## Horayot Daf 12a

###### Horayot 12a:1
[Horayot 12a:1](https://torahapp.org/share/book/Horayot/r/12a:1)

וּמִי הֲוָה שֶׁמֶן הַמִּשְׁחָה? וְהָתַנְיָא: מִשֶּׁנִּגְנַז אָרוֹן, נִגְנַז שֶׁמֶן הַמִּשְׁחָה וְצִנְצֶנֶת הַמָּן וּמַקְלוֹ שֶׁל אַהֲרֹן שְׁקֵדֶיהָ וּפְרָחֶיהָ וְאַרְגַּז שֶׁשָּׁלְחוּ פְּלִשְׁתִּים דּוֹרוֹן לְיִשְׂרָאֵל, שֶׁנֶּאֱמַר: ״וְאֵת כְּלֵי הַזָּהָב אֲשֶׁר הֲשֵׁבֹתֶם לוֹ אָשָׁם תָּשִׂימוּ בָאַרְגַּז מִצִּדּוֹ וְשִׁלַּחְתֶּם אֹתוֹ וְהָלָךְ״.

**William Davidson Edition - English:**
The Gemara asks with regard to the fact that Jehoahaz was anointed: **And was there anointing oil** during the days of Jehoahaz? **But isn’t it taught** in a *baraita*: **When the Ark of the Covenant was sequestered, the anointing oil, and the jar of *manna*** (see Exodus 16:33), **and Aaron’s staff** with **its almonds and blossoms** (see Numbers 17:23), **and the chest that the Philistines sent** as **a gift to Israel,** were all **sequestered** with it, **as it is stated:** “And you shall take the Ark of the Lord, and lay it upon the cart, **and put the vessels of gold that you return Him as a guilt-offering in a chest by its side and send it away that it may go”** (I Samuel 6:8).


###### Horayot 12a:2
[Horayot 12a:2](https://torahapp.org/share/book/Horayot/r/12a:2)

וּמִי גְּנָזוֹ? יֹאשִׁיָּהוּ מֶלֶךְ יְהוּדָה גְּנָזוֹ, שֶׁרָאָה שֶׁכָּתוּב בַּתּוֹרָה: ״יוֹלֵךְ ה׳ אֹתְךָ וְאֶת מַלְכְּךָ וְגוֹ׳״, צִוָּה וּגְנָזוּם, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר לַלְוִיִּם הַמְּבִינִים לְכׇל יִשְׂרָאֵל הַקְּדוֹשִׁים לַה׳ תְּנוּ אֶת אֲרוֹן הַקֹּדֶשׁ בַּבַּיִת אֲשֶׁר בָּנָה שְׁלֹמֹה בֶן דָּוִד מֶלֶךְ יִשְׂרָאֵל אֵין לָכֶם מַשָּׂא בַּכָּתֵף עַתָּה עִבְדוּ אֶת ה׳ אֱלֹהֵיכֶם וְאֵת עַמּוֹ יִשְׂרָאֵל״.

**William Davidson Edition - English:**
**And who sequestered** the Ark? **Josiah, king of Judea, sequestered it, as he saw that it is written in the Torah** in the portion of rebuke: **“The Lord will lead you, and your king** whom you shall establish over you, unto a nation that you have not known” (Deuteronomy 28:36). **He commanded and** the people **sequestered them, as it is stated: “And he said to the Levites who taught all Israel, and who were sacred unto the Lord: Place the sacred Ark in the room that Solomon, son of David, king of Israel built; there shall be no more burden upon your shoulders. Now serve the Lord your God and His people Israel”** (II Chronicles 35:3).


###### Horayot 12a:3
[Horayot 12a:3](https://torahapp.org/share/book/Horayot/r/12a:3)

וְאָמַר רַבִּי אֶלְעָזָר: אָתְיָא ״שָׁם״ ״שָׁם״, אַתְיָא ״מִשְׁמֶרֶת״ ״מִשְׁמֶרֶת״, אָתְיָא ״דּוֹרוֹת״ ״דּוֹרוֹת״! אָמַר רַב פָּפָּא: בַּאֲפַרְסְמָא דַּכְיָא.

