Talmud su Levitico 21:10

MISHNAH: If they sinned before being appointed; when afterwards they were appointed, they remain commoners^1,Since at the moment of the sin they became obligated for the sacrifices, a later change of status has no influence. The difference between ecclesiastical and political offices will become clear in Mishnah 2.⁷For the purposes of this sacrifice.. 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 said⁸Lev. 4:22., 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 garb⁹Making the anointing oil was commanded personally to Moses (Ex.30:25). All High Priests up to the time of king Josiah were anointed with it. Since that time, the oil was no longer available; it cannot be reconstituted. The later High Priests were inducted into their office by investiture with the High Priest’s garments..
The only difference between the priest anointed with the anointing oil and the one clothed in multiple garb is the bull brought for all commandments¹⁰The rules about the High Priest’s purification sacrifice explained in Chapter 2 became obsolete with the destruction of the First Temple and could be restored to validity only if a dig on the Temple Mount would recover the flask containing the original oil. The High Priests of the Second Temple had the status of commoners in this respect.. And the only difference between an officiating High Priest and a deposed one is the bull of the Day of Atonement¹¹Which has to be acquired by the High Priest with his own money together with a goat (Lev. 16:3). and the tenth of an ephah¹²The personal daily offering of the High Priest, Lev. 6:12–16, of about 3.84 l of fine flour..
Both are equal in the office of the day of Atonement¹³If the acting High Priest becomes impure or otherwise incapacitated, a former High Priest can replace him without special dedication. No common priest can perform any of the prescribed acts of the Day of Atonement., commanded about the virgin¹⁴Lev. 21:13. This applies only if the High Priest marries while High Priest. If he married a widow while a common priest, he still may be elevated to High Priest., and prohibited for a widow¹⁵Lev. 21:14., and do not defile themselves for close relatives¹⁶Lev. 21:11., and may not let their hair grow¹⁷Lev. 21:10. or rend their garments¹⁸Lev. 21:10. These are forbidden as mourning rites., and let the homicide return¹⁹Num. 35:25 (where anointing is mentioned), 32 (where anointing is not mentioned)..

HALAKHAH: “Maybe you forgot, or maybe you never learned.” Did we not state¹⁹³Tosephta 1:6., “the priest, greater than his brethren¹⁹⁴Lev. 21:10., that his greatness be from his brethren¹⁹⁵If he was not rich, the other Cohanim should donate money to make him rich., on whose head the anointing oil was poured. Rebbi says, in beauty, in riches, in wisdom¹⁹⁶Therefore an ignorant High Priest should be an impossibility., and in looks.” Rebbi Yose ben Rebbi Abun said, there in the first [Temple], here in the second¹⁹⁷Since these High Priests were not anointed (cf. Horaiot 3:4), the verse does not necessarily apply to Second Temple High Priests..

⁶⁴Babli Keritut 5a. The preparation of the anointing oil. “Take for yourself select spices: Flowing myrrh 500, etc., and casia 500 in Temple sheqel, altogether 1500 parts⁶⁵Ex. 30:23–24. The amounts given there are myrrh 500, cinnamon half the weight, 250, spice sticks 250, casia 500 in the holy šeqel weight, together 1500 (šeqel). The Babli notes that the verse could be translated: “myrrh 500, the half of the cinnamon weight 250, spice sticks 250; casia 500 in the holy šeqel weight,” for a total of either 2000 or 1750. The baraita shows that the traditional interpretation is as given first. A similar argument must be understood in the Yerushalmi.
It is impossible to translate מנה as “mina” since the holy šeqel by archeological evidence was between 13.77 and 14.28 g (Y. Meshorer, Ancient Means of Exchange, Weights and Coins, Haifa 1998), practically equal to the official weight of a tetradrachma. In the tradition of the Babli, the holy šeqel was twice the weight of the common šeqel; in Babylonian weight this would make it about 18 g. (In any case, spices in the weight of at least 21 kg are a large quantity for only 6.4 liters of oil.) But a mina is defined in the Talmudim as 100 tetradrachmas. This is out of line with the small amount of oil used. It may be that the word “mina”, which is missing in the parallel Babli text, is an intrusion from the baraita on the preparation of the holy incense of which 365 portions were prepared for an entire year at once and where all weights, missing in the biblical text, are indicated in minas [Yoma 4:5 (41d line 27), Babli Keritut6a].. “And olive oil one hin,” that is twelve log⁶⁶The log is the Roman sextarius, cf. Berakhot 3:4, Note 164. 12 log are three quarters of a modius or about 6.4 liter., in which the roots were cooked, the words of Rebbi Meïr. Rebbi Jehudah says, they cooked in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “Make it into holy anointing oil.⁶⁷Ex. 30:25.” “That will be for Me for your generations.⁶⁸Ex. 30:31.” It was stated, ⁶⁹Babli Keritut 5a/b. Rebbi Jehudah bar Ilaï says: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin⁷⁰Ex. 30:24.”. It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacles and all its vessels were anointed, the table and its vessels, the candelabra and all its vessels. From it Aaron 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 said⁷¹1Sam. 16:12.: “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 generations⁷²Lev. 6:13, 21:10. The same statement in Babli Keritut 5a, Horaiot 11b.. Nevertheless, it is all there for the future, as it was said, “a holy anointing oil will this⁷³In the Babli, an amoraic gloss in this baraita of R. Jehudah notes that the numerical value of ז̇ה̇ “this” is 12, implying that all 12 log remain for the Lord. be for Me, for all your generations.⁶⁸Ex. 30:31.”