## Sanhedrin Daf 22b

###### Sanhedrin 22b:1
[Sanhedrin 22b:1](https://torahapp.org/share/book/Sanhedrin/r/22b:1)

נְעוּרֶיךָ״. אָמַר לוֹ: כְּגוֹן מַאן? אָמַר לוֹ: כְּגוֹן אִמָּךְ.

**William Davidson Edition - English:**
**your youth”** (Proverbs 5:18). Rav Yitzḥak, his son, **said to him: Such as whom?** Rav Yehuda **said to him: Such as your mother.**


###### Sanhedrin 22b:2
[Sanhedrin 22b:2](https://torahapp.org/share/book/Sanhedrin/r/22b:2)

אִינִי? וְהָא מַקְרֵי לֵיהּ רַב יְהוּדָה לְרַב יִצְחָק בְּרֵיהּ: ״וּמוֹצֶא אֲנִי מָר מִמָּוֶת אֶת הָאִשָּׁה אֲשֶׁר הִיא מְצוֹדִים וַחֲרָמִים״. וְאָמַר לוֹ: כְּגוֹן מַאן? וְאָמַר לוֹ: כְּגוֹן אִמָּךְ. מִיתְקָף תַּקִּיפָא, עַיבּוֹרֵי מְעַבְּרָא בְּמִלַּהּ.

**William Davidson Edition - English:**
The Gemara wonders: **Is that so? But didn’t Rav Yehuda** once **read to Rav Yitzḥak, his son,** from the verse: **“And I find more bitter than death the woman whose** heart **is snares and nets”** (Ecclesiastes 7:26)? **And** Rav Yitzḥak **said to him: Such as whom? And** Rav Yehuda **said to him: Such as your mother.** The Gemara responds: This is not a contradiction. Granted, **she is difficult** and angry, but afterward she **is conciliatory,** so she is both more bitter than death and a source of calmness and joy for him, at different times.


###### Sanhedrin 22b:3
[Sanhedrin 22b:3](https://torahapp.org/share/book/Sanhedrin/r/22b:3)

אָמַר רַב שְׁמוּאֵל בַּר אוּנְיָא מִשְּׁמֵיהּ דְּרַב: אִשָּׁה גּוֹלֶם הִיא, וְאֵינָהּ כּוֹרֶתֶת בְּרִית אֶלָּא לְמִי שֶׁעֲשָׂאָהּ כְּלִי, שֶׁנֶּאֱמַר: ״כִּי בֹעֲלַיִךְ עֹשַׂיִךְ ה׳ צְבָאוֹת שְׁמוֹ״.

**William Davidson Edition - English:**
**Rav Shmuel bar Unya says in the name of Rav: A woman is raw material,** like a vessel that has not been completed, **and makes a covenant,** becoming truly connected, **only to the one who made her a vessel** through her first act of sexual intercourse, **as it is stated: “For your Maker is your husband, the Lord of hosts is His name”** (Isaiah 54:5).


###### Sanhedrin 22b:4
[Sanhedrin 22b:4](https://torahapp.org/share/book/Sanhedrin/r/22b:4)

תָּנָא: אֵין אִישׁ מֵת אֶלָּא לְאִשְׁתּוֹ, וְאֵין אִשָּׁה מֵתָה אֶלָּא לְבַעְלָהּ. אֵין אִישׁ מֵת אֶלָּא לְאִשְׁתּוֹ, שֶׁנֶּאֱמַר: ״וַיָּמָת אֱלִימֶלֶךְ אִישׁ נׇעֳמִי״. וְאֵין אִשָּׁה מֵתָה אֶלָּא לְבַעְלָהּ, שֶׁנֶּאֱמַר: ״וַאֲנִי בְּבֹאִי מִפַּדָּן מֵתָה עָלַי רָחֵל״.

**William Davidson Edition - English:**
It is **taught** in a *baraita*: **A man dies only to his wife,** i.e., it is primarily she who suffers the pain and sadness resulting from his death, **and a woman dies only to her husband. A man dies only to his wife, as it is stated: “And Elimelech, Naomi’s husband, died”** (Ruth 1:3), **and a woman dies only to her husband, as it is stated** in Jacob’s parting words to Joseph: **“And as for me, when I came from Paddan, Rachel died on me”** (Genesis 48:7).


###### Sanhedrin 22b:5
[Sanhedrin 22b:5](https://torahapp.org/share/book/Sanhedrin/r/22b:5)

אֵין רוֹאִין אוֹתוֹ כּוּ׳. תָּנוּ רַבָּנַן: מֶלֶךְ מִסְתַּפֵּר בְּכׇל יוֹם, כֹּהֵן גָּדוֹל מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת, כֹּהֵן הֶדְיוֹט אֶחָד לִשְׁלשִׁים יוֹם.

