Horayot 3

כֹּהֵן מָשִׁיחַ שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִמְּשִׁיחוּתוֹ, וְכֵן נָשִׂיא שֶׁחָטָא וְאַחַר כָּךְ עָבַר מִגְּדֻלָּתוֹ, כֹּהֵן מָשִׁיחַ מֵבִיא פַר, וְהַנָּשִׂיא מֵבִיא שָׂעִיר:

If the anointed priest sinned (in his ruling) and was afterwards deposed from his (high-) priesthood [and he was not able to bring his offering until after he had been deposed]; and, similarly, if the Nassi sinned and was afterwards deposed from his kingship — the anointed priest brings a bullock [(It is stated later in our Mishnah that even if he sinned after he had been deposed he brings a bullock. But because it was necessary to teach that the Nassi brings a he-goat before he was deposed, it was also taught that the high-priest brings a bullock], and the Nassi brings a he-goat, [it being written (Leviticus 4:28): "for his sin which he has sinned" — he brings a sin-offering as he did when he sinned.]

כֹּהֵן מָשִׁיחַ שֶׁעָבַר מִמְּשִׁיחוּתוֹ וְאַחַר כָּךְ חָטָא, וְכֵן הַנָּשִׂיא שֶׁעָבַר מִגְּדֻלָּתוֹ וְאַחַר כָּךְ חָטָא, כֹּהֵן מָשִׁיחַ מֵבִיא פַר, וְהַנָּשִׂיא כְהֶדְיוֹט:

If the anointed priest was deposed from his (high-) priesthood and then he sinned; and, similarly, if a king was deposed from his kingship and then he sinned — the anointed priest brings a bullock [Even though he does not officiate he remains in his sanctity; for there is no difference between an officiating (high-) priest and a deposed (high-priest) but the (Yom Kippur) service and the Yom Kippur bullock and the tenth of the ephah, that is offered each day (as stated below), but a Nassi, once he has been deposed, is considered a commoner], and the Nassi is like a commoner.

חָטְאוּ עַד שֶׁלֹּא נִתְמַנּוּ וְאַחַר כָּךְ נִתְמַנּוּ, הֲרֵי אֵלּוּ כְהֶדְיוֹט. רַבִּי שִׁמְעוֹן אוֹמֵר, אִם נוֹדַע לָהֶם עַד שֶׁלֹּא נִתְמַנּוּ, חַיָּבִין. וּמִשֶּׁנִּתְמַנּוּ, פְּטוּרִין. וְאֵיזֶהוּ הַנָּשִׂיא, זֶה הַמֶּלֶךְ, שֶׁנֶּאֱמַר (ויקרא ד) וְעָשָׂה אַחַת מִכָּל מִצְוֹת ה' אֱלֹהָיו, נָשִׂיא שֶׁאֵין עַל גַּבָּיו אֶלָּא ה' אֱלֹהָיו:

If they sinned before they were appointed, and then they were appointed, they are like commoners, [it being written about a Nassi (Leviticus 4:22): "If a Nassi sin" — if he sins when he is a Nassi; and so, with the anointed priest, viz. (Ibid. 3): "If the anointed priest sin" — if he sins after he is anointed.] R. Shimon says: If they were apprised (that they had sinned) before they were appointed, they are liable; if they were apprised after they were appointed, they are exempt. And who is the "Nassi" — the king, it being written (Ibid.): "And he do one of all the mitzvoth of the L rd his G d" — a nassi who has over him only the L rd his G d (i.e., a king).

וְאֵיזֶהוּ הַמָּשִׁיחַ, הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, לֹא הַמְרֻבֶּה בִבְגָדִים. אֵין בֵּין כֹּהֵן הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרֻבֶּה בְגָדִים אֶלָּא פַר הַבָּא עַל כָּל הַמִּצְוֹת. וְאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר, אֶלָּא פַר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. זֶה וָזֶה שָׁוִין בַּעֲבוֹדַת יוֹם הַכִּפּוּרִים, וּמְצֻוִּין עַל הַבְּתוּלָה, וַאֲסוּרִין עַל הָאַלְמָנָה, וְאֵינָן מִטַּמְּאִין בִּקְרוֹבֵיהֶן, וְלֹא פוֹרְעִין, וְלֹא פוֹרְמִין, וּמַחֲזִירִין אֶת הָרוֹצֵחַ:

Who is "the anointed one"? He who is anointed with the anointing oil, not him of the many garments. [After the flask of anointing oil was secreted, the high-priest would enter the high-priesthood by donning eight garments, viz. (Leviticus 21:10): "…and who has been invested to wear the garments."] There is no difference between the anointed (high-) priest and the many-garmented priest but the bullock that is offered for all of the mitzvoth, [the many-garmented priest not offering a bullock for his unwitting sins, it being written (in that regard) "the anointed priest." And there is no difference between the officiating (high-priest) and the deposed (high-priest) but the Yom Kippur bullock and the tenth of the ephah, (which are offered only by the officiating high-priest). And both are equal in the Yom Kippur service. [The service of the day is kasher only with the high-priest alone, and the officiating high-priest and the deposed high-priest are equal in that regard.] And they are both commanded (to wed only) a virgin, and they are forbidden (to wed) a widow, and they are not permitted to make themselves tamei for their (deceased) kin, and they are not permitted to let their hair grow long or to rend their clothing, [it being written in respect to the high-priest (Ibid.): "His hair he shall not grow long and his clothing he shall not rend."], and they return the (unwitting) slayer. [If one of them dies, the slayer returns from his city of refuge, as it is written (Numbers 35:25): "until the death of the high-priest."]

