לוֹ וְלֹא אָבוּ בִדְרָכָיו הָלוֹךְ וְלֹא שָׁמְעוּ בְּתוֹרָתוֹ. מִיָּד זָלְגוּ עֵינָיו דְּמָעוֹת וְאָמַר. מֵעִיד אֲנִי עָלַי אֶת הַשָּׁמַיִם וְאֶת הָאָרֶץ שֶׁאֵינֵי זָז מִכָּאן עַד שֶׁאֵפְדֶּנּוּ. וּפְדָאוֹ בְמָמוֹן הַרְבֶּה וְשִׁילְּחוֹ לְאֶרֶץ יִשְׂרָאֵל. וְקָרָא עָלָיו הַפָּסוּק הַזֶּה בְּנֵי צִיּוֹן הַיְקָרִים וגו׳.

“If both of them stand in [a house of] ill repute, the man precedes the woman.” Why? For a woman it is natural, for a man it is not natural. It happened that Rebbi Joshua went to Rome. They informed him about a child from Jerusalem who was reddish with beautiful eyes, good to look at, and his locks ordered in curls, standing in [a house of] ill repute. Rebbi Joshua went to check him out. When he came to the door, Rebbi Joshua started and said, who gave Jacob to be booty and Israel to plunderers, is that not the Eternal? The child answered him and told him, it is because we sinned against Him; they did not want to walk in His ways and did not listen to His teaching. Immediately his eyes were flowing with tears and he said, I take as my witnesses heaven and earth that I shall not move from here until I buy his freedom. He bought his freedom for much money, sent him to the Land of Israel, and quoted for him this verse, the dear children of Zion etc.

Mishnah

משנה: כֹּהֵן קוֹדֵם לְלֵוִי לֵוִי לְיִשְׂרָאֵל יִשְׂרָאֵל לְמַמְזֵר וּמַמְזֵר לְנָתִין וְנָתִין לְגֵר וְגֵר לְעֶבֶד מְשׁוחְרָר. אֵימָתַי בִּזְמַן שֶׁכּוּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ:

MISHNAH: A priest precedes a Levite, a Levite an Israel, an Israel a bastard, a bastard a Gibeonite, a Gibeonite a proselyte, a proselyte a manumitted slave. When? If they are all equal. But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.

Halakhah

הלכה: כֹּהֵן קוֹדֵם לְלֵוִי לֵוִי לְיִשְׂרָאֵל יִשְׂרָאֵל לְמַמְזֵר כול׳. חָכָם קוֹדֵם לַמֶּלֶךְ. מֶלֶךְ קוֹדֵם לְכֹהֵן גָּדוֹל. כֹּהֵן גָּדוֹל קוֹדֵם לְנָבִיא. נָבִיא קוֹדֵם לִמְשׁוֹחַ מִלְחָמָה. מְשׁוֹחַ מִלְחָמָה קוֹדֵם לְרֹאשׁ מִשְׂמָר. רֹאשׁ מִשְׂמָר קוֹדֵם לְבֵית אָב. בֵּית אָב קוֹדֵם לְמַרְכֹּל. וְהַמַּרְכֹּל קוֹדֵם לְגִיזְבָּר. גִּיזְבָּר קוֹדֵם לְכֹהֵן הֶדְיוֹט. כֹּהֵן הֶדְיוֹט קוֹדְם לְלֵוִי. לֵוִי לְיִשְׂרָאֵל. יִשְׂרָאֵל לְמַמְזֵר. מַמְזֵר לְנָתִין. נָתִין לְגֵר. וְגֵר לְעֶבֶד מְשׁוּחְרָר. אֵימָתַי. בִּזְמַן שֶׁכּוּלָּן שָׁוִין. אֲבָל אִם הָיָה מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ. מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ.

HALAKHAH: “A priest precedes a Levite, a Levite an Israel, an Israel a bastard,” etc. “A Sage has precedence over the king, the king has precedence over the High Priest, the High Priest has precedence over a prophet, a prophet has precedence over the Anointed for War, the Anointed for war has precedence over the head of the watch, the head of the watch has precedence over the [head of a] clan, the [head of a] clan has precedence over the executive officer, the executive officer has precedence over the treasurer, the treasurer has precedence over a common priest, a common priest has precedence over a Levite, a Levite over an Israel, an Israel over a bastard, a bastard over a Gibeonite, a Gibeonite over a proselyte, a proselyte over a manumitted slave. When? If they are all equal. But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.”

