## Horayot Daf 12b

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

אֵימָא סֵיפָא: אֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר אֶלָּא פַּר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. אֲתָאן לְרַבִּי מֵאִיר. דְּתַנְיָא: אֵירַע בּוֹ פְּסוּל בְּכֹהֵן גָּדוֹל וְעָבַר וּמִינּוּ כֹּהֵן אַחֵר תַּחְתָּיו – הָרִאשׁוֹן חוֹזֵר לַעֲבוֹדָתוֹ, וְהַשֵּׁנִי כׇּל מִצְוֹת כְּהוּנָּה עָלָיו, דִּבְרֵי רַבִּי מֵאִיר. [רַבִּי יוֹסֵי אוֹמֵר: רִאשׁוֹן חוֹזֵר לַעֲבוֹדָתוֹ, וְשֵׁנִי אֵינוֹ רָאוּי לֹא לְכֹהֵן גָּדוֹל וְלֹא לְכֹהֵן הֶדְיוֹט].

**William Davidson Edition - English:**
**Say the latter clause: The difference between** a High **Priest** currently **serving** in that capacity **and a former** High **Priest is only** with regard to the **bull** brought by the High Priest on **Yom Kippur and the tenth of an ephah** meal-offering; but with regard to all other matters the two are equal. In this clause **we arrive at** the opinion of **Rabbi Meir, as it is taught** in a *baraita*: If temporary **disqualification befell the High Priest and he left** his position **and they appointed another priest in his stead,** after the cause of his disqualification passes, **the first** priest **returns to his service** as High Priest. **And** with regard to **the second** priest, **all of the mitzvot of the** High **Priesthood** are still incumbent **upon him;** this is **the statement of Rabbi Meir. Rabbi Yosei says: The first returns to his service, and the second is unfit** to serve in either position; he may serve **neither as a High Priest nor as an ordinary priest.**


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

אָמַר רַבִּי יוֹסֵי: מַעֲשֶׂה בְּיוֹסֵף בֶּן אִילֵּים מִצִּפּוֹרִי שֶׁאֵירַע בּוֹ פְּסוּל בְּכֹהֵן גָּדוֹל, וְעָבַר, וּמִינּוּ אַחֵר תַּחְתָּיו, וְלֹא הֱנִיחוּהוּ אֶחָיו הַכֹּהֲנִים לִהְיוֹת לֹא כֹּהֵן גָּדוֹל וְלֹא כֹּהֵן הֶדְיוֹט. כֹּהֵן גָּדוֹל מִשּׁוּם אֵיבָה, כֹּהֵן הֶדְיוֹט מִשּׁוּם מַעֲלִין בַּקֹּדֶשׁ וְאֵין מוֹרִידִין.

**William Davidson Edition - English:**
The *baraita* continues. **Rabbi Yosei said:** There was **an incident involving** the priest **Yosef ben Eilim of Tzippori: When disqualification befell a High Priest and he left** his position, the priests **appointed another,** Yosef ben Eilim, **in his stead. And** after the cause of the disqualification passed, **his brethren the priests did not allow** Yosef ben Eilim **to** serve, **neither** as **a High Priest nor** as **an ordinary priest.** The Gemara explains: Neither as **a High Priest, due to enmity,** jealousy, and bitterness that would be engendered if there were two High Priests with equal standing in the Temple. Nor as **an ordinary priest, because** the principle is: **One elevates** to a higher level **in** matters of **sanctity and one does not downgrade.** Once he has served as a High Priest he cannot be restored to the position of an ordinary priest.


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

רֵישָׁא רַבָּנַן וְסֵיפָא רַבִּי מֵאִיר? אָמַר רַב חִסְדָּא: אִין, רֵישָׁא רַבָּנַן וְסֵיפָא רַבִּי מֵאִיר. רַב יוֹסֵף אָמַר: רַבִּי הִיא, וְנָסֵיב לַהּ אַלִּיבָּא דְתַנָּאֵי.

