Вайикра 21:10 Галаха: Shulchan Arukh, Choshen Mishpat & Sefer HaChinukh

It was [formerly] customary to provide a fund¹³Lit. ‘to make… a Kuppah.’ for the [members of the] Court, [i.e.,] they [the townspeople] undertake to pay a fixed sum of money for the maintenance of the Court, and they collect it [from the townspeople] at the beginning of the year or at the end thereof, and it does not bear the designation of a bribe or the designation of remuneration [for pronouncing judgment],¹⁴Ket. 105a: ‘The Legislators of Civil Law in Jerusalem received their wages out of the Temple fund (the amount of) ninety-nine Maneh. If they were not pleased, the amount was increased. (You say), They were not pleased? Are we dealing with wicked persons? (A Judge is entitled to receive only enough for his living costs — Rashi). But (the meaning of this is that if the amount was) not enough (for the cost of living), an increase was given to them even if they refused.’ Tosaf. a.l., s.v. גוזרי writes that this would not be considered a transgression of, Thou shalt take no gift (Ex. XXIII, 8. , supra par. 1 and notes) because a) it was not given by the litigants but by the entire community, b) here we refer to permanent Judges whose sole work consists of sitting in judgment, and consequently, must be maintained. for it is obligatory for Israel to support its Judges and scholars.¹⁵Derived from And the priest that is highest among his brethren (Lev. XXI, 10), which is explained that when the High-priest is poor, they (the brethren) are bound to make him independent by a collection from his brethren (Hor. 9a) — M.E. Cf. Y.D. § 246, 21. In addition, if there are free-will offerings or undefined dedications¹⁶e., the donor did not specify the purpose of the dedication. Otherwise, if the dedication is designated for a specific purpose, it is forbidden to employ the donation for another purpose. , O.Ḥ. § 153; Y.D. § 256 — M.E. for a sacred purpose [available], they [the townspeople] may take therefrom [for the support of the Judges].¹⁷Tur on the authority of R. Judah of Barcelona. Gloss: However, it is better to make the collection at the beginning of the year, so that [the money for their support] should be prepared for them [in advance] in order that they should not have to resort to flattery or be grateful to any person [during the year].¹⁸Tur — G. , Ket. 105b: ‘When R. Dimi came (from Israel to Babylon) he stated that R. Naḥman b. Kohen expounded as follows: What was intimated by the text The King by justice establisheth the land, but he that loveth gifts overthroweth it? (Prov. XIX, 4) If the Judge is like a King who needs nothing (who is rich and does not have to flatter anyone) he establisheth the land, but if he is like a Priest who goes around among the threshing floors (for the priestly dues), he overthroweth it.’ Consequently, if the money is collected from the townspeople at the beginning of the year, the Judges will be secure and comparable to a King who does not have to flatter the people. The custom nowadays is to pay weekly salaries — A.H.

The commandment of anointing the high priest and the kings of the House of David with anointing oil: To make the anointing oil according to the way that the Torah commanded to make it, as it is stated (Exodus 30:25), “And you shall make it, a holy anointing oil, etc.” [This is] so that it be ready to anoint every high priest that is appointed, as it is written (Leviticus 21:10), “The priest who is exalted above his fellows, on whose head the anointing oil has been poured.” And so [too], we anoint some of the kings. And so [too,] they also anointed the vessels of the Temple with it, but they will not need to anoint [them] in the future, as they will be sanctified by their service. And this is [the meaning] of what is written (Exodus 30:31), “and it will be for Me for the generations.” And so did they, may their memory be blessed, say in Sifrei Bamidbar 44.

And the prevention was already repeated with the high priest, and it stated (Leviticus 21:10), “and he shall not let his head be wild.” However it is repeated in order that we not think that that which is stated to Elazar and Itamar, “you shall not let your head be wild,” would only be from the angle of the dead alone; and that when they do this not from the angle of mourning, it would be permissible. Therefore, it is elucidated with the high priest that it is because of the service, that God, may He be blessed, commanded them to cut their hair. (See Sefer HaMitzvot, Negative Commandments 163.)