**William Davidson Edition - English:**
**And Rabbi Elazar says: One derives** a verbal analogy between the term: **There,** written with regard to the Ark (see Exodus 29:43), and the term: **There,** written with regard to the jar of *manna* (see Exodus 16:33); and between the term: **Keepsake,** written with regard to the jar of *manna* (see Exodus 16:33), and the term: **Keepsake,** written with regard to Aaron’s staff (see Numbers 17:25–26); and between the term: **Generations,** written with regard to the jar of *manna* (see Exodus 16:33), and the term: **Generations,** written with regard to the anointing oil (see Exodus 30:31). By means of these verbal analogies it is derived that all of these items were sequestered. **Rav Pappa said:** They anointed Jehoahaz **with pure balsam** oil, not with anointing oil.


###### Horayot 12a:4
[Horayot 12a:4](https://torahapp.org/share/book/Horayot/r/12a:4)

תָּנוּ רַבָּנַן: כֵּיצַד מוֹשְׁחִין אֶת הַמְּלָכִים? כְּמִין נֵזֶר. וְאֶת הַכֹּהֲנִים? כְּמִין כִּי. מַאי ״כְּמִין כִּי״? אָמַר רַב מְנַשְּׁיָא בַּר גַּדָּא: כְּמִין כָּף יְוָנִי.

**William Davidson Edition - English:**
§ **The Sages taught: How does one anoint the kings?** One smears the oil in a manner that is **similar to** the form of **a crown** around his head. **And** how does one anoint **the priests?** One smears the oil in a shape **like** the Greek letter **chi.** The Gemara asks: **What** is the meaning of: **Like** the Greek letter **chi? Rav Menashya bar Gadda said: Like** the **Greek** equivalent of the Hebrew letter ***kaf*.**


###### Horayot 12a:5
[Horayot 12a:5](https://torahapp.org/share/book/Horayot/r/12a:5)

תָּנֵי חֲדָא: בַּתְּחִלָּה מוֹצְקִין שֶׁמֶן עַל רֹאשׁוֹ, וְאַחַר כָּךְ נוֹתְנִין לוֹ שֶׁמֶן בֵּין רִיסֵי עֵינָיו. וְתַנְיָא אַחֲרִיתִי: בַּתְּחִלָּה נוֹתְנִין לוֹ שֶׁמֶן בֵּין רִיסֵי עֵינָיו, וְאַחַר כָּךְ מוֹצְקִים לוֹ שֶׁמֶן עַל רֹאשׁוֹ! תַּנָּאֵי הִיא, אִיכָּא דְאָמְרִי: מְשִׁיחָה עֲדִיפָא, וְאִיכָּא דְּאָמְרִי: יְצִיקָה עֲדִיפָא.

**William Davidson Edition - English:**
**It is taught** in **one** *baraita*: **Initially, they pour oil on** the priest’s **head, and thereafter, they place oil for him between the lashes of his eyes. And it is taught** in **a different** *baraita*: **Initially, they place oil for him between the lashes of his eyes, and thereafter, they pour oil on his head.** The Gemara explains: **It is** a dispute between ***tanna’im*. Some say: Anointing** with oil between his eyes **is preferable** and takes precedence, **and some say: Pouring** oil on his head **is preferable** and takes precedence.