**William Davidson Edition - English:**
The Gemara asks: Can it be that **the first clause** of the mishna is in accordance with the opinion of **the Rabbis,** who disagree with Rabbi Meir, **and the latter clause** is in accordance with the opinion of **Rabbi Meir? Rav Ḥisda said: Indeed, the first clause** of the mishna is in accordance with the opinion of **the Rabbis and the latter clause** is in accordance with the opinion of **Rabbi Meir. Rav Yosef said:** The entire mishna **is** in accordance with the opinion of **Rabbi** Yehuda HaNasi, **and he formulates** the mishna **according to** different ***tanna’im*.** It is in accordance with the opinion of the Rabbis with regard to a High Priest consecrated by donning multiple garments, and in accordance with the opinion of Rabbi Meir with regard to a former High Priest.


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

רָבָא אָמַר: רַבִּי שִׁמְעוֹן הִיא וְסָבַר לַהּ כְּרַבִּי מֵאִיר בַּחֲדָא, וּפְלִיג עֲלֵיהּ בַּחֲדָא.

**William Davidson Edition - English:**
**Rava said:** The entire mishna **is** stating the opinion of **Rabbi Shimon, and he holds in accordance with** the opinion of **Rabbi Meir with regard to one** matter **and disagrees with him with regard to one** matter.


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

דְּתַנְיָא: דְּבָרִים שֶׁבֵּין כֹּהֵן גָּדוֹל לְכֹהֵן הֶדְיוֹט אֵלּוּ הֵם: פַּר הַבָּא עַל כׇּל הַמִּצְוֹת, וּפַר יוֹם הַכִּפּוּרִים, וַעֲשִׂירִית הָאֵיפָה, וְלֹא פּוֹרֵעַ וְלֹא פּוֹרֵם. אֲבָל הוּא פּוֹרֵם מִלְּמַטָּה וְהַהֶדְיוֹט מִלְמַעְלָה. וְאֵין מִטַּמֵּא לִקְרוֹבִים, וּמוּזְהָר עַל הַבְּתוּלָה, וְאָסוּר בָּאַלְמָנָה, וּמַחְזִיר אֶת הָרוֹצֵחַ,

**William Davidson Edition - English:**
This is **as it is taught** in a *baraita*: **These are matters** with regard to **which** there are differences **between a High Priest and an ordinary priest:** The High Priest brings **the bull that comes for any of the mitzvot, and the bull of Yom Kippur, and the** daily **tenth of an ephah** meal-offering. **And he may not grow** his hair **long and may not rend** his garments as expressions of mourning; **but** he **rends** his garment **from below** in an inconspicuous manner, **and the ordinary** priest rends his garment **from above,** in the typical manner. **And** the High Priest **may not render himself impure** with impurity imparted by a corpse even **in** the event that one of his **relatives** dies, **and** he is **warned to** marry **a virgin, and** it is **prohibited** for him **to** marry **a widow, and** when he dies **he restores the** unwitting **murderer** to his home from the city of refuge.


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

וּמַקְרִיב אוֹנֵן, וְאֵינוֹ אוֹכֵל [וְאֵינוֹ חוֹלֵק]. מַקְרִיב חֵלֶק בָּרֹאשׁ, וְנוֹטֵל חֵלֶק בָּרֹאשׁ, וּמְשַׁמֵּשׁ בִּשְׁמוֹנָה כֵּלִים. וְכׇל עֲבוֹדַת יוֹם הַכִּפּוּרִים אֵינָהּ כְּשֵׁרָה אֶלָּא בּוֹ, וּפָטוּר עַל טוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו.

**William Davidson Edition - English:**
The *baraita* continues: **And** the High Priest **sacrifices** offerings even as **an acute mourner** on the day that a close relative dies, **but he may not partake** of the offerings on that day **and he does not receive a share** of those offerings. **He sacrifices a portion at the head** of the priests, i.e., whenever he chooses, **and takes a portion at the head,** i.e., he takes a portion from any offering that he chooses. **And he performs** the Temple service **wearing eight** priestly **garments, and the entire Yom Kippur service is valid only** when performed **by him, and he is exempt from** bringing a sliding-scale offering for the **defiling of** the **Temple or its sacrificial** foods.