חָכָם קוֹדֵם לַמֶּלֶךְ. חָכָם שֶׁמֵּת אֵין לָנוּ כְיוֹצֵא בוֹ. מֶלֶךְ שֶׁמֵּת כָּל יִשְׂרָאֵל רְאוּיִין לַמַּלְכוּת.

“A Sage has precedence over the king.” If a Sage dies, we do not have a replacement. If a king dies, all of Israel are qualified for the kingdom.

אָמַר רִבִּי יוֹחָנָן. כָּל אוֹתָן אַרְבְּעִים יוֹם שֶׁעָשָׂה מֹשֶׁה בָהָר הָיָה לָמֵד תּוֹרָה וּמְשַׁכְּחָהּ. וּבְסוֹף נִתְּנָה לוֹ בְּמַתָּנָה. כָּל כָּךְ לָמָּה. בִּשְׁבִיל לְהַחֲזִיר אֶת הַטִּיפְּשִׁים.

Rebbi Joḥanan said, all these 40 days which Moses spent on the Mountain, he studied Torah and forgot it. At the end it was given to him as a gift. Why so much? To return the stupid ones.

כַּד דְּמַךְ רִבִּי סִימוֹן בַּר זְבִיד עָאַל רִבִּי הִילַי וְאַפְטַר עֲלוֹי. כִּי יֵשׁ לַכֶּסֶף מוֹצָא וגו׳ בַּרְזֶל מֵעָפָר יָֻקּח וגו׳. אֵילּוּ אִם אָבְדוּ יִשׁ לָהֶן חֲלִיפִּין. אֲבָל תַּלְמִיד חָכָם שֶׁמֵּת מִי מֵבִיא לָנוּ כְיוֹצֵא בוֹ. וְהַחׇכְמָה מֵאַיִין תִּימָּצֵא וגו׳. וְנֶעֶלְמָה מֵעֵינֵי כָל חָי וגו׳. אָמַר רִבִּי לֵוִי. מָה אִם אֲחֵי יוֹסֵף עַל שֶׁמָּצְאוּ מְצִיאָה יָצָא לִיבָּם. דִּכְתִיב וַיֵּצֵא לִבָּם. אָנוּ שֶׁאָבַדְנוּ רִבִּי סִימוֹן בַּר זְבִיד עַל אַחַת כַּמָּה וְכַמָּה.

When Rebbi Simeon ben Zevid died, Rebbi Illai rose and eulogized him. But silver has a source, etc. Iron is taken from dust, etc. Those, if they are lost, have replacement. But a scholar who died, who can bring us one similar to him? Wisdom, where can it be found, etc. It is hidden from the eyes of all living, etc. Rebbi Levi said, if the brothers of Joseph lost their spirit because they found a find, as it is written, they lost their spirit, we, who lost Rebbi Simeon bar Zevid, so much more!

מֶלֶךְ קוֹדֵם לְכֹהֵן גָּדוֹל. דִּכְתִיב וְהִרְכַּבְתֶּם אֶת שְׁלֹמֹה בְנִי וגו׳. כֹּהֵן גָּדוֹל לְנָבִיא. דִּכְתְיב וּמָשַׁח אוֹתוֹ שָׁם צָדוֹק הַכֹּהֵן וְנָתָן הַנָּבִיא לְמֶלֶךְ. הִקְדִּים צָדוֹק לְנָתָן. רִבִּי יוֹנָה בְשֵׁם רִבִּי חָמָא בַּר חֲנִינָה. נָבִיא מְכַפֵּת יָדָיו וָרַגְלָיו וְיוֹשֵׁב לוֹ בִפְנֵי כֹהֵן גָּדוֹל. וּמַה טַעֲמֵיהּ. שְׁמַע נָא יְהוֹשֻׁעַ הַכֹּהֵן הַגָּדוֹל אַתָּה וְרֵיעֶיךָ הַיּוֹשְׁבִים לְפָנֶיךָ. יָכוֹל יְהוּ הֶדְיוֹטוֹת. תַּלְמַוּד לוֹמַר כִּי אַנְשֵׁי מוֹפֵת הֵמָּה. וְאֵין מוֹפֵת אֶלָּא נְבוּאָה. הֵיךְ מַה דְתֵימַר וְנָתַן אֵלֶיךָ אוֹת אוֹ מוֹפֵת.