כֹּהֵן גָּדוֹל פּוֹרֵם מִלְּמַטָּה, וְהַהֶדְיוֹט מִלְמַעְלָה. כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל, וְהַהֶדְיוֹט לֹא מַקְרִיב וְלֹא אוֹכֵל:

The high-priest rends from below [At the death of one of his kin for whom he is commanded to rend, he rends below at the corner of his garment near his feet. (As to "and his clothing he shall not rend," the meaning is that he shall not rend them as others do)], and the common priest, from above [near the chest, close to the shoulder, as others do.] A high-priest may sacrifice when he is an onein (mourner), but he may not eat. [If someone, one of whose seven close kin whom he is commanded to mourn for, dies, then for the entire day of death, whether or not he were buried, he is an "onein" according to the Torah. And from the day of death onward, so long as he has not been buried he is an onein all of that day according to the Rabbis, even after burial. And if he were buried on the day of his death, then all of the following night he is an onein according to the Rabbis. And a high-priest who is an onein may sacrifice but not eat [of the sacrifices], and a common priest may neither sacrifice nor eat. [For thus do we find with Aaron, that on the day Nadav and Avihu (his sons) died, he said (Leviticus 10:19): "And had I eaten the sin-offering this day, would it be good in the eyes of the L rd?" — the concern is only with the eating, not with the sacrificing. And this, only with Aaron, who was a high-priest; but his sons, who were common priests, were forbidden both to eat and to sacrifice on that day.]

כָּל הַתָּדִיר מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. וְכָל הַמְקֻדָּשׁ מֵחֲבֵרוֹ, קוֹדֵם אֶת חֲבֵרוֹ. פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים, פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה בְּכָל מַעֲשָׂיו:

What is more frequent than its neighbor precedes its neighbor, [it being written (Numbers 28:29): "aside from the morning burnt-offering of the daily burnt-offering." If it is written "the morning burnt-offering," why is it necessary to state "of the daily burnt-offering"? But the Torah hereby teaches us that whatever is more frequent takes precedence], and whoever is more sanctified than his neighbor precedes his neighbor. [For thus do we find with a Cohein, of whom it is written (Leviticus 21:8): "And you shall sanctify him," and we say: (It is for the Cohein) to open (the Torah blessings) first, and to bless (grace) first, and to take a choice portion first.] If the bullock of (atonement for) the anointed priest and the bullock of (atonement for) the congregation are waiting (to be sacrificed), the bullock of the anointed priest takes precedence to the bullock of the congregation in all of its procedures. [Since the Cohein "atones for" and the congregation is "atoned for" it stands to reason that the "atoner for" should take precedence to the atoned for, and thus is it written (Ibid. 16:17): "and he shall make atonement for himself, and for his household, and for the entire congregation of Israel."]

הָאִישׁ קוֹדֵם לָאִשָּׁה לְהַחֲיוֹת וּלְהָשִׁיב אֲבֵדָה. וְהָאִשָּׁה קוֹדֶמֶת לָאִישׁ לִכְסוּת, וּלְהוֹצִיאָהּ מִבֵּית הַשֶּׁבִי. בִּזְמַן שֶׁשְּׁנֵיהֶם עוֹמְדִים לְקַלְקָלָה, הָאִישׁ קוֹדֵם לָאִשָּׁה:

A man takes precedence to a woman for (saving of) life and for returning of lost objects, [a man being more sanctified than a woman, being commanded in all of the mitzvoth, while a woman is not commanded in time-oriented positive commandments], and a woman takes precedence to a man for clothing, [her shame being greater than that of a man], and for rescue from captivity. When they are both liable to (sexual) abuse [(rape or sodomy, respectively)], a man takes precedence (for rescue) to a woman, [the act being "natural" for a woman but unnatural for a man].

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

A Cohein takes precedence to a Levite; a Levite, to an Israelite, [viz. (Deuteronomy 10:8): "At that time the L rd set apart the tribe of Levi, etc."]; an Israelite to a mamzer, [the first being "pedigreed," the second not]; a mamzer to a Nathin, [the first coming from an untainted drop; the second, from a tainted one]; a Nathin to a proselyte, [the first having been raised with us in holiness; the second not]; a proselyte to a freed slave, [the first not having been subsumed in "accursed," the second having been subsumed thus]. When is this so? When they are all equal (in eminence); but, as between a mamzer who is a Torah scholar and a high-priest who is an ignoramus, a mamzer who is a Torah scholar takes precedence to a high-priest who is an ignoramus, [as it is written (Proverbs 3:15): "It [Torah] is more precious than peninim (precious gems") — even (more precious) than the (the high-priest), who enters lifnai velifnim, (acronymic of "peninim"), "the innermost sanctum."]