Question: How was Yeho'achaz anointed with Shemen ha'Mishchah? It was hidden before he reigned!

(Beraisa): The following were hidden with the Aron - Shemen ha'Mishchah, the flask of Man, Aharon's staff, and the chest that the Plishtim sent for a gift to Yisrael - "... in the chest by (the Aron's) side";

Question: Who hid the Aron?

Answer: Yoshiyahu Melech Yehudah hid it, because it says "Hash-m will take you and your king into exile" (and he did not want the Nochrim to get it);

He commanded to hide them - "Tenu Es Aron ha'Kodesh (in the Bayis that Shlomo built)." Presumably, the Aron was already in the Beis ha'Mikdash, so we must say that he commanded to hide them. Also, why did he need to say 'that Shlomo built'? Rather, Shlomo knew that the Beis ha'Mikdash will be destroyed, and he built a basement to hide the Aron - Tosfos ha'Rosh.)

(R. Elazar): We learn Gezeros Shavos "Sham-Sham", "Mishmeres-Mishmeres", and "Doros-Doros" (teaching that also the flask of Man, Shemen ha'Mishchah, and Aharon's staff were also hidden).

Answer (Rav Papa): He was anointed with pure Afarsimon oil (not Shemen ha'Mishchah).

(Beraisa): We anoint kings like a crown, and Kohanim like Ki.

Question: What does it mean 'like Ki'?

Answer (Ran Manshiya bar Gada): It is like the Greek letter 'Ki' (like an English 'X').

Beraisa #1: First they pour oil on his (the Kohen's) head, then they put some (drawing a line) between his eyebrows.

(Beraisa #2): First they put between his eyebrows, then they pour oil on his head.

The Tana'im argue about whether the anointing is primary, or the pouring

The opinion (Tana #1) that pouring is primary learns from "and he poured Shemen ha'Mishchah on Aharon's head and anointed him";

The opinion that anointing is primary learns from the Klei Shares (they were anointed, but Shemen ha'Mishchah was not poured on them,).

Question: The above verse "he poured... he anointed him" proves that we pour first!

Answer: No. The verse teaches that the whole purpose of pouring was to anoint him.

(Beraisa): "Like the good oil... on the beard, the beard of Aharon" alludes to two drops of oil hanging on his beard.

(Rav Papa): When he would talk (Rashi; Tosfos ha'Rosh - trim his beard), these drops would rise to the roots of the hairs;

Moshe was concerned lest he transgressed Me'ilah (by putting two drops more than needed on Aharon - Rashi Kerisus 5b). A voice from Heaven proclaimed "like the good oil (that descends on Aharon's beard)...; Like the dew of Chermon";

Just like there is no Me'ilah in the dew of Chermon, also in the Shemen ha'Mishchah in Aharon's beard.

Aharon was still concerned lest he transgressed Me'ilah. (Perhaps the oil went where it was not needed, and he benefited from it.) A voice from Heaven proclaimed "how good and how pleasant, brothers dwelling together";

Just like Moshe did not transgress, also Aharon.

(Beraisa): We anoint kings only by a spring, for an omen that their kingship should last. David commanded "take him (Shlomo) down to Gichon" (to anoint him).

(R. Ami): If one wants to know if he will survive the coming year, he should hang a lamp during the 10 days between Rosh Hashanah and Yom Kipur in a house in which wind does not blow. If all the oil burns, this shows that he will live.

If one wants to start a business venture, and wants to know if it will succeed, he should raise a chicken. If it grows fat, he will succeed.

If one wants to go on a trip and wants to know if he will return, he should stand in a dark house. If he sees a shadow of his shadow, he will return.

Rejection: He should not do this. Perhaps he will not see it, and he will worry, and this will spoil his Mazal (and cause that he not return).

(Abaye): Since we learn that omens are significant, one should eat on Rosh Hashanah gourds, fenugreek (Rashi - clover) leeks, beets and dates (these grow quickly or are sweet).

Rav Mesharshiya (to his sons): When you go to learn from your Rebbe'im, first learn the text (by heart). When he teaches, look at his mouth - "your eyes will see your teachers."

You should learn by a river, so your teachings will endure like a river;

It is better to dwell in a wasteheap in Masa Machsya (a city of Chachamim) than in a palace in Pumbadisa;

It is better to eat rotting fish of Masa Machsya than Kutach (a dish made with bread and milk) of Rami Kipi.

"My horn is exalted in my G-d" - my horn is exalted, but not my flask.

David and Shlomo were anointed with a horn, and their kingships lasted;

Sha'ul and Yehu were anointed with a flask, and their kingships did not last.

(Mishnah): A Kohen anointed with Shemen ha'Mishchah...

(Beraisa) Suggestion: Perhaps "Mashi'ach" refers to the king!