The king has precedence over the High Priest, as it is written: You shall let my son Solomon ride, etc. The High Priest over the prophet, as it is written: There, Ṣadoq the Priest and Nathan the Prophet shall anoint him as king, etc. He mentioned Ṣadoq before Nathan. Rebbi Jonah in the name of Rebbi Ḥama bar Ḥanina: The prophet folds his hands and feet and sits before the High Priest. What is his reason? Listen, Joshua the High Priest, you and your friends who are sitting before you. I could think that they were common people; the verse says, because they are men of miracle, and “miracle” only means prophecy, as you say, and he gave you a sign or a miracle.

נָבִיא קוֹדֵם לִמְשׁוֹחַ מִלְחָמָה. מְשׁוֹחַ מִלְחָמָה קוֹדֵם לְרֹאשׁ מִשְׂמָר. רֹאשׁ מִשְׂמָר קוֹדֵם לְרֹאשׁ בֵּית אָב. רֹאשׁ בֵּית אָב קוֹדֵם לְמַרְכֹל. וְהַמַּרְכֹּל קוֹדֵם לְגִיזְבָּר. גִּיזְבָּר קוֹדֵם לְכֹהֵן הֶדְיוֹט. כֹּהֵן קוֹדֵם לְלֵוִי. לֵוִי לְיִשְׂרָאֵל. (וְיִשְׂרָאֵל לְמַמְזֵר.) לֹא הוּא לֵוִי הוּא. אָמַר רִבִּי אָבוּן. בִּשְׁעַת הַדּוּכָן שָׁנוּ. אָמַר רִבִּי אָבוּן. גֵּר וּמְשׁוּמָּד מְשׁוּמָּד קוֹדֵם מִפְּנֵי מַעֲשֶׁה שֶׁאִירַע. מִפְּנֵי מַה הַכֹּל רָצִין אַחַר הַגִּיוֹרֶת וְאֵין הַכֹּל רָצִין אַחַר מְשׁוּחְרֶרֶת. שֶׁהַגִּיוֹרֶת בְּחֶזְקַת מִשְׁתַּמֶּרֶת וּמְשׁוּחְרֶרֶת בְּחֶזְקַת הֶבְקֵר. וּמִפְּנֵי מַה הַכֹּל רָצִין אַחַר הָעַכְבָּר. מִפְּנֵי שֶׁעִסְקוֹ רַע עִם הַבִּרְיוֹת. אָמַר רִבִּי יוֹחָנָן. אַל תַּאֲמִין בְּעֶבֶד עַד שִׁשָּׁה עָשָׂר דוֹר. בָּא יִשְׁמָעֵאל בֶּן נְתַנְיָה בֶּן אֱלִישָׁמָע מִזֶּרַע הַמְּלוּכָה וַיַּכֶּה אֶת גְּדַלְיָהוּ בַּמִּצְפָּה.

“A prophet has precedence over the Anointed for War, the Anointed for War has precedence over the head of the watch, the head of the watch has precedence over the head of a clan, the head of a clan has precedence over the executive officer, the executive officer has precedence over the treasurer, the treasurer has precedence over a common priest, a common priest has precedence over a Levite, a Levite over an Israel (an Israel over a bastard).” Is not the Levite equal [to an Israel]? Rebbi Abun said, this was taught in the days of the podium. Rebbi Abun said, a proselyte and an apostate, the apostate has preference because of what had happened. “Why does everybody run after a proselyte woman, but not after a freedwoman? For the proselyte is presumed to have been guarding herself but the freedwoman is presumed to be irresponsible.” And why does everybody (run after a rat) [inquire after a slave]? Because his dealings are bad for people. Rebbi Joḥanan said, do not believe a slave up to sixteen generations. Ismael ben Netaniah ben Elishama of royal descent came and slew Gedaliahu at Miṣpah.

רִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי אָמַר. רֹאשׁ וְזָקֵן זָקֵן קוֹדֵם. שֶׁאֵינוֹ רֹאשׁ אִם אֵינוֹ זָקֵן. מַה טַעֲמֵהּ. אַתֶּם נִצָּבִים הַיּוֹם כּוּלְּכֶם וגו׳. וּכְתִיב. וַיֶּאֱסֹף יְהוֹשֻׁעַ אֶת כָּל זִקְנֵי יִשְׂרָאֵל שְׁכֶמָה. מֹשֶׁה הִקְדִּים רָאשִׁים לִזְקֵינִים. יְהוֹשֻׁעַ הִקְדִּים זְקֵינִים לָרָאשִׁים. מֹשֶׁה עַל יְדֵי שֶׁהָיוּ הַכֹּל תַּלְמִידָיו הִקְדִּים רָאשִׁים לִזְקֵנִים. יְהוֹשֻׁעַ עַל יְדֵי שֶׁלֹּא הָיוּ הַכֹּל תַּלְמִידָיו הִקְדִּים זְקֵינִים לָרָאשִׁים. מֹשֶׁה עַל שֶׁלֹּא צָרַךְ לָהֶם בְּכִיבּוּשׁ הָאָרֶץ הִקְדִּים רָאשִׁים לִזְקֵנִים. יְהוֹשֻׁעַ עַל יְדֵי שֶׁצָּרַךְ לָהֶם בְּכִיבּוּשׁ הָאָרֶץ הִקְדִּים זְקֵנִים לָרָאשִׁים. מֹשֶׁה עַל יְדֵי שֶׁלֹּא נִתְיַיגֵּעַ בְּתַלְמוּד תּוֹרָה הִקְדִּים רָאשִׁים לִזְקֵנִים. יְהוֹשֻׁעַ עַל יְדֵי שֶׁנִּתְיַיגֵּעַ בְּתַלְמוּד תּוֹרָה הִקְדִּים זְקֵנִים לָרָאשִׁים. רִבִּי יְהוֹשֻׁעַ דְּסִיכְנִין בְּשֵׁם רִבִּי לֵוִי. מֹשֶׁה עַל יְדֵי שֶׁצָּפָה בְרוּחַ הַקּוֹדֶשׁ שֶׁעֲתִידִין יִשְׂרָאֵל לְהִיסְתַּבֵּר בַּמַּלְכִיּוֹת וְרָאשֵׁיהֶן עוֹמְדִין עַל גַּבֵּיהֶן הִקְדִּים רָאשִׁים לִזְקֵנִים.

Rebbi Joshua ben Levi said: A head and an Elder, the (Elder) [head] has precedence, for nobody is a head if he is not an Elder. What is his reason? All of you are standing today, etc. Joshua assembled all Elders of Israel at Sichem. Moses preferred heads over Elders; Joshua preferred Elders over heads. Moses preferred heads over Elders because all were his students. Joshua preferred Elders over heads because not all were his students. Moses preferred heads over Elders because he did not need them in conquering the Land; Joshua preferred Elders over heads because be needed them in conquering the Land. Moses preferred heads over Elders because he needed no exertion in the study of Torah, Joshua preferred Elders over heads because he had to exert himself in the study of Torah. Rebbi Joshua of Sikhnin in the name of Rebbi Levi: Moses preferred heads over Elders because he saw by the Holy Ghost that in the future Israel will be (reasonable) [in trouble] with governments and their heads will stand up for them.