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

וְכוּלָּן נוֹהֲגִין בִּמְרוּבֵּה בְגָדִים חוּץ מִפַּר הַמֵּבִיא עַל כׇּל הַמִּצְוֹת, וְכוּלָּן נוֹהֲגִין בְּמָשִׁיחַ שֶׁעָבַר חוּץ מִפַּר יוֹם הַכִּיפּוּרִים וַעֲשִׂירִית הָאֵיפָה, וְכוּלָּן אֵין נוֹהֲגִין בִּמְשׁוּחַ מִלְחָמָה חוּץ מֵחֲמִשָּׁה דְּבָרִים הָאֲמוּרִים בַּפָּרָשָׁה: לֹא פּוֹרֵעַ וְלֹא פּוֹרֵם, וְאֵין מִטַּמֵּא לִקְרוֹבִים, וּמוּזְהָר עַל הַבְּתוּלָה, וְאָסוּר בָּאַלְמָנָה, וּמַחֲזִיר אֶת הָרוֹצֵחַ, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים: אֵינוֹ מַחְזִיר.

**William Davidson Edition - English:**
The *baraita* continues: **And all** these *halakhot* **are in effect with regard to** the High Priest who is consecrated by donning **multiple garments, except for the bull the** High Priest **brings for all the mitzvot. And all** these *halakhot* **are in effect with regard to a former anointed** High Priest, **except for the bull of Yom Kippur and the tenth of an ephah. And all** these *halakhot* **are not in effect with regard to** a priest **anointed for war, except for the five matters stated in the portion** where the *halakhot* of the High Priest are enumerated (see Leviticus, chapter 21): **He may not grow** his hair **long and may not rend** his garments, **and he may not render himself impure** with impurity imparted by a corpse even **in** the event that one of his **relatives** dies, **and he is warned to** marry **a virgin, and** it is **prohibited** for him **to** marry **a widow, and** when he dies **he restores the** unwitting **murderer** to his home from the city of refuge; this is **the statement of Rabbi Yehuda. And the Rabbis say: He does not restore the** unwitting **murderer** to his home.


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

וְהַאי מִמַּאי דְּרַבִּי שִׁמְעוֹן הִיא? אָמַר רַב פָּפָּא: מַאן שָׁמְעַתְּ לֵיהּ דְּאָמַר פָּטוּר עַל טוּמְאַת מִקְדָּשׁ וְקָדָשָׁיו? רַבִּי שִׁמְעוֹן.

**William Davidson Edition - English:**
The Gemara asks: **And** with regard to **this** *baraita*, **from where** can it be derived **that** the *tanna* **is Rabbi Shimon? Rav Pappa said: Whom did you hear who says:** A High Priest is **exempt from** bringing a sliding-scale offering for the **defiling of** the **Temple or its sacrificial** foods? It is **Rabbi Shimon.** He holds in accordance with the opinion of Rabbi Meir with regard to a former High Priest, and in accordance with the opinion of the Rabbis with regard to the High Priest who is consecrated by donning multiple garments, who does not bring a bull for absence of awareness of the matter with the unwitting performance of an action.


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

חוּץ מֵחֲמִשָּׁה דְּבָרִים הָאֲמוּרִים בַּפָּרָשָׁה. מְנָא הָנֵי מִילֵּי? דְּתָנוּ רַבָּנַן: ״וְהַכֹּהֵן הַגָּדוֹל מֵאֶחָיו״ – זֶה כֹּהֵן גָּדוֹל, ״אֲשֶׁר יוּצַק עַל רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה״ – זֶה מְשׁוּחַ מִלְחָמָה, ״וּמִלֵּא אֶת יָדוֹ לִלְבֹּשׁ אֶת הַבְּגָדִים״ – זֶה מְרוּבֵּה בְגָדִים. עַל כּוּלָּן הוּא אוֹמֵר: ״רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם וְעַל כׇּל נַפְשֹׁת מֵת לֹא יָבֹא״.

