תּלמוד אויף אסתר 1:12

¹²³From here on there is a parallel in Horaiot 3:3, Notes 146–188 and Megillah1:12.“One arranges for another Cohen as his replacement, maybe a disqualification of his will happen.” How? Does one leave them alone together? Rebbi Haggai said, by Moses⁸Since the Chapter starts with God’s commandment to inaugurate the Tabernacle, the mention here of God’s commandment is redundant and may be interpreted as a new commandment for future generations.! If one would leave them alone together, he would kill him! Him¹²⁴Lev. 6:12; the offering of the High Priest starting with the day he is anointed for his office. Sifra Ṣaw Parašah 3(3). The singular indicates that only one High Priest can be appointed at one time. This implies that the reserve appointee for the day of Atonement cannot have the status of High Priest unless he actually is needed.. One anoints one, one does not anoint two. Rebbi Joḥanan said, because of rivalry¹²⁵He disagrees and holds that while the two could not have been anointed on the same day, they could have been anointed on different days. The rule that the back-up Cohen has lower status is practical, not biblical, as is the entire institution of the back-up..

It was stated: The Anointed Priest brings a bull, the one clothed in multiple garb does not bring a bull. This disagrees with Rebbi Meïr. What is Rebbi Meïr’s reason? The Anointed. Why does the verse say priest? To exclude the one clothed in multiple garb. What is the rabbis’ reason? The anointed. I could think that this is the king. Why does the verse say, priest? To include the one clothed in multiple garb. Here you say, to exclude the one clothed in multiple garb. But there you say, to include the one clothed in multiple garb. Rebbi Hila said, each inference refers to its meaning. If it had said the Anointed but not priest, I would have said, he brings a bull for forgetting a topic, but for acting in error he brings a goat. Therefore it is necessary that it mention priest. But if it had mentioned priest but not the Anointed, I would have said, this refers to the king. If you would say by a bull, preceding the paragraph about the king, assuming that for forgetting a topic he brings a bull but for acting in error he brings a goat. Therefore it is necessary that it mention the Anointed and that it mention priest.¹³³The text and the following paragraphs up to the quote from Idiut 5:6 is from Megillah 1:12. The secondary character of the text here is shown by the thorough corruption of the present paragraph compared to the parallel text in Megillah and partially Sifra Ḥovah (Wayyiqra 2) Paršeta 2(6). One might conjecture that the editor of B neither did want to rearrange the text nor print it in disorder. The text of Megillah is readily understandable; it also explains the mutilated text here. The additional text is given in a different typeface.
תַּנִּי. כֹּהֵן הַמָּשִׁיחַ מֵבִיא פָר. אֵין הַמְרוּבֶּה בְגָדִים מֵבִיא פָּר. וּדְלֹא כְרִבִּי מֵאִיר, דְּרִבִּי מֵאִיר אָמַר. הַמְרוּבָּה בְגָדִים מֵבִיא פָר. מַה טַעֲמֵיהּ דְּרַבִּי מֵאִיר, מָשִׁים. וּמַה תַלְמוּד לוֹמַר כֹּהֵן, לְרַבּוֹת אֶת הַמְרוּבֶּה בְגָדִים. מַה טַעֲמוֹן דְּרַבָּנָן. מָשִׁים. יָכוֹל זֶה הַמֶּלֶךְ. תַּלְמוּד לוֹמַר כּהֵן. אי כהן יָכוֹל אַף מַרוּבָּה בגָדִים. תַּלְמוּד לוֹמַר מָשִׁיחַ. אוֹ יָכוֹל שֶׁאֲנִי מַרְבֶּה אַף מְשוּחַ מִלְחָמָה. תַּלְמוּד לוֹמַר מָשִׁיחַ, שֶׁאֵין עַל גַבָּיו מָשִׁיחַ, מִחְלְפָה שִׁיטתּוֹן דְרַבָּנָן, הָכָא כְתִיב מָשִׁיחַ וְהָכָא כְתִיב מָשִׁיחַ, הָכָא אִינוּן אֶמְרִין. לְרַבּוֹת מְרוּבֶּה בְגָדִים. וְהָכָא אִינוּן אָמְרִין. לְהוֹצִיא אֶת הַמְרוּבֶּה בְגָדִים, אָמַר רַבִּי אִילָא. כָּל־מִדְרַשׁ וּמִדְרַשׁ בְּעִנְיָנוֹ. תַּמָּן כָּל־הַפָּרָשָׁה אֲמוּרָה בְאַהֲרן. לְאֵי־זֶה דָבָר נֶאֱמַר כֹּהֵן, לְרַבּוֹת אֶת הַמְרוּבֶּה בְגָדִים. בְּרָם הָכָא אֵין הַפָּרָשָׁה אֲמוּרָה בְאַהֲרן. אִילוּ נֶאֱמַר מָשִׁיחַ וְלֹא נֶאֱמַר כֹּהֵן. הָיִיתִי אוֹמֵר, לְעוֹלָם עַל הֶעֶלֶם דָּבָר מֵבִיא פָר וְעַל שְׁנְגַת מַעֲשֶׂה מֵבִיא טָעִיר. הַוֵי צוֹרֶךְ הוּא שֶׁיֹּאמַר כֹּהֵן. או אִלוּ נֶאֱמַר כֹּהֵן וְלֹא נֶאֱמַר מָשִׁיחַ, הָיִיתִי אוֹמֵר. זֶה הַמֶּלֶךְ. אִין תּאמַר, כְּבָר קָדְמָה פָרָשַׁת הַמֶּלֶךְ. הָיִיתִי אוֹמֵר. עַל הֶעֶלֶם דָּבָר מֵבִיא פָר וְעַל שִׁנְגַת מַעֲשֶׂה מֵבִיא שָׂעִיר. הַנִי צוֹרֶךְ הוּא שֶׁיֹּאמַר מָשִׁיחַ וְצוֹרֶךְ הוּא שֶׁיֹּאמַר כֹּהֵן.