###### Horayot 12a:6
[Horayot 12a:6](https://torahapp.org/share/book/Horayot/r/12a:6)

מַאי טַעְמָא דְּמַאן דְּאָמַר יְצִיקָה עֲדִיפָא? דִּכְתִיב: ״וַיִּצֹק מִשֶּׁמֶן הַמִּשְׁחָה עַל רֹאשׁ אַהֲרֹן וַיִּמְשַׁח אֹתוֹ לְקַדְּשׁוֹ״. וּמַאן דְּאָמַר מְשִׁיחָה עֲדִיפָא, מַאי טַעְמָא? קָסָבַר: שֶׁכֵּן אַתָּה מוֹצֵא אֵצֶל כְּלֵי שָׁרֵת. וְהָכְתִיב ״וַיִּצֹק״, וּבַסּוֹף ״וַיִּמְשַׁח״! הָכִי קָאָמַר: מַאי טַעַם ״וַיִּצֹק״? מִשּׁוּם דְּ״וַיִּמְשַׁח״.

**William Davidson Edition - English:**
**What is the reason** for the opinion **of the one who said** that **pouring** oil on his head **is preferable?** It is **as it is written: “And he poured from the anointing oil upon Aaron’s head and anointed him to sanctify him”** (Leviticus 8:12), indicating that pouring precedes anointing. **And the one who said** that **anointing is preferable** and takes precedence, **what is the reason** for his opinion? **He holds:** Anointing takes precedence **as** that is what **you find with regard to service vessels** (see Numbers 7:1). They were anointed, but the anointing oil was not poured on them. The Gemara asks: **But isn’t it written** with regard to the priests: **“And he poured,” and ultimately: “And anointed”?** The Gemara answers: **This** is what the verse **is saying: What is the reason** that **he poured** the oil? It is **due to** the fact **that he** had already **anointed** them. Anointing is the primary component of the process.


###### Horayot 12a:7
[Horayot 12a:7](https://torahapp.org/share/book/Horayot/r/12a:7)

תָּנוּ רַבָּנַן: ״כַּשֶּׁמֶן הַטּוֹב [וְגוֹ׳] יֹרֵד עַל הַזָּקָן זְקַן אַהֲרֹן וְגוֹ׳״ – כְּמִין שְׁנֵי טִפֵּי מַרְגָּלִיּוֹת הָיוּ תְּלוּיוֹת לְאַהֲרֹן בִּזְקָנוֹ. אָמַר רַב פָּפָּא, תָּנָא: כְּשֶׁהוּא מְסַפֵּר, עוֹלוֹת וְיוֹשְׁבוֹת לוֹ בְּעִיקַּר זְקָנוֹ, וְעַל דָּבָר זֶה הָיָה מֹשֶׁה דּוֹאֵג, אָמַר: שֶׁמָּא חַס וְשָׁלוֹם מָעַלְתִּי בְּשֶׁמֶן הַמִּשְׁחָה? יָצְתָה בַּת קוֹל וְאָמְרָה: ״כְּשֶׁמֶן הַטּוֹב וְגוֹ׳ כְּטַל חֶרְמוֹן״, מָה טַל חֶרְמוֹן אֵין בּוֹ מְעִילָה, אַף שֶׁמֶן הַמִּשְׁחָה שֶׁבִּזְקַן אַהֲרֹן אֵין בּוֹ מְעִילָה.

**William Davidson Edition - English:**
**The Sages taught: “It is like the precious oil upon the head coming down upon the beard, Aaron’s beard,** that comes down upon the collar of his garments” (Psalms 133:2). **Two drops** of anointing oil, **shaped like pearls, were suspended for Aaron from his beard. Rav Pappa said** that it is **taught: When** Aaron would **speak** and his beard would move, those drops would miraculously **rise and settle on the roots of his beard** so that they would not fall. **Moses was concerned about this matter. He said: Perhaps, Heaven forfend, I misused** the consecrated **anointing oil** and poured more than necessary, as two additional drops remain? **A Divine Voice emerged and said: “It is like the precious oil** upon the head coming down upon the beard, Aaron’s beard, that comes down upon the collar of his garments. **Like the dew of Hermon”** (Psalms 133:2–3). This analogy teaches: **Just as there is no misuse of the dew of Hermon,** which is not consecrated, **so too,** with regard to **the anointing oil that is on Aaron’s beard, there is no misuse** of consecrated property.