**William Davidson Edition - English:**
§ The *baraita* teaches: And all these *halakhot* are not in effect with regard to a priest anointed for war, **except for the five matters stated in the portion** where the *halakhot* of the High Priest are enumerated. The Gemara asks: **From where are these matters** derived? The Gemara answers: It is **as the Sages taught: “And the priest who is greater than his brethren”** (Leviticus 21:10); **this is a High Priest. “Upon whose head the anointing oil is poured”; this is** the priest **anointed for war. “And who is consecrated to don the garments”; this is** the High Priest who is consecrated by donning **multiple garments. With regard to all of them,** the verse **states: “He shall neither let the hair of his head grow, nor rend his garments, neither shall he come upon any dead body”** (Leviticus 21:10–11).


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

יָכוֹל יְהוּ כּוּלָּן מַקְרִיבִין אוֹנְנִים? תַּלְמוּד לוֹמַר: ״כִּי נֵזֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו עָלָיו״ – ״עָלָיו״ וְלֹא עַל חֲבֵירוֹ. וְאַחַר שֶׁחָלְקוּ הַכָּתוּב, יָכוֹל לֹא יְהֵא מְצֻוֶּוה עַל הַבְּתוּלָה? תַּלְמוּד לוֹמַר: ״וְהוּא״.

**William Davidson Edition - English:**
One **might** have thought that **all of** these priests **sacrifice** offerings as **acute mourners.** Therefore, **the verse states: “For the consecration of the anointing oil of his God is upon him”** (Leviticus 21:12), from which it is derived: **“Upon him,”** the High Priest, **but not upon another** priest. **And after the verse differentiated** the priest anointed for war, one **might** have thought **that he would not be commanded to** marry **a virgin,** a mitzva that appears in the following verse. Therefore, **the verse states** with the letter *vav* as a prefix: **“And he** shall take a wife in her virginity” (Leviticus 21:13), which serves to include the priest anointed for war.


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

כְּתַנָּאֵי: ״וְהוּא אִשָּׁה בִבְתוּלֶיהָ יִקָּח״, אַחַר שֶׁחִלֵּק הַכָּתוּב, רִיבָּה. דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר: אֵין לִי אֶלָּא שֶׁעָבַר מֵחֲמַת קִרְיוֹ, מֵחֲמַת מוּמִין מִנַּיִן? תַּלְמוּד לוֹמַר: ״וְהוּא״.

**William Davidson Edition - English:**
The Gemara comments: This is **parallel to** a dispute between ***tanna’im*** with regard to the verse **“And he shall take a wife in her virginity.” Once the verse had distinguished** between a priest anointed for war and a High Priest in terms of bringing offerings as an acute mourner, it **included** the priest anointed for war with regard to the *halakhot* that follow; this is **the statement of Rabbi Yishmael. Rabbi Akiva says: I have** derived **only** that the High Priest **who stepped down** for a brief period **due to his seminal emission** is commanded to marry a virgin. **From where** do I derive that a High Priest who stepped down **due to blemishes,** who will remain disqualified, is commanded to marry a virgin? Therefore, **the verse states: “And he,”** to include a High Priest who stepped down due to blemishes. According to Rabbi Akiva, there is no source available to include the priest anointed for war.


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

בְּעָא מִינֵּיהּ רָבָא מֵרַב נַחְמָן: מָשִׁיחַ שֶׁנִּצְטָרַע, מַהוּ בְּאַלְמָנָה? מִידְחָא דָּחֵי, אוֹ מִיפְטָר פָּטַר? לָא הֲוָה בִּידֵיהּ.

