Tosefta su Giosuè 9:8

[A High Priest] anointed with anointing oil takes precedence over [a High Priest] who wears many garments; [a High Priest] who wears many garments takes precedence over [a High Priest] anointed for war; [a High Priest] anointed for war takes precedence over a Deputy [High Priest]; a Deputy [High Priest] takes precedence over the head of the [priestly] watch; the head of the [priestly] watch takes precedence over the head of a patrilineal family; the head of a patrilineal family takes precedence over the overseer [of the Temple]; the overseer [of the Temple] takes precedence over the treasurer [of the Temple]; the treaturer [of the Temple] takes precedence over a common priest; a common priest takes precedence over a Levite; a Levite takes precedence over a [non-Levitical] Israelite; an Israelite [takes precedence over] a mamzer; a mamzer [takes precedence over] a Natin (i.e., a descendent of the Gibeonites, see Josh 9:27); a Natin [takes precedence over] a proselyte; a proselyte [takes precedence over] a freed slave. When does this apply? In a situation where all are [otherwise] equal. But if there was a mamzer who was a scholar, and a High Priest who was an am ha'aretz (i.e., an ignoramus), the mamzer who was a scholar would take precedence over the High Priest who was an am ha'aretz, as it is said (Prov. 3:15): "She (i.e., wisdom) is more precious than rubies; All of your goods cannot equal her." Rabbi Shimon ben Elazar says, according to the letter of the law, a freed slave takes precedence over a proselyte because this one grew up in holiness, and that one did not [grow up in] holiness, except that this one was subject to a general curse (applicable to one who does not fulfill the entire Torah, see Sotah 37a:11), and that one was not subject to a general curse.