(Mishnah): The only difference between a Kohen Gadol anointed with Shemen ha'Mishchah and Merubeh Begadim (one who is inaugurated only through wearing the extra garments), is the Par (bull) brought to atone for all Mitzvos (of Kares, if he transgressed due to mistaken Hora'ah).

The only differences between a serving Kohen Gadol and Kohen she'Avar (he once substituted for the Kohen Gadol) are Par Yom Kipur and Asiris ha'Eifah (the Kohen Gadol's daily Minchah offering).

(Gemara -Beraisa): A Kohen Mashi'ach brings a Par, but a Merubeh Begadim does not bring a Par.

This is unlike R. Meir, for R. Meir says that a Merubeh Begadim brings a Par.

What is R. Meir's reason? It says "Mashi'ach". Why does it say [also] "Kohen"? This includes Merubeh Begadim.

What is Rabanan's reason? One might have thought that "Mashi'ach" is the king. It says "Kohen" (to teach that this is not so). Perhaps I include even Mashu'ach Milchamah (the Kohen who speaks to the soldiers)! It says ha'Mashi'ach - that there is no Mashi'ach above him.

Question: Rabanan contradict themselves! Here (regarding Asiris ha'Eifah) it is written Mashi'ach, and here (Par for all the Mitzvos) it is written Mashi'ach. Here they say to include Merubeh Begadim, and here they say to exclude Merubeh Begadim!

Answer (R. Ila): Here they expound based on the context, and there they expound based on the context;

There, the entire Parshah discusses Aharon. Why does it say "Kohen"? It is to include Merubeh Begadim;

However, here the Parshah does not discuss Aharon. Had it written "Mashi'ach" and not said "Kohen", I would say that really, for Helam Davar he brings a Par, and for Shegagas Ma'aseh he brings a male goat! Therefore, it needed to write Kohen;

Alternatively, had it written Mashi'ach, and not written "Kohen", I would have said that this is the king!

Question: How could one say so? The Torah already wrote the Parshah of a king! (It says below that a king brings a male goat for a Chatas. We cannot say that this Parshah of a Par discusses a king!)

Answer: I would say that for Helam Davar he brings a Par, and for Shegagas Ma'aseh he brings a male goat. Therefore, it needed to write Mashi'ach, and it needed to write Kohen.

(R. Yochanan): If [Kohen she'Avar] transgressed and brought Asiris ha'Eifah from his [money], it is Kosher.

(Mishnah): We prepare another Kohen in place of [the Kohen Gadol before Yom Kipur], lest a Pesul occur to [the Kohen Gadol].

Question: May [the substitute] be secluded with [the Kohen Gadol]?

Answer (R. Chagai from there (Bavel)): He may not be secluded with him, lest he kill him [due to enmity].

"Oso" - we anoint one [Kohen Gadol]. We do not anoint two.

(R. Yochanan): This is due to enmity.

If this one passed [the Kohen Gadol could not serve on Yom Kipur] and this one served, [after Yom Kipur,] the first has all Mitzvos of a Kohen Gadol, and the second is not Kosher, not for a Kohen Gadol, and not for a Kohen Hedyot.

(R. Yochanan): If [the second] transgressed and served, his Avodah is Kosher.

Question: [When a Kohen substsitutes for the Kohen Gadol on Yom Kipur,] from whose [money] is his Avodah (Par Yom Kipur)?

Answer: We can learn from the following. A case occurred with Ben Ilem of Tziporin in which the Kohen Gadol had an emission on Yom Kipur, and Ben Ilem served in place of him as Kohen Gadol, and he said to the king "the Par and goat of today - is it from me, or from the Kohen Gadol?"

The king understood what he asked. (If it is of Ben Ilem, this shows that he is now the Kohen Gadol.) He said "Ben Ilem - is it not enough for you that you served once in front of the One who said and the world came into existence? It is enough for you!" Ben Ilem knew that he was deposed from Kehunah Gedolah.

A case occurred in which Shimon ben Kimchis went out with an Aravi king on Erev Yom Kipur close to dark, and spit came from [the king's] mouth on [Shimon's] garment, and it was Metamei him. (Mid'Rabanan, Nochrim are Zavim; one who carries a Zav's spit becomes Tamei. There was no time to immerse before dark. Tevilah after dark does not help to serve on Yom Kipur, for he is a Tevul Yom);

His brother Yehudah served in place of him as Kohen [Gadol]. Their mother saw two of her sons as Kohen Gadol in one day. (They did not serve the same day. It seems that it says "in one day" to teach that both were alive, and not that the latter became Kohen Gadol after the first died.)

Kimchis had seven sons, and all of them served as Kohen Gadol. Chachamim sent and said to her "what good deeds do you have (to merit this)?" She told them "[punishments] should come upon me if the ceiling beams of my house ever saw my hair (it was never uncovered) or the bottom edge of my cloak (she never lifted her cloak)."

They say, all flour is flour (there are many Tzenu'os), but the flour of Kimchis was Soles (fine flour. Only she merited seven sons who were Kohen Gadol.) They applied to her "Kol Kevodah Bas Melech Penimah Mishbetzos Zahav Levushah."

Suggestion: Perhaps the Mashu'ach Milchamah may bring Asiris ha'Eifah (Chavitei Kohen Gadol) from his [property]!