**William Davidson Edition - English:**
**Rava raised a dilemma before Rav Naḥman:** In the case of **an anointed** High Priest **who was afflicted with leprosy, what is** the *halakha* **with regard to** marrying **a widow?** Is he temporarily **disqualified** from service, i.e., does he remain a High Priest and is it therefore prohibited for him to marry a widow? **Or** is he totally **absolved** of his status as High Priest and therefore it is permitted for him to marry a widow? The answer **was not available to him.**


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

זִימְנִין הָוֵי יָתֵיב רַב פָּפָּא וְקָמִבַּעְיָא לֵיהּ. אֲמַר לֵיהּ הוּנָא בְּרֵיהּ דְּרַב נַחְמָן לְרַב פָּפָּא, תְּנֵינָא: אֵין לִי אֶלָּא שֶׁעָבַר מֵחֲמַת קִרְיוֹ, עָבַר מֵחֲמַת מוּמִין מִנַּיִן? תַּלְמוּד לוֹמַר: ״וְהוּא״. קָם נַשְּׁקֵיהּ בְּרֵישֵׁיהּ וִיהַיב לֵיהּ בְּרַתֵּיה.

**William Davidson Edition - English:**
On another **occasion, Rav Pappa was sitting and he raised** the same **dilemma. Huna, son of Rav Naḥman, said to Rav Pappa: We learn** in a *baraita*: **I have** derived **only** that the High Priest **who stepped down** for a brief period **due to his seminal emission** is commanded to marry a virgin. **From where** do I derive that a High Priest who stepped down **due to blemishes,** who will remain disqualified, is commanded to marry a virgin? **The verse states: “And he.”** Leprosy is an example of a blemish, so it is prohibited for a High priest afflicted with leprosy to marry a widow. When Rav Pappa heard this *baraita*, **he arose** and **kissed him on his head and gave him his daughter** to marry, due to his appreciation for his expertise in Torah study.


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

**מַתְנִי׳** כֹּהֵן גָּדוֹל פּוֹרֵם מִלְּמַטָּה, וְהַהֶדְיוֹט מִלְמַעְלָה. כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל, וְהַהֶדְיוֹט לֹא מַקְרִיב וְלֹא אוֹכֵל.

**William Davidson Edition - English:**
**MISHNA:** **A High Priest rends** his garments **from below** when he is in mourning, **and an ordinary** priest rends his garments **from above** like a non-priest. **A High Priest sacrifices** offerings as **an acute mourner,** i.e., on the day of the death of one of his close relatives, **but he may not eat** from those offerings. **And an ordinary** priest who is an acute mourner **neither sacrifices** offerings **nor eats** from those offerings.


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

**גְּמָ׳** אָמַר [רַב]: לְמַטָּה – לְמַטָּה מַמָּשׁ, לְמַעְלָה – לְמַעְלָה מַמָּשׁ. וּשְׁמוּאֵל אָמַר: לְמַטָּה – לְמַטָּה מִקַּמֵּי שָׂפָה, לְמַעְלָה – לְמַעְלָה מִקַּמֵּי שָׂפָה. וְזֶה וָזֶה בַּצַּוָּאר.

**William Davidson Edition - English:**
**GEMARA:** **Rav says: From below,** written with regard to the High Priest, means **actually from below,** from the bottom of the garment, and **from above** means **actually from above,** from the top of the garment. **And Shmuel said: From below** means **from below the neckline, and from above** means **from above the neckline,** i.e., from the neckline itself, **and** both **this** High Priest **and that** ordinary priest rend their garments **at the neck** of their garment.


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

מֵיתִיבִי: עַל כׇּל הַמֵּתִים כּוּלָּן – רָצָה מַבְדִּיל קַמֵּי שָׂפָה שֶׁלּוֹ, רָצָה אֵינוֹ מַבְדִּיל קַמֵּי שָׂפָה שֶׁלּוֹ. עַל אָבִיו וְעַל אִמּוֹ – מַבְדִּיל, כֵּיוָן דִּבְעָלְמָא הָוֵי קֶרַע, קְרִי כָּאן ״בְּגָדָיו לֹא יִפְרֹם״!

