תּלמוד אויף ויקרא 21:10

MISHNAH: If the Anointed Priest¹This is the expression used in Lev.4:1–12 for the High Priest. Since the verse refers here to “the Anointed Priest” while in Lev. 21:10 he is called “the High Priest”, it is inferred (Mishnah 3:4, Megillah 1:9) that High Priests of the Second Temple who were not anointed were not entitled to this ceremony. The Anointed has to confess his sin while leaning with his hands on the bull’s head. The remainder of the ceremony, as also that of the Court’s bull, may be performed by a common priest. Sifra Wayyiqra 2 Parashah 3(6). ruled for himself in error and acted in error, he brings a bull²As described in Lev. 4:1–12, his private purification offering.. If in error but he acted intentionally, or intentionally and he acted in error, he is not liable³He cannot bring a purification offering unless it was an unintentional act. If he ruled wrongly but then did not act on his ruling because he did not trust his judgment, no sacrifice is due or possible. since the ruling of the Anointed Priest for himself is like the ruling of the Court for the public.

³³This and the following paragraphs refer to Mishnah Horaiot 3:6; the origin is to be found there in Halakhah 3:6 (ה). The Yerushalmi printed in the Babli editio princeps from a ms. different from the Leiden one, only quotes the first sentence; it eliminated the remark “continue in Sanhedrin.” The paragraph also appears in Moˋed qatan, copied twice in the Leiden ms. The text there is a reformulation, not a copy.
Mishnah Horaiot 3:6 reads: “The High Priest tears his clothes below, the simple priest above. The High Priest officiates when he is a fresh mourner but may not eat; the simple priest neither officiates nor eats.” The High Priest is forbidden to let his hair grow or tear his clothes (Lev. 21:10). R. Meïr interprets the verse to mean that in mourning he may not tear his garment in the way other people do [Sịfra Emor Parashah 2(3)]. The Mishnah is R. Meïr’s. It is obvious that one speaks here of the High Priest’s personal belonging, not his robes of office, which may not be torn (Ex. 28:32,29:23). Rebbi Eleazar in the name of Cahana: On top, high starting with the seam³⁴He insists that a valid tear in mourning must sever the thread of the seam. If the cloth of the garment is folded over and then sewn, the tear must reach the place where the cloth is only a single layer.
In Babylonia, the Palestinian קָנֶה שָׂפָה was understood as קַמֵּי שָׂפָה “in front of the seam” (Moˋed qatan 22b), correctly interpreted in the Rashi commentary edited by E. Kupfer (Jerusalem 1961). Cf. Horaiot3:6, Note 201., below, low starting with the seam. Rebbi Joḥanan said, really low³⁵Without any minimal depth.. Rebbi Joḥanan was going up the mountain³⁶From Tiberias below Sea level to Sepphoris on a hilltop. to visit Rebbi Ḥanina; on the road he heard that he had died. He sent, brought his good Sabbath garment, and tore it. Rebbi Joḥanan disagrees with Rebbi Jehudah in two things, but Rebbi Eleazar in the name of Cahana follows Rebbi Jehudah³⁷R. Jehudah does not require tearing one’s clothing in mourning except for his parents, but if one tears he requires severing the seam.. If following Rebbi Jehudah, he should not tear at all! This refers only to his father or mother, following Rebbi Meïr, as it was stated: One tears the seam for nobody who died except for father and mother, the words of Rebbi Meïr. Rebbi Jehudah says, any tear which does not completely sever the seam is a frivolous tear. How is that? It is a stringency for the High Priest that he shall sever the seam completely³⁸This is the text here, in Horaiot, and in the first version of the Halakhah in Moˋed qaṭan 3:8, but in the second version and in editio princeps one reads: “that he may not sever the seam completely.” This seems to be the correct version. The point is made that Lev. 21:10 does not use the frequently used verb קרע “to tear” but the infrequent פרם “to tear in little pieces”. The is interpreted in Sifra Emor Parashah 2(3) to mean that the High Priest is not totally forbidden to rend his garments, only he may not do what everybody does. If he rends it, it may only be at the bottom, where few people will notice, and it may not be deep..

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)..