Rejection: It says "Tachtav mi'Banav" - one whose son serves in place of him brings Asiris ha'Eifah. This excludes Mashu'ach Milchamah, whose son does not serve in place of him.

Question: What is the source that the Mashu'ach Milchamah's son does not serve in place of him?

Answer: "Yilbeshem ha'Kohen Tachtav mi'Banav [Asher Yavo El Ohel Mo'ed Leshares ba'Kodesh]" - one who enters Ohel Mo'ed to serve in the Kodesh, his son serves in place of him brings Asiris ha'Eifah. This excludes Mashu'ach Milchamah, whose son does not serve in place of him.

Question: What is the source that [Mashu'ach Milchamah] can be appointed Kohen Gadol?

Answer: It says "Pinchas ben Elazar Nagid Hayah Aleihem Lefanim Hash-m Imo" (he was Kohen Gadol, even though he was Mashu'ach Milchamah in the days of Moshe).

When R. Yosah wanted to provoke [his son] R. Eliezer bei R. Yosi [to learn constantly, like in his youth], he would say to him Lefanim Imo - before [Hash-m] was with them him, in the days of Zimri, when [Pinchas] protested (and killed Zimri), but in the days of Pilegesh b'Giv'ah, [Pinchas] did not protest (so Hash-m was not with him).

Question: What is the source that they ask [from the Urim v'Tumim through the Mashu'ach Milchamah] when he wears the eight [Bigdei Kohen Gadol]?

Answer (R. Ba bar R. Chiyah citing R. Chiya citing R. Yochanan): "U'Vigdei ha'Kodesh Asher l'Aharon Yihyu l'Vanav" - why does it say "Acharav"? Rather, it is for the grandeur of the one after him (who is not Kohen Gadol, only Mashu'ach Milchamah. He wears the eight garments when they ask from the Urim v'Tumim).

Question: What is the source that he serves wearing the eight [Begadim]?

Answer (R. Eimi citing R. Yochanan): U'Vigdei ha'Kodesh Asher l'Aharon Yihyu l'Vanav" - why does it say "Acharav"? Rather, it is for the grandeur of the one after him.

Objection (R. Yonah, to R. Eimi): I was with you [when R. Yochanan said this]. He did not say that he serves [wearing the eight garments], rather, he is asked!

Question: With how many [garments] from he serve?

Answer: R. Hoshayah brought a Beraisa of Bar Kapara from the south, and it teaches that Chachamim say that he is not Kosher with the eight of the Kohen Gadol, and not with the four of a Kohen Hedyot.

(R. Ba): It is proper that he serve with the four. Why does he not serve? It is lest people say that "we saw a Kohen Gadol sometimes serve with four, and sometimes serve with eight" (i.e. they saw him wear eight when he was asked).

Question (R. Yonah): Does he not serve inside [the Mikdash], and he is asked outside? Will people err [to confuse] something done inside with [something done] outside?!

Answer: [Yes!] Didn't R. Tarfon, the father (biggest Chacham) of all Yisrael, err between Teki'ah of Hakhel (when the king reads the Torah on Sukos) and Teki'ah of the Korban?!

(Beraisa - R. Akiva): "U'Vnei Aharon ha'Kohanim Yiske'u ba'Chatzotzeros" - they must be Tam, and not Ba'alei Mumim;

R. Tarfon: I will cut off my sons if I did not see my uncle Shimon, who was lame in one leg, stand in the Azarah with a trumpet in his hand, and blowing!

R. Akiva Perhaps you saw only at the time of Hakhel, and I say at the time of the Korban!

R. Tarfon: I will cut off my sons if you did not veer right or left [you are totally correct]! I saw the episode and I forgot, and you expound and concur with the [received] Halachah! Anyone who departs from you is like one who departs from his life!

Question: What do we learn from "v'Chiper ha'Kohen Asher Yimshach Oso"?

Answer: Because the entire Parshah discusses Aharon. I would know only Aharon himself. What is the source to include another Kohen? It says "Asher Yimshach Oso."

Question: I know [from there] only one who was anointed with Shemen ha'Mishchah. What is the source for Merubah Begadim (a Kohen not anointed with Shemen ha'Mishchah, rather, his inauguration is through wearing the eight Begadim)?

Answer: [The continuation of the above verse] says "va'Asher Yemalei Es Yado."

Question: What is the source to include the Kohen appointed [to substitute for the Kohen Gadol on Yom Kipur if needed, i.e. the Segan? If the Kohen Gadol became Pasul after offering the Tamid, his replacement begins with Avodas Panim in the four garments. He is not inaugurated through the eight garments - ha'Gaon Rav C. Kanievsky, Shlita.]

Answer: It says "v'Chiper ha'Kohen."

Question: How is [the Segan] appointed?

Answer (Rabanan of Kisarin citing R. Chiya bar Yosef): He is appointed verbally.

Inference: (R. Zeirah): This teaches that we may appoint Chachamim verbally [without Semichah].

Support (R. Chiya bar Ada): A Mishnah teaches this! [Chachamim told Akavya ben Mehalalel] "retract from four laws that you say, and we will make you Av Beis Din" (immediately, through these words of ours. Alei Tamar supports this from the Agudah's text "and you become Av Beis Din.")