**William Davidson Edition - English:**
The Gemara **raises an objection** to the opinion of Shmuel from a *baraita*: **For all the dead** relatives for whom one rends his garments, if **he wishes he rends the neckline of his** garment **asunder;** if **he wishes he does not rend the neckline of his** garment **asunder.** If he is rending his garments **for his father or for his mother he rends** the neckline **asunder. Since in general, it is a tear** even without rending the neckline asunder, one can **read here** with regard to the High Priest: **“Nor rend his garments”** (Leviticus 21:10). This supports the opinion of Rav that the High Priest does not rend his garments from above like others do; rather, he rends his garments from below.


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

שְׁמוּאֵל כְּרַבִּי יְהוּדָה סְבִירָא לֵיהּ, דְּאָמַר: כׇּל קֶרַע שֶׁאֵינוֹ מַבְדִּיל שָׂפָה שֶׁלּוֹ, אֵינוֹ אֶלָּא קֶרַע שֶׁל תִּפְלוּת. וּמִי אִית לֵיהּ לְרַבִּי יְהוּדָה קְרִיעָה בְּכֹהֵן גָּדוֹל?

**William Davidson Edition - English:**
The Gemara answers: **Shmuel holds in accordance with** the opinion of **Rabbi Yehuda, who says: Any tear that does not rend his neckline asunder is only a gratuitous tear** that serves no purpose. Since according to Rabbi Yehuda rending of garments involves rending the neckline, the High Priest may rend his garment from above provided that he does not rend the neckline. The Gemara asks: **And is Rabbi Yehuda of** the opinion that there is **rending** of garments **for a High Priest?**


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

וְהָא תַּנְיָא: אִילּוּ נֶאֱמַר ״רֹאשׁ לֹא יִפְרָע וּבֶגֶד לֹא יִפְרֹם״, הָיִיתִי אוֹמֵר: בְּרֹאשׁ וּבֶגֶד שֶׁל סוֹטָה הַכָּתוּב מְדַבֵּר, תַּלְמוּד לוֹמַר: ״אֶת רֹאשׁוֹ לֹא יִפְרָע וּבְגָדָיו לֹא יִפְרֹם״, שֶׁאֵינוֹ בִּפְרִיעָה וּפְרִימָה כׇּל עִיקָּר, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יִשְׁמָעֵאל אוֹמֵר: אֵינוֹ פּוֹרֵם כְּדֶרֶךְ שֶׁבְּנֵי אָדָם פּוֹרְמִין, אֶלָּא הוּא מִלְּמַטָּה וְהַהֶדְיוֹט מִלְמַעְלָה.

**William Davidson Edition - English:**
**But isn’t it taught** in a *baraita*: **Had it been stated: He shall neither let the hair of a head grow, nor rend garments, I would have said:** It is **with regard to the head and the garment of a woman suspected by her husband of having been unfaithful [*sota*]** that **the verse is speaking,** and it means that the High Priest must not loosen her hair or rend her garments, in the manner that an ordinary priest does to the *sota*. Therefore, **the verse states: “He shall neither let the hair of his head grow, nor rend his garments”** (Leviticus 21:10), indicating **that he is not** included **in** the mitzva to **grow long** hair **and rend** garments **at all;** this is **the statement of Rabbi Yehuda. Rabbi Yishmael says: He does not rend** his garments **in the manner that people** typically **rend** their garments. **Rather, he** rends his garment **from below and an ordinary** priest rends his garments **from above.** Apparently, according to the opinion of Rabbi Yehuda, the High Priest does not rend his garments at all.


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

שְׁמוּאֵל סָבַר לַהּ כְּרַבִּי יְהוּדָה בַּחֲדָא, וּפְלִיג עֲלֵיהּ בַּחֲדָא.

**William Davidson Edition - English:**
The Gemara answers: **Shmuel holds in accordance with** the opinion of **Rabbi Yehuda with regard to one** matter, i.e., the way in which garments are rent, **and disagrees with him with regard to one** matter, as Shmuel holds that the High Priest rends his garments.