תַּנֵּי. הַסּוֹדְרָן קוֹדֵם לְפִילְפְּלָן. רִבִּי שְׁמוּאֵל אֲחוֹי דְרִבִּי בְּרֶכְיָה בָּעֵי. אֲפִילוּ כְרִבִּי אִמִּי. אֲמַר לֵיהּ. מִיתְבָּעֵי מֵרִבִּי אִימִּי. הוּא הַפִּילְפְּלָן. הָדָא אָמְרָה. מִשְׁנָה קוֹדֶם לְמִקְרָא. וְדָא מְסָיְיעָא לֵיהּ. דְּתַנֵּי רִבִּי שִׁמְעוֹן בֶּן יוֹחַי. הָעוֹסֵק בַּמִּקְרָא מִידָּה שֶׁאֵינָהּ מִידָּה. וְרַבָּנִן עָבְדִין מִקְרָא כְמִשְׁנָה. רִבִּי שְׁמוּאֵל בַּר נַחְמָן אָמַר. מִשְׁנָה קוֹדֶם לְתַלְמוּד. וּמַה טַעֲמָא. קְנֵה חָכְמָה קְנֵה בִינָה וגו׳. רִבִּי יוֹחָנָן אָמַר. תַּלְמוּד קוֹדֵם לְמִשְׁנָה. וּמַה טַעֲמָא. קְנֹה חָכְמָה מַה טּוֹב מֵחָרוּץ. מַה מְקַיֵים רִבִּי יוֹחָנָן טַעֲמֵיהּ דְּרִבִּי שְׁמוּאֵל בַּר נַחְמָן. מַיִם בְּזוֹל וְיַיִן בְּיוֹקֶר. אֶיפְשַׁר לְעוֹלָם לִחְיוֹת בְּלֹא יַיִן. אֵי אֶיפְשַׁר לְעוֹלָם לִחְיוֹת בְּלֹא מַיִם. וּמַה מְקַיֵים רִבִּי שְׁמוּאֵל בַּר נַחְמָן טַעֲמֵיהּ דְּרִבִּי יוֹחָנָן. מֶלַח בְּזוֹל פִּילְפְּלִין בְּיוֹקֶר. אֶיפְשַׁר לְעוֹלָם לִחְיוֹת בְּלֹא פִּלְפְּלִין. אֵי אֶיפְשַׁר לְעוֹלָם בְּלֹא מֶלַח. לְעוֹלָם הֲוֵי רָץ אַחַר הַמִּשְׁנָה יוֹתֵר מִן הַתַּלְמוּד. הָדָא דְתֵימַר עַד שֶׁלֹּא שִׁיקַּע בּוֹ רִבִּי רוֹב מִשְׁנָיוֹת. אֲבָל מִשֶּׁשִּׁיקַּע רִבִּי רוֹב מִשְׁנָיוֹת לְעוֹלָם הֲוֵי רָץ אַחַר הַתַּלְמוּד יוֹתֵר מִן הַמִּשְׁנָה.

It was stated: The systematizer has precedence over the dialectician. Rebbi Samuel, Rebbi Berekhia’s brother, asked: Even like Rebbi Immi? He told him, what do you want from Rebbi Immi? He is a dialectician. This means, the Mishnah has precedence over Scripture. The following supports this, as Rebbi Simeon ben Ioḥai stated, one who studies Scripture is a qualification which is not a qualification. But the rabbis consider Scripture equally with the Mishnah. Rebbi Samuel bar Naḥman said, the Mishnah has precedence over the Talmud. What is the reason? Acquire wisdom, acquire understanding, etc. Rebbi Joḥanan said, the Talmud has precedence over the Mishnah. What is the reason? Is acquiring wisdom not better than pure gold? How does Rebbi Joḥanan explain Rebbi Samuel bar Naḥman’s reason? Water is cheap, wine is expensive. It is possible for the world to exist without wine; it is impossible for the world to exist without water. How does Rebbi Samuel bar Naḥman explain Rebbi Joḥanan’s reason? Salt is cheap, pepper is expensive. It is possible for the world to exist without pepper; it is impossible for the world to exist without salt. Always pursue the Mishnah more than the Talmud. That is, before Rebbi incorporated most Mishnaiot into it. But since Rebbi incorporated most Mishnaiot into it, pursue the Talmud more than the Mishnah.