###### Horayot 12a:8
[Horayot 12a:8](https://torahapp.org/share/book/Horayot/r/12a:8)

וַעֲדַיִין הָיָה אַהֲרֹן דּוֹאֵג, אָמַר: שֶׁמָּא מֹשֶׁה לֹא מָעַל, אֲבָל אֲנִי מָעַלְתִּי? יָצְתָה בַּת קוֹל וְאָמְרָה לוֹ: ״הִנֵּה מַה טּוֹב וּמַה נָּעִים שֶׁבֶת אַחִים גַּם יָחַד״, מָה מֹשֶׁה לֹא מָעַל, אַף אַתָּה לֹא מָעַלְתָּ.

**William Davidson Edition - English:**
**And still Aaron was concerned. He said: Perhaps Moses did not misuse** consecrated property; **but** perhaps **I misused** consecrated property, as the additional oil is on my beard and I enjoy it. **A Divine Voice emerged and said: “Behold, how good and how pleasant it is for brothers to dwell together in unity”** (Psalms 133:1). **Just as** your brother **Moses did not misuse** consecrated property, **so too, you did not misuse** consecrated property.


###### Horayot 12a:9
[Horayot 12a:9](https://torahapp.org/share/book/Horayot/r/12a:9)

תָּנוּ רַבָּנַן: אֵין מוֹשְׁחִים אֶת הַמְּלָכִים אֶלָּא עַל הַמַּעְיָין, כְּדֵי שֶׁתִּמָּשֵׁךְ מַלְכוּתָם, שֶׁנֶּאֱמַר: ״וַיֹּאמֶר הַמֶּלֶךְ לָהֶם קְחוּ עִמָּכֶם אֶת עַבְדֵי אֲדֹנֵיכֶם [וְגוֹ׳] וְהוֹרַדְתֶּם אֹתוֹ אֶל גִּחוֹן״.

**William Davidson Edition - English:**
**The Sages taught: One anoints the kings only upon a spring,** as an omen, **so that their kingdom will continue** like a spring, **as it is stated** with regard to the coronation of Solomon before the death of David: **“And the king said unto them: Take with you the servants of your lord,** and let Solomon my son ride upon my own mule, **and bring him down to Gihon.** And let Tzadok the priest and Nathan the prophet anoint him there king over Israel and sound the shofar and say: Long live King Solomon” (I Kings 1:33–34).


###### Horayot 12a:10
[Horayot 12a:10](https://torahapp.org/share/book/Horayot/r/12a:10)

אָמַר רַבִּי אַמֵּי: הַאי מַאן דְּבָעֵי לִידַּע אִי מַסֵּיק שַׁתֵּיהּ אִי לָא, נִיתְלֵי שְׁרָגָא בַּעֲשָׂרָה יוֹמֵי דְּבֵין רֹאשׁ הַשָּׁנָה לְיוֹם הַכִּפּוּרִים בְּבֵיתָא דְּלָא נָשֵׁיב זִיקָא. אִי מָשֵׁיךְ נְהוֹרֵיהּ – נִידַּע דְּמַסֵּיק שַׁתֵּיהּ.

**William Davidson Edition - English:**
§ Apropos good omens, the Gemara cites a statement that **Rabbi Ami said: This** person **who seeks to know if he will complete his year or if** he will **not,** i.e., whether or not he will remain alive in the coming year, **let him light a lamp, during the ten days that are between Rosh HaShana and Yom Kippur, in a house in which wind does not blow. If its light continues** to burn, **he knows that he** will **complete his year.**


###### Horayot 12a:11
[Horayot 12a:11](https://torahapp.org/share/book/Horayot/r/12a:11)

וּמַאן דְּבָעֵי לְמִיעְבַּד בְּעִיסְקָא, וּבָעֵי לְמִידַּע אִי מַצְלַח אִי לָא מַצְלַח, לִירַבֵּי תַּרְנְגוֹלָא. אִי שָׁמֵין וְשָׁפַר, מַצְלַח.