It was stated: The Anointed Priest brings a bull, the one clothed in multiple garb does not bring a bull. This disagrees with Rebbi Meir, for Rebbi Mei"r said, the one clothed in multiple garb brings a bull¹³⁴The definite article used in Lev. 4:3, the priest, would alone have sufficed to characterize the High Priest, biblically distinguished from all others.. What is Rebbi Meir's reason? The Anointed. Why does the verse say priest? To add the one clothed in multiple garb¹³⁵Tosephta 2:3.. What is the rabbis' reason? The anointed. I could think that this is the king. The verse says, priest. If priest, I could think the one clothed in multiple garb. The verse says, anointed¹³⁶The double restriction, the priest (the High Priest), anointed, makes it clear that only an anointed high priest is meant. The rabbinic disagreement implies that no High Priest of Second Temple times ever brought a purification sacrifice for himself.. Then I could think that I am adding also the one anointed for war¹³⁷The one mentioned in Deut. 20:3 charged with addressing the army. He also is called the priest (Sotah Chapter 8) and bound by all restrictions imposed on the High Priest in Lev. 21: 10-15 (Tosephta 2:1).. The verse says, Anointed; one who has no anointed person over him. The argument of the rabbis seems inverted. Here¹³⁸Lev. 6: 15, on the daily flour sacrifice of the High Priest. is written anointed and there is written anointed. Here they say, to include the one clothed in multiple garb¹³⁹Mishnah 4 mentions the daily offering of a tenth of a ephah as duty of the High Priest clothed in multiple garb [Sifra Saw Pereq 5(1)].. But here¹⁴⁰In the Chapter on purification sacrifices. they say, to exclude the one clothed in multiple garb. Rebbi Hila said, each inference refers to its meaning. There the entire paragraph is said for Aaron. Why is said priest? To include the one clothed in multiple garb¹⁴¹Aaron and his successors are mentioned in v. 13. In v. 15, the mention of "the priest, anointed from his descendants in his stead" does not seem to require a mention of anointing as a definition.. But here the paragraph does not mention Aaron. If it had said the Anointed but not priest, I would have said, he brings a bull for forgetting a topic, but for acting in error he brings a goat¹⁴²As explained in Chapter 2:3, The High Priest may offer a bull only for his forgetting a topic in religious law. One could argue that for simple acting in error, he should bring a commoner's sacrifice (or, since a male is mentioned, the goat characterized earlier as sacrifice for inadvertent idolatry.) The specific mention of priest bars him from a commoner's sacrifice.. Therefore it is necessary that it would mention priest. But if it had mentioned priest but not the Anointed, I would have said, this refers to the king¹⁴³Since Cohen may simply mean "public servant" (2S. 8: 18).. If you would say already this¹⁴⁴The unintelligible בפר in the text here is a plausible misreading for כבר. precedes the paragraph about the king¹⁴⁵Which is only the third In the Chapter. The argument is parallel to that mentioned in Note 131., I would have said that for forgetting a topic he brings a bull but for acting in error he brings a goat. Therefore it is necessary that it mention the Anointed and that it mention priest.

“And the queen Vashti refused” (Esther 1:12). She was immodest, as the Master said above, that both of them had licentious intention. Why then would she not come? — R. Yose b. Hanina said: This teaches that leprosy broke out on her. In a Baraitha it was taught that Gabriel came and fixed a tail on her.