דָּרַשׁ רִבִּי שְׁמוּאֵל בְּרֵיהּ דְּרִבִּי יוּסֵי בֵּירִבִּי בּוּן. חָכָם בְּעֵינָיו אִישׁ עָשִׁיר וְדַל מֵבִין יַחְקְרֶנּוּ. חָכָם בְּעֵינָיו אִישׁ עָשִׁיר זֶה בַעַל הַתַּלְמוּד. וְדַל מֵבִין יַחְקְרֶנּוּ זֶה בַעַל אֲגָדָה. לִשְׁנַיִם שֶׁנִּכְנְסוּ לָעִיר. בְּיָד זֶה עֲשָׁתוֹת שֶׁלְּזָהָב וּבְיָד זֶה פְּרוּטְרוֹט. זֶה שֶׁבְּיָדוֹ עֲשָׁתוֹת שֶׁלְּזָהָב אֵינוֹ מוֹצִיא וְחָיָה. וְזֶה שֶׁבְּיָדוֹ פְּרוּטְרוֹט מוֹצִיא וְחָיָה.

Rebbi Samuel, son of Rebbi Yose ben Rebbi Abun, preached: A rich man is wise in his own eyes, but an understanding poor man will think little of him. A rich man is wise in his own eyes, this is the master of Talmud. But an understanding poor man will think little of him, that is the master of homiletics. A parable of two people who entered a city, in the hand of one are gold bars, in the other’s hand small change. The holder of the gold bars cannot spend them and survive; the holder of small change can spend it to survive.

דָּרַשׁ רִבִּי אָחָא. פֶּלֶס וּמֹאזְנֵי מִשְׁפָּט לַיי מַעֲשֵׂהוּ כָּל אַבְנֵי כִיס. פֶּלֶס זֶה הַמִּקְרָא. מֹאזְנֵי זֶה הַמִּשְׁנָה. מִשְׁפָּט זֶה הַתַּלְמוּד. לַיי זֶה הַתּוֹסֶפֶת. מַעֲשֵׂהוּ כָּל אַבְנֵי כִיס. כּוּלְּהֶם נוֹטְלִין שְׂכָרָן מִכִּיס אֶחָד.

Rebbi Aḥa preached: Scales and balances of justice are the Eternal’s; His work are all stones in the purse. “Scales” is Scripture. “Balances” are the Mishnah. “Justice” is the Talmud. “The Eternal’s” are the additions. His work are all stones in the purse; they all take their wages from the same purse.

רִבִּי אַבָּא בַּר כַּהֲנָא אֲזַל לְחַד אֲתַר. אַשְׁכַּח רִבִּי לֵוִי יְתִיב דְּרַשׁ. אִישׁ אֲשֶׁר יִתֶּן לוֹ הָאֱלֹהִים עוֹשֶׁר וּנְכָסִים וְכָבוֹד וְאֵינֶנּוּ חָסֵר לְנַפְשׁוֹ מִכֹּל אֲשֶׁר יִתְאַוֶּה וְלֹא יַשְׁלִיטֶינּוּ הָאֱלֹהִים לֶאֱכוֹל מִמֶּנּוּ כִּי אִישׁ נָכְרִי יֹאכְלֶנּוּ. עוֹשֶׁר זֶה הַמִּקְרָא. נְכָסִים אֵילּוּ הֲלָכוֹת. וְכָבוֹד זֶה הַתּוֹסֶפֶת. וְאֵינֶנּוּ חָסֵר לְנַפְשׁוֹ מִכֹּל אֲשֶׁר יִתְאַוֶּה. אֵילּוּ מִשְׁנָיוֹת גְּדוֹלוֹת כְּגוֹן מִשְׁנָתוֹ שֶׁלְּרִבִּי חוּנָה מִשְׁנָתוֹ שֶׁלְּרִבִּי הוֹשַׁעְיָה וּמִשְׁנָתוֹ שֶׁלְּבַּר קַפָּרָא. וְלֹא יַשְׁלִיטֶינּוּ הָאֱלֹהִים לֶאֱכוֹל מִמֶּנּוּ. זֶה בַּעַל אֲגָדָה שֶׁאֵינוֹ לֹא אוֹסֵר וְלֹא מַתִּיר לֹא מְטַמֵּא וְלֹא מְטָהֵר. כִּי אִישׁ נׇכְרִי יֹאכְﬞלֶנּוּ. זֶה בַּעַל הַתַּלְמוּד. קָם רִבִּי אַבָּא בַּר כַּהֲנָא וְנָשְׁקֵיהּ בְּרֵאשֵׁיהּ. אֲמַר. זָכִיתָה מֵימְרִינָהּ יְקִים תִּזְכִּי מֵימְרִינָהּ מֵיתִיב.