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

**מַתְנִי׳** כׇּל הַתָּדִיר מֵחֲבֵירוֹ קוֹדֵם אֶת חֲבֵירוֹ, וְכׇל הַמְקוּדָּשׁ מֵחֲבֵירוֹ קוֹדֵם אֶת חֲבֵירוֹ. פַּר הַמָּשִׁיחַ וּפַר הָעֵדָה עוֹמְדִים – פַּר הַמָּשִׁיחַ קוֹדֵם לְפַר הָעֵדָה בְּכׇל מַעֲשָׂיו.

**William Davidson Edition - English:**
**MISHNA:** **Any** mitzva **that is** more **frequent than another** mitzva **precedes** that **other** mitzva if the opportunity to fulfill one of them coincides with an opportunity to fulfill the other. **And anyone who is** more **sanctified than another precedes** that **other** person. If **the bull of the anointed** priest **and the bull of the congregation,** which are brought for absence of awareness of the matter, **are pending, the bull of the anointed priest precedes the bull of the congregation in all its actions,** i.e., its sacrificial rites.


###### Horayot 12b:21
[Horayot 12b:21](https://torahapp.org/share/book/Horayot/r/12b:21)

**גְּמָ׳** מְנָא הָנֵי מִילֵּי? אָמַר אַבָּיֵי, דְּאָמַר קְרָא: ״מִלְּבַד עוֹלַת הַבֹּקֶר אֲשֶׁר לְעוֹלַת הַתָּמִיד״, (לְמָה לִי) מִכְּדֵי כְּתִיב ״עוֹלַת הַבֹּקֶר״ – ״עוֹלַת הַתָּמִיד״ לְמָה לִי? הָכִי קָאָמַר רַחֲמָנָא: כֹּל דִּתְדִירָה קָדְמָה.

**William Davidson Edition - English:**
**GEMARA:** The Gemara questions the statement in the mishna that the more frequent matter takes precedence: **From where are these matters** derived? **Abaye said:** It is **as the verse states** concerning the additional offerings brought on Festivals: **“Beside the burnt-offering of the morning, which is for a daily burnt-offering”** (Numbers 28:23). **Once it is written: “The burnt-offering of the morning,” why do I** need: **“A daily burnt-offering”?** Clearly the reference is to the daily burnt-offering of the morning. **This** is what **the Merciful One is saying: Any** matter **that is** more **frequent takes precedence.** Since it is a daily offering, it is more frequent. Therefore, it precedes other offerings.


###### Horayot 12b:22
[Horayot 12b:22](https://torahapp.org/share/book/Horayot/r/12b:22)

וְכׇל הַמְקוּדָּשׁ מֵחֲבֵירוֹ הוּא קוֹדֵם אֶת חֲבֵירוֹ. מְנָלַן? דְּתָנָא דְּבֵי רַבִּי יִשְׁמָעֵאל: ״וְקִדַּשְׁתּוֹ״ – לְכׇל דָּבָר שֶׁבִּקְדוּשָּׁה: לִפְתּוֹחַ רִאשׁוֹן, וּלְבָרֵךְ רִאשׁוֹן, וְלִיטּוֹל מָנָה יָפָה רִאשׁוֹן.

**William Davidson Edition - English:**
The mishna continues: **And anyone who is** more **sanctified than another precedes** that **other** person. The Gemara asks: **From where do we** derive these matters? It is **as the school of Rabbi Yishmael taught,** that from the verse written with regard to a priest: **“And you shall sanctify him,** as he sacrifices the bread of your God, he shall be holy unto you” (Leviticus 21:8), it is derived that a priest should be esteemed and granted precedence **with regard to any matter of sanctity.** He should be the one **to open first** in the reading of the Torah, **and to recite the blessing** of the *zimmun* **first, and to take a fine portion first.** The priest who is more sanctified takes precedence.