**William Davidson Edition - English:**
**And one who seeks to conduct a business venture and wishes to know if he will succeed** or **if** he will **not succeed, let him raise a rooster. If** the rooster **grows fat and healthy, he will succeed.**


###### Horayot 12a:12
[Horayot 12a:12](https://torahapp.org/share/book/Horayot/r/12a:12)

הַאי מַאן דְּבָעֵי לְמִיפַּק [לְאוֹרְחָא] וּבָעֵי לְמִידַּע אִי (חָזַר) [הָדַר] וְאָתֵי לְבֵיתָא, אִי לָא – נֵיקוּם בְּבֵיתָא דְּחַבָּרָא, אִי חָזֵי בָּבוּאָה דְבָבוּאָה לִידַּע דְּהָדַר וְאָתֵי לְבֵיתֵאּ. וְלָאו מִלְּתָא הִיא, דִּלְמָא חָלְשָׁא דַּעְתֵּיהּ, וּמִיתְּרַע מַזָּלֵיהּ. אָמַר אַבָּיֵי: הַשְׁתָּא דְּאָמְרַתְּ סִימָנָא מִילְּתָא הִיא, [לְעוֹלָם] יְהֵא רָגִיל לְמִיחְזֵי בְּרֵישׁ שַׁתָּא קָרָא וְרוּבְּיָא, כַּרָּתֵי וְסִילְקָא וְתַמְרֵי.

**William Davidson Edition - English:**
**One who seeks to embark on a journey and wishes to know if he** will **return and come to** his **home** or **if** he will **not, let him go to a dark [*daḥavara*] house. If he sees the shadow of a shadow he shall know that he** will **return and come home.** The Sages reject this: This omen **is not** a significant **matter. Perhaps he will be disheartened** if the omen fails to appear, **and his fortune will suffer** and it is this that causes him to fail. **Abaye said: Now that you said** that **an omen is** a significant **matter, a person should always be accustomed to seeing** these **on Rosh HaShana: Squash, and fenugreek, leeks, and chard, and dates,** as each of these grows quickly and serves as a positive omen for one’s actions during the coming year.


###### Horayot 12a:13
[Horayot 12a:13](https://torahapp.org/share/book/Horayot/r/12a:13)

אֲמַר לְהוּ רַב מְשַׁרְשְׁיָא לִבְרֵיהּ: כִּי בָּעֵיתוּ מֵיעַל וּמִיגְמַרי קַמֵּי רַבַּיְיכוּ, גְּרֻסוּ מַתְנִיתָא וְעַלּוּ לְקַמֵּי רַבַּיְיכוּ. וְכִי יָתְבִיתוּ קַמֵּיהּ, חֲזוֹ לְפוּמֵּיהּ, דִּכְתִיב: ״וְהָיוּ עֵינֶיךָ רֹאוֹת אֶת מוֹרֶיךָ״. וְכִי גָרְסִיתוּ, גְּרֻסוּ עַל נַהֲרָא דְּמַיָּא, דְּכִי הֵיכִי דְּמָשְׁכִן מַיָּא מׇשְׁכָן שְׁמַעְתָּתַיְיכוּ. וְתִיבוּ אַקִּילְקְלֵי דְּמָתָא מַחְסֵיָא, וְלָא תִּיבוּ אַפַּדְנֵי דְפוּמְבְּדִיתָא – טָב גִּלְדָּנָא סַרְיָא [דְּמָתָא מַחְסֵיָא לְמֵיכַל], מִכּוּתָּחָא דְּרָמֵי כֵּיפֵי.

