Talmud sur L’Exode 29:30

I could think that the Anointed for War¹³⁰he one appointed to deliver the exhortations prescribed in Deut. 20:1–15. should bring his tenth of an ephah¹³¹Prescribed for the High Priest in Lev.6:15.. The verse says¹³²Ex. 29:30. The only hereditary office in Divine Service is that of the High Priest. Babli 72b/73a., in his stead, of his sons. One whose son will serve in his stead [brings a tenth of an ephah.] This excludes the Anointed for War whose son will not serve in his stead. From where that the Anointed’s for War son will not serve in his stead? The verse says¹³³Ex. 29:30, seven days shall the priest wear them in his stead, one of his sons. If one officiates in the Tent of Meeting, his son will stand in his stead. This excludes the Anointed for War who does not officiate in the Tent of Meeting, From where that he can be appointed as High Priest? ¹³⁴1Chr. 9:20. The leader of the priests is the High Priest. Phineas was appointed Anointed for War by Moses, Num. 31:6.[As it is said,] 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 Zimri¹³⁵Num. 27:1–15., he protested. In the days of the concubine at Gibea¹³⁶Jud. 19–21. In the opinion of Seder Olam, based on the teachings of R. Yose the Tanna (who is the R. Yose quoted here), the affair at Gibea happened at the start of the period of the Judges, when Phineas was High Priest. Cf. the author’s edition of Seder Olam (Northvale NJ 1998), pp. 122–123., he did not protest.

And from where that he was asked in eight¹³⁷The paragraph discusses the rules for the priest Anointed for War. It starts with an assertion that the Anointed for War officiates in the Temple in the High Priest’s garb while later it is asserted without dissent that he be barred from any service in the Sanctuary. The entire topic is a reconstruction of the environment in which one has to place David’s inquiries to God as recorded in the books of Samuel.
The Anointed for War has two jobs. One is to address the army as described in Deut. 20:1–9, the other to ask the Urim and Tummim oracle on behalf of the army commander. Since this oracle is mentioned only in connection with the High Priest’s garments (Ex. 28:30) it is obvious that the Anointed for War must wear one of these garments for the oracle. But since all eight garments of the High Priest form an indivisible unit, he must wear all of them.? Rebbi Ḥiyya in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants [in his stead]¹³⁸Ex. 29:30 continues: To be anointed in them and inducted into office. Since the one Anointed for War is anointed, he seems to qualify.. Why does the verse say, in his stead? For greatness after him¹³⁹Since the Anointed for War was anointed, he seems to qualify.. And from where that he officiated in eight? Rebbi Jeremiah in the name of Rebbi Joḥanan : And Aaron’s holy garments shall be for his descendants. Why does the verse say, in his stead? For sanctity after him. Rebbi Jonah said to him, I was with you;¹⁴⁰The name of R. Jonah’s interlocutor is not given. It must be another student of R. Jeremiah (R. Yose?) since he points out that the words of his teacher were incorrectly transmitted and that R. Jeremiah’s statement was identical with that of R. Abba bar Ḥiyya, the companion of R. Jeremiah’s teacher R. Zeˋira. In the Babli, 73a, the students of R. Joḥanan point out that R. Joḥanan only gave his opinion on interrogation of the oracle, not of officiating. he did not say “officiated” but “was asked”. [In how many was he asked?] Rav Hoshaia brought a Mishnah of Bar Qappara from the South which stated: He officiates neither in the eight of a High Priest nor in the four of a common 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 High Priest who sometimes officiated in four like a simple 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 father 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 trumpets¹⁴¹Num. 10:8., 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 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, Rebbi, maybe you saw him only at the time of assembly¹⁴¹Num. 10:8.; 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 explain¹⁴²The command to call all the community in the desert by the sound of trumpets (Num. 10:3) is extended to use trumpets to introduce the public Torah reading in the Temple at Tabernacles in the Sabbatical Year (Deut. 31:10–13).. You derive it and agree with tradition. Therefore, anybody who separates from you is as if he separated himself from his life.

I could think that the one anointed for war¹³⁷The one mentioned in Deut. 20:3 charged with addressing the army. He also is called the priest (Soṭah Chapter 8) and bound by all restrictions imposed on the High Priest in Lev. 21:10–15 (Tosephta 2:1). should (not)¹⁶²Text of L, missing in the two parallels and contradicted by the following text. bring his tenth of an ephah¹³⁹Mishnah 4 mentions the daily offering of a tenth of a ephah as duty of the High Priest clothed in multiple garb [Sifra Ṣaw Pereq 5(1)].. The verse says¹³⁸Lev. 6:15, on the daily flour sacrifice of the High Priest., 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 says¹⁶³Ex. 29:30. As often, the proof is from the part of the verse not quoted: Seven days the priest shall wear them who of his sons will stand in his stead to officiate in the Sanctuary. The only hereditary office in Divine Service is that of the High Priest. Babli Yoma 72b/73a., 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 Priest¹⁶⁴Since the Anointed for War is under the restrictions valid for the High Priest one has to ascertain that his office be subordinate, not coordinate, to the High Priesthood and that an appointment to High Priesthood does not violate the rule that one may not reduce the holiness of one’s position (Note 151).? [As is written,] ¹⁶⁵1Chr. 9:20. The leader of the priests is the High Priest. Phineas was appointed Anointed for War by Moses, Num. 31:6.Phineas the son of Eleazar was leader over them;in earlier times the Eternal was with him. When Rebbi Yose wanted to needle¹⁶⁶Hebrew verb built on a Greek root; cf. Berakhot 3, Note 96. Rebbi Eleazar ben Rebbi Yose¹⁶⁷R. Yose seems to have complained about a lack of leadership on the part of his son., he said to him, “before, he was with him.” In the days of Zimri¹⁶⁸Num. 27:1–15., he protested. In the days of the concubine at Gibea¹⁶⁹Jud. 19–21. In the opinion of Seder Olam, based on the teachings of R. Yose the Tanna (who is meant here), the affair at Gibea happened at the start of the period of the Judges, when Phineas was High Priest. Cf. the author’s edition of Seder Olam (Northvale NJ 1998), pp. 122–123., he did not protest.