Rebbi Abba bar Cahana went to a certain place where he found Rebbi Levi installed and preaching: A man to whom God gives riches, and properties, and honor, and nothing is missing of anything he might desire, but God does not let him take possession to eat from it, for a stranger will eat from it. Riches, that is Scripture. Properties, these are practices. And honor, these are the additions. And nothing is missing of anything he might desire, these are the great Mishnah collections, such as the Mishnah of Rebbi Ḥuna, the Mishnah of Rebbi Hoshaia, or the Mishnah of Bar Qappara. But God does not let him take possession to eat from it, that is the master of Aggadah who neither prohibits nor permits, neither declares impure nor pure. For a stranger will eat from it, that is the master of Talmud. Rebbi Abba bar Cahana got up and kissed him on his head, saying, just as you were worthy to preach this standing, may you be worthy preaching this sitting.

בִּיקְשׁוּ לִמְנוֹת זְקֵנִים מֵאֵיכָן הֵן מְמַנִּין. מִטִּיבֵּרִיָּה אֹמִדְּרוּמָה. אָמַר רִבִּי סִימוֹן. יְהוּדָה יַעֲלֶה. אָמַר לֵיהּ רִבִּי מָנָא. הָדָא דְתֵימַר לַמִּלְחָמָה. אֲבָל לִמְנוּיֵי רוֹאֵי פְּנֵי הַמֶּלֶךְ הַיּוֹשְׁבִים רִאשׁוֹנָה בַּמַּלְכוּת.

If they intended to appoint Elders, from where do they appoint? From Tiberias or from the South? Rebbi Simon said, Jehudah shall go first. Rebbi Mana said to him, this refers to war. But for ordination, those who see the face of the king, sitting first in government.

רִבִּי יַעֲקֹב בַּר אִידִי בְשֵׁם רִבִּי יְהוֹשֻׁעַ בֵּן לֵוִי. מַעֲשֶׂה שֶׁנִּכְנְסוּ זְקֵינִים לַעֲלִיַית בֵּית גַּדְיָיא בִירִיחוֹ וְיָצְתָה בַת קוֹל וְאָמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם שְׁנַיִם רְאוּיִין לְרוּחַ הַקּוֹדֶשׁ וְהִלֵּל הַזָּקֵן אֶחָד מֵהֶן. נָתְנוּ עֵינֵיהֶן בִּשְׁמוּאֵל הָקָּטָן. שׁוּב נִכְנְסוּ זְקֵנִים לָעֲלִיָיה בְיַבְנֶה וְיָצְתָה בַת קוֹל וְאָמְרָה לָהֶן. יֵשׁ בֵּינֵיכֶם שְׁנַיִם רְאוּיִין לְרוּחַ הַקּוֹדֶשׁ וּשְׁמוּאֵל הָקָּטָן אֶחָד מֵהֶן. נָתְנוּ עֵינֵיהֶם בֶּאֱלִיעֶזֶר בֶּן הוּרְקַנוֹס. וְהָיוּ שְׂמֵיחִים עַל שֶׁהִסְכִּימָה דַּעְתָּן לְדַעַת רוּחַ הַקּוֹדֶשׁ.

Rebbi Jacob bar Idi in the name of Rebbi Joshua ben Levi: It happened that the Elders assembled in the upper story of the House Gadya at Jericho when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Hillel the Elder. They looked at Samuel Minor. Then the Elders assembled in the upper story at Jabneh when there came a disembodied voice and told them, there are two among you worthy of the Holy Spirit and one of them is Samuel Minor. They looked at Eliezer ben Hyrcanos. They were happy that their opinion coincided with that of the Holy Spirit.