Rejection: "Kohen" teaches that this is not so.

Suggestion: Perhaps even Merubah Begadim (brings a Par for Hora'ah)!

Rejection: It says "Mashi'ach."

Suggestion: Perhaps this includes Mashu'ach Milchamah (the Kohen who speaks to the soldiers)!

Rejection: "The Mashi'ach" refers to the one who has no Mashu'ach above him.

Question: How does the verse teach this?

Answer: This is like Rava taught, that "(Gid ha'Nasheh of) the thigh" refers to the special thigh (the right one);

Here also, "the Mashi'ach" refers to the most special Mashu'ach.

Question: How could we think that it refers to the king? He brings a Sa'ir!

Answer: One might have thought that if he sinned b'Shogeg, he brings a Sa'ir, but if he sinned through Hora'ah, he brings a Par;

The verse teaches that this is not so.

(Mishnah): The only difference between a Mashu'ach...

The Mishnah is not like R. Meir.

(Beraisa - R. Meir): A Merubah Begadim brings a Par for Hora'ah;

Chachamim argued with R. Meir.

Question: What is R. Meir's reason?

Answer (Beraisa): Had it said "Mashi'ach", one might have thought that only a Mashu'ach brings a Par. "Ha'Kohen ha'Mashi'ach" includes Merubah Begadim.

Question: The Seifa proves that the Mishnah is R. Meir!

(Seifa): The only differences between the serving Kohen Gadol and Kohen she'Avar are that the former pays for the Par of Yom Kipur and Asiris ha'Efah.

This is like R. Meir!

(Beraisa - R. Meir): If the Kohen Gadol was temporarily disqualified and another was appointed, the first resumes serving (when he becomes qualified again). All laws of a Kohen Gadol (permanently) apply to the second;

R. Yosi says, the first one resumes serving. The second cannot serve like a Kohen Gadol, nor like a regular Kohen.

R. Yosi: A case occurred in which the Kohen Gadol became disqualified. Another was appointed. Chachamim ruled that the first resumes serving, but the second cannot serve, not like a Kohen Gadol nor like a regular Kohen:

He cannot serve like a Kohen Gadol, for this will cause enmity;

He cannot serve like a regular Kohen, for we ascend in Kedushah, and we do not descend.

Summation of question: Did Chachamim teach the Reisha, and R. Meir taught the Seifa?!

Answer #1 (Rav Chisda): Yes!

Answer #2 (Rav Yosef): Rebbi taught the Mishnah. Regarding the Reisha, he holds like Chachamim. regarding the second, he holds like R. Meir.

Answer #3 (Rava): R. Shimon taught the Mishnah. He agrees with R. Meir about one law, and argues with him about the other. (We know this from the following Beraisa.)

(Beraisa): The following apply to a Kohen Gadol, but not to a regular Kohen:

He brings a Par for a Chatas. He pays for the Par of Yom Kipur and Asiris ha'Efah;

He does not grow his hair long nor tear his clothes in the usual way when a relative dies. He tears at the bottom, and others tear above.

He may not become Tamei to bury a relative;

He is commanded to marry a virgin. He is forbidden to marry a widow;

When he dies, Shogeg murderers leave Arei Miklat;

He can serve in the Mikdash during Aninus (on the day that a relative died), but he may not eat Kodshim nor receive a portion of Kodshim when he is an Onen (even though he will be permitted to eat at night);

(When he is not an Onen) he has first rights to offer Korbanos, and to receive a share of Kodshim;

He wears eight garments when he serves;

He may do the Avodah of Yom Kipur;

He is exempt if he enters the Mikdash or eats Kodshim when he is Tamei.

All these apply to Merubah Begadim, except for bringing a Par for a Chatas.

All of these laws apply to Kohen she'Avar, except for paying for the Par of Yom Kipur and Asiris ha'Efah;

None of these laws apply to Mashu'ach Milchamah, except for the five laws in the Parshah of the Kohen Gadol:

He does not grow his hair long nor tear his clothes (above) when a relative dies;

He may not become Tamei for a relative;

He is commanded to marry a virgin, and is forbidden to marry a widow;

R. Yehudah says, when he dies, the Shogeg murderers leave the Arei Miklat;

Chachamim say, they do not leave.

Question: What is the source that this Beraisa is like R. Shimon?

Answer (Rav Papa): We know that R. Shimon exempts a Kohen Gadol for Tum'ah of the Mikdash and Kodshim.

(Beraisa): None of these laws apply to Mashu'ach Milchamah, except for the five things in the Parshah of the Kohen Gadol (above, 4:i-v).

Question: What is the source of this?