**William Davidson Edition - English:**
§ The mishna teaches: **One may not see** the king when he is having his hair cut. **The Sages taught** in a *baraita*: **A king has his hair cut every day. A High Priest** waits **from the eve of Shabbat to the eve of Shabbat** between haircuts. **An ordinary priest** has his hair cut **once every thirty days.**


###### Sanhedrin 22b:6
[Sanhedrin 22b:6](https://torahapp.org/share/book/Sanhedrin/r/22b:6)

מֶלֶךְ מִסְתַּפֵּר בְּכׇל יוֹם, שֶׁנֶּאֱמַר: ״מֶלֶךְ בְּיׇפְיוֹ תֶּחֱזֶינָה עֵינֶיךָ״. כֹּהֵן גָּדוֹל מֵעֶרֶב שַׁבָּת, אָמַר רַב שְׁמוּאֵל בַּר נַחְמָן אָמַר רַבִּי יוֹחָנָן: הוֹאִיל וּמִשְׁמָרוֹת מִתְחַדְּשׁוֹת.

**William Davidson Edition - English:**
The Gemara explains: **A king has his hair cut every day, as it is stated: “Your eyes should see the king in his beauty”** (Isaiah 33:17), so his beauty must be tended to daily. **A High Priest** waits **from the eve of Shabbat** to the eve of Shabbat, as **Rav Shmuel bar Naḥman says** that **Rabbi Yoḥanan says: Since new** priestly **watches begin** every week on the eve of Shabbat, the High Priest must have his hair cut in order to look his best when the new watch arrives.


###### Sanhedrin 22b:7
[Sanhedrin 22b:7](https://torahapp.org/share/book/Sanhedrin/r/22b:7)

כֹּהֵן הֶדְיוֹט אֶחָד לִשְׁלֹשִׁים יוֹם, דִּכְתִיב: ״וְרֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ כָּסוֹם יִכְסְמוּ אֶת רָאשֵׁיהֶם״, וְיָלֵיף פֶּרַע פֶּרַע מִנָּזִיר. כְּתִיב הָכָא: ״פֶּרַע לֹא יְשַׁלֵּחוּ״, וּכְתִיב הָתָם: ״גַּדֵּל פֶּרַע שְׂעַר רֹאשׁוֹ״. מָה לְהַלָּן שְׁלֹשִׁים, אַף כָּאן שְׁלֹשִׁים. וּתְנַן נָמֵי: סְתַם נְזִירוּת שְׁלֹשִׁים יוֹם.

**William Davidson Edition - English:**
The Gemara continues its explanation of the *baraita*: **An ordinary priest** has his hair cut **once every thirty days, as it is written** with regard to the priests: **“They shall not shave their heads, and long hair they shall not grow out; they shall trim only their heads”** (Ezekiel 44:20), **and derive** by verbal analogy **“long hair”** in this verse **from “long hair”** in the verse written with regard to the **nazirite. It is written here,** with regard to the priests: **“And long hair they shall not grow out,” and it is written there,** with regard to the nazirite: **“Long hair growing on his head”** (Numbers 6:5). **Just as there,** nazirite hair growth is at least **thirty** days, **so too here, it is thirty** days, and the priest must cut his hair before it is called long. **And we also learn** in a mishna (*Nazir* 5a): A term of **naziriteship** of **unspecified** length is **thirty days.**


###### Sanhedrin 22b:8
[Sanhedrin 22b:8](https://torahapp.org/share/book/Sanhedrin/r/22b:8)

וְהָתָם מְנָא לַן? אָמַר רַב מַתְנָה: דְּאָמַר קְרָא ״קָדֹשׁ יִהְיֶה״, בְּגִימַטְרִיָּא תְּלָתִין הָווּ.

**William Davidson Edition - English:**
The Gemara asks: **And there,** in the verse about the nazirite, **from where do we** derive that thirty days is the minimum length of a term? **Rav Mattana says: As the verse states: “He shall be [*yihye*] holy”** (Numbers 6:5): The word “*yihye*” **has the numerical value of thirty.**


###### Sanhedrin 22b:9
[Sanhedrin 22b:9](https://torahapp.org/share/book/Sanhedrin/r/22b:9)

אֲמַר לֵיהּ רַב פָּפָּא לְאַבָּיֵי: אֵימָא לָא לִירַבּוֹ כְּלָל! אֲמַר לֵיהּ: אִי כְּתִיב ״לֹא יְשַׁלֵּחוּ פֶּרַע״ – כִּדְקָאָמְרַתְּ, הַשְׁתָּא דִּכְתִיב ״וּפֶרַע [לֹא יְשַׁלֵּחוּ]״ – פֶּרַע לֶיהֱוֵי, שַׁלּוֹחֵי לָא לִשַׁלְּחוּ.

**William Davidson Edition - English:**
**Rav Pappa said to Abaye: Say** that the priests **should not grow** their hair **at all,** but shave their heads instead. Abaye **said to him: Had it been written: They shall not grow long hair,** it would be **as you said,** but **now that it is written: “And long hair”** (Ezekiel 44:20), it **can be** somewhat **long hair,** but **they should not grow it out** very long.


###### Sanhedrin 22b:10
[Sanhedrin 22b:10](https://torahapp.org/share/book/Sanhedrin/r/22b:10)

אִי הָכִי, הָאִידָּנָא נָמֵי? דּוּמְיָא דְּיַיִן: מָה יַיִן, בִּזְמַן בִּיאָה הוּא דְּאָסוּר, שֶׁלֹּא בִּזְמַן בִּיאָה שְׁרֵי – אַף פְּרוּעֵי רֹאשׁ, בִּזְמַן בִּיאָה אָסוּר, שֶׁלֹּא בִּזְמַן בִּיאָה שְׁרֵי.

**William Davidson Edition - English:**