אִילֵּין דְּבַר פָּזִי וּדְבַר הוֹשַׁעְיָה הֲווּ עֲלִין וּשְׁאֵלִין בִּשְׁלָמֵיהּ דִּנְשִׂיָיא בְּכָל יוֹם. וַהֲווֹן אִילֵּין דְּרִבִּי הוֹשַׁעְיָה עֲלִין קַדְמַאי. אָזְלוֹן אִילֵּין דְּבַר פָּזִי וְאִיתְחַתְּנוּן בִּנְשִׂיאוּתָא. אֲתוֹן בְּעוֹן מֵיעוֹל קַדְמַאי. אֲתוֹן וּשְׁאֵלוֹן לְרִבִּי אִימִּי. וַהֲקֵמוֹתָ אֶת הַמִּשְׁכָּן כְּמִשְׁפָּטוֹ. וְכִי יֵשׁ מִשְׁפָּט לָעֵצִים. אֶלָּא אֵי זֶה קֶרֶשׁ זָכָה לִינָּתֵן בַּצָּפוֹן יִינָּתֵן בַּצָּפוֹן. בַּדָּרוֹם יִינָּתֵן בַּדָּרוֹם.

Those of Bar Pazi and (Bar) [Rebbi] Hoshaia went and greeted the Patriarch every day. Those of Rebbi Hoshaia went in first [and left first]. Those of Bar Pazi went and became related by marriage to the patriarchate. They came and wanted to enter first. They went and asked Rebbi Immi. You shall erect the tabernacle according to its ruling. Does there exist a ruling for wood? But the log which merited to be put in the North should be put in the North, in the South should be put in the South.

תַּרְתֵּין זַרְעִין בְּצִיפֹּרִין בֻּלֶווּטַיָיא וּפָגָנָיָיא הֲווּ עֲלִין וּשְׁאֵלִין בִּשְׁלָמֵיהּ דִּנְשִׂיָיא בְּכָל יוֹם. וְהֲווֹן בֻּלֶווּטַיָיא עֲלִין קַדְמַאי וְנָפְקִין קַדְמַאי. אָזְלוֹן פָּגָנָיָיא וְזָכוֹן לָאוֹרַיְיתָא. אֲתוֹן בְּעֹן מֵיעוֹל קַדְמַאי. אִישְׁתָּאִלַת לְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. שָׁאֲלָהּ רִבִּי שִׂמְעוֹן בֶּן לָקִישׁ לְרִבִּי יוֹחָנָן. עָאַל רִבִּי יוֹחָנָן וּדְרָשָׁהּ בְּבֵית מִדְרָשָׁא דְרִבִּי בְנָיָיה. אֲפִילוּ מַמְזֵר תַּלְמִיד חָכָם וְכֹהֵן גָּדוֹל עַם הָאָרֶץ מַמְזֵר תַּלְמִיד חָכָם קוֹדֵם לְכֹהֵן גָּדוֹל עַם הָאָרֶץ. סָבְרִין מֵימַר. לִיפָּדוֹת וּלְהַחֲיוֹת וְלִכְסוּת. הָא לִישִׁיבָה לֹא. אָמַר רִבִּי אָבוּן. אַף לִישִׁיבָה. וּמַה טַעַם. יְקָרָה הִיא מִפְּנִינִים. וַאֲפִילוּ מִזֶּה שֶׁהוּא נִכְנַס לִפְנַיי לְפְנִים.

Two families were in Sepphoris, one of city councillors and one rural, who were greeting the Patriarch every day. The councillors went in first and left first. The rural ones went and acquired [knowledge in] Torah. They came and wanted to have precedence. It was asked before Rebbi Simeon ben Laqish. Rebbi Simeon ben Laqish asked it from Rebbi Joḥanan. Rebbi Joḥanan went up and preached in Rebbi Benaiah’s house of study: “But if the bastard was learned and the High Priest ignorant, the learned bastard precedes the ignorant High Priest.” They wanted to say, to be redeemed, for livelihood, and for clothing, but not for the Academy. Rebbi Abun said, even for the Academy. What is the reason? It is more precious than pearls, even than he who enters into the Most Holy [of the Sanctuary.]