(Beraisa): "The Kohen that is greater than his brothers" is the Kohen Gadol;

"That Shemen ha'Mishchah was poured on his head" is Mashu'ach Milchamah;

"And he qualified himself (through bringing Asiris ha'Eifah) to wear the clothing" is Merubah Begadim.

Regarding all of these it says "he will not grow his hair long, and he will not tear his clothes. He will not approach a Mes."

Suggestion: Perhaps any of these Kohanim Gedolim may serve when he is an Onen!

Rejection: "(He will not leave the Mikdash, and will not profane)... for the crown of Shemen Mishchas Elokav is on him", but not on another (anointed Kohen, i.e. the Mashu'ach Milchamah. Also, we do not exclude Merubah Begadim, for "he will not leave the Mikdash (when a relative dies)" applies to him.)

Suggestion: Since the law of Mashu'ach Milchamah is different regarding Aninus, perhaps he is not commanded to marry (only) a virgin!

Rejection: "And he (will marry a virgin" includes Mashu'ach Milchamah).

Tana'im argue about this.

(Beraisa - R. Yishmael): "He will marry a woman in her virginity" - because the law of Mashu'ach Milchamah is different regarding Aninus, the Torah needed to teach that this applies also to him;

R. Akiva says, if a Kohen Gadol became Tamei, he is still commanded to marry (only) a virgin (because he may serve again after becoming Tahor);

Suggestion: If he became blemished (and will not serve again), he is not commanded!

Rejection: "And he" teaches that this is not so.

Question (Rava and Rav Papa): If a Kohen Gadol became a Metzora, may he marry a widow?

Is he Nidcheh (Rashi - utterly withheld from ever marrying a widow; Tosfos ha'Rosh - exempted from those laws of a Kohen Gadol he cannot fulfill, but still commanded about what he can fulfill)?

Or, is he Patur (Rashi - unable to marry a widow while he is Kohen Gadol, but now this does not apply; Tosfos ha'Rosh - totally exempted from all laws of a Kohen Gadol)?

Rav Nachman was unable to answer the question.

Rav Papa at times would raise this problem in the Beis Medrash.

Answer (Rav Huna brei d'Rav Yehoshua - Beraisa): Not only a Kohen Gadol disqualified due to Tum'ah (is still commanded to marry a virgin), but even one disqualified due to a blemish - "and he." (Tzara'as is the ultimate blemish, and R. Akiva taught that a blemished Kohen Gadol is still commanded.)

Rav Papa was so happy with the answer that he kissed Rav Huna and married off his daughter to him.

(Mishnah): A Kohen Gadol tears his clothes from below; a commoner tears from above.

A Kohen Gadol can serve in the Mikdash when he is an Onen, but he may not eat Kodshim. A regular Kohen may not serve nor eat when he is an Onen.

(Gemara - Rav): 'Below' and 'above' are understood literally, at the bottom or top of his garment.

(Shmuel): 'Below' and 'above' mean above and below the collar, by the neck.

Question (Beraisa): For any (other) relative that dies, one may tear the neckline of his garment or below it. For a parent, he must tear the neckline.

Since one fulfills the Mitzvah by tearing below the neckline, how can Shmuel permit a Kohen Gadol to do this? It says "he will not tear his clothes"!

Answer: Shmuel holds like R. Yehudah, who says that one who does not tear the neckline has not done the Mitzvah.

Question: R. Yehudah holds that a Kohen Gadol does not tear at all!

(Beraisa - R. Yehudah): Had it said "he will not Yifra (expose) a head, and he will not tear a garment", one might have understood that he will not expose the head or tear the garment of a Sotah;

Rather, it says "he will not Yifra (let grow the hair of) his head, and he will not tear his garments" - he does not let his hair grow nor tear his garments at all;

R. Yishmael says, he does not tear his garments like others. He tears below, and commoners tear above.

Answer: Shmuel holds like R. Yehudah regarding what is considered tearing. He does not rule like him regarding whether a Kohen Gadol tears.

(Mishnah): Whatever is more frequent has precedence. Whatever is more Kadosh has precedence.

If the Par of the Kohen Gadol and the Par of the Tzibur (for sins through Hora'ah) are waiting to be offered, the Kohen Gadol offers his Par completely before that of the Tzibur.

(Gemara) Question: What is the source (of the Reisha)?

Answer (Abaye): "Aside from the morning Olah l'Olas ha'Tamid" - these words are extra!

They teach that whatever is Tamid (more frequent) goes first. ("Aside from" connotes that the coming matter is domne first.)

(Mishnah): Whatever is more Kadosh than something else, goes first.

Question: What is the source this?

Answer (Tana d'Vei R. Yishmael): "You will be Mekadesh him (a Kohen)" - in every matter of Kedushah. He reads the Torah first, blesses (after eating) first, and takes a nice portion first.