**William Davidson Edition - English:**
Apropos good omens, **Rav Mesharshiyya said to his son: When you seek to enter and study before your teacher, study the *baraita*** first, **and** only then **enter before your teacher. And when you are sitting before him, look to his mouth, as it is written: “And your eyes shall see your teacher”** (Isaiah 30:20). **And when you study, study adjacent to a river of water; just as the water flows, your studies will flow** unimpeded. He added: **And** it is preferable for you to **sit on the rubbish heaps [*akilkelei*] of Mata Meḥasya, and do not sit in the palaces [*appadnei*] of Pumbedita. Better to eat the rotten fish [*gildana*] of Mata Meḥasya than** to eat ***kutḥa*, which displaces rocks,** a metaphor for how potent it is.


###### Horayot 12a:14
[Horayot 12a:14](https://torahapp.org/share/book/Horayot/r/12a:14)

״רָמָה קַרְנִי בֵּאלֹהָי״, ״רָמָה קַרְנִי״ וְלֹא רָמָה פַּכִּי, דָּוִד וּשְׁלֹמֹה שֶׁנִּמְשְׁחוּ בְּקֶרֶן – נִמְשְׁכָה מַלְכוּתָן, שָׁאוּל וְיֵהוּא שֶׁנִּמְשְׁחוּ בְּפַךְ – לֹא נִמְשְׁכָה מַלְכוּתָן.

**William Davidson Edition - English:**
Apropos good omens for anointing, it is stated in the prayer of Hannah, Samuel’s mother: **“My horn is exalted in my God”** (I Samuel 2:1). The Gemara infers: **My horn is exalted, and my jug is not exalted. David and Solomon were anointed with** oil from **a horn.** This was a good omen for them and **their reign endured. Saul and Jehu were anointed with** oil from **a jug and their reign did not endure.**


###### Horayot 12a:15
[Horayot 12a:15](https://torahapp.org/share/book/Horayot/r/12a:15)

הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה וְכוּ׳. תָּנוּ רַבָּנַן: ״מָשִׁיחַ״ – יָכוֹל מֶלֶךְ? תַּלְמוּד לוֹמַר: ״כֹּהֵן״. אִי כֹּהֵן, יָכוֹל מְרוּבֵּה בְגָדִים? תַּלְמוּד לוֹמַר: ״מָשִׁיחַ״. אִי מָשִׁיחַ, יָכוֹל מְשׁוּחַ מִלְחָמָה? תַּלְמוּד לוֹמַר: ״וְהַכֹּהֵן הַמָּשִׁיחַ״, שֶׁאֵינוֹ מָשִׁיחַ עַל גַּבָּיו.

**William Davidson Edition - English:**
§ The mishna teaches: And who is the anointed priest? It is the High Priest **who is anointed with the anointing oil,** not the High Priest consecrated by donning multiple garments. **The Sages taught: “Anointed”** is written in the verse (Leviticus 6:15). One **might** have thought that the reference is to **a king.** Therefore, **the verse states: “Priest.” If** the reference is to **a priest,** one **might** have thought that the reference is to a priest consecrated by donning **multiple garments.** Therefore, **the verse states: “Anointed.” If** the reference is to one who is **anointed,** one **might** have thought that the reference is even to a priest **anointed for war.** Therefore, **the verse states: “And the anointed priest,”** indicating **that there is no anointed** priest **over him;** rather, he is the highest-ranking priest.


###### Horayot 12a:16
[Horayot 12a:16](https://torahapp.org/share/book/Horayot/r/12a:16)

מַאי מַשְׁמַע? כִּדְאָמַר רָבָא: ״הַיָּרֵךְ״ – הַמְיוּמֶּנֶת שֶׁבַּיָּרֵךְ, הָכָא נָמֵי: ״הַמָּשִׁיחַ״ – הַמְיוּמָּן שֶׁבַּמְּשׁוּחִים.

**William Davidson Edition - English:**
The Gemara asks: **From where** is this **inferred?** The Gemara answers: It is **as Rava said** with regard to the term **“the thigh”** in the verse: “The sciatic nerve that is on the hollow of the thigh” (Genesis 32:33); the reference is to **the stronger of the thighs. Here too,** where the verse states: **“The anointed,”** the reference is to **the** most **distinguished of** those **anointed,** i.e., the High Priest.


###### Horayot 12a:17
[Horayot 12a:17](https://torahapp.org/share/book/Horayot/r/12a:17)

אָמַר מָר: ״מָשִׁיחַ״ – יָכוֹל מֶלֶךְ. מֶלֶךְ פַּר הוּא דְּמַיְיתֵי? שָׂעִיר הוּא דְּמַיְיתֵי! אִיצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא: עַל שִׁגְגַת מַעֲשֶׂה יָבִיא שָׂעִיר, עַל הֶעְלֵם דָּבָר יָבִיא פַּר, קָא מַשְׁמַע לַן.

**William Davidson Edition - English:**
The Gemara analyzes the *baraita*: **The Master said: “Anointed”** is written in the verse. One **might** have thought that the reference is to **a king.** The Gemara asks: **Is it a bull that a king brings** for a sin-offering? **It is a male goat that he brings,** as the Torah states explicitly, later in that passage. The Gemara answers: It **was necessary** for the *tanna* to say this, as it may **enter your mind to say:** It is **for the unwitting** performance **of an action** for which all people are liable to bring a sin-offering that a king **shall bring** a male goat as his offering; but **for absence** of awareness **of the matter** with the unwitting performance of an action, a king **shall bring a bull.** Therefore, the *tanna* **teaches us** that it is only the High Priest who brings a bull.


###### Horayot 12a:18
[Horayot 12a:18](https://torahapp.org/share/book/Horayot/r/12a:18)

אֵין בֵּין מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה כּוּ׳. מַתְנִיתִין דְּלָא כְּרַבִּי מֵאִיר, דְּאִי רַבִּי מֵאִיר, הָא תַּנְיָא: מְרוּבֵּה בְגָדִים מֵבִיא פַּר הַבָּא עַל כׇּל הַמִּצְוֹת, דִּבְרֵי רַבִּי מֵאִיר, וְלֹא הוֹדוּ לוֹ חֲכָמִים.

**William Davidson Edition - English:**
§ The mishna teaches: **The difference between** a High **Priest anointed with the anointing oil** and one consecrated by donning multiple garments is only that the latter does not bring the bull that comes for the transgression of any of the mitzvot. The Gemara comments: **The mishna is not in accordance with** the opinion of **Rabbi Meir, as, if it was** in accordance with the opinion of **Rabbi Meir, isn’t it taught** in a *baraita*: A priest who is consecrated by donning **multiple garments brings a bull that comes for** the transgression of **any of the mitzvot;** this is **the statement of Rabbi Meir, but the Rabbis did not concede** that point **to him.**


###### Horayot 12a:19
[Horayot 12a:19](https://torahapp.org/share/book/Horayot/r/12a:19)

מַאי טַעְמָא דְּרַבִּי מֵאִיר? דְּתַנְיָא: ״מָשִׁיחַ״ – אֵין לִי אֶלָּא מָשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, מְרוּבֵּה בְגָדִים מִנַּיִן? תַּלְמוּד לוֹמַר: ״הַכֹּהֵן הַמָּשִׁיחַ״.

**William Davidson Edition - English:**
The Gemara asks: **What is the reason** for the opinion **of Rabbi Meir?** It is **as it is taught** in a *baraita*: **“Anointed”** is written in the verse. **I have** derived **only a priest anointed with the anointing oil. From where** do I derive the *halakha* of a priest who is consecrated by donning **multiple garments? The verse states: “The anointed priest,”** from which it is derived that anyone who is appointed as the High Priest is included, even if he was not anointed.


###### Horayot 12a:20
[Horayot 12a:20](https://torahapp.org/share/book/Horayot/r/12a:20)

בְּמַאי אוֹקֵימְתֵּיהּ? כְּרַבָּנַן,

**William Davidson Edition - English:**
The Gemara asks: **In accordance with which** opinion **did you interpret** the mishna? It is **in accordance with** the opinion of **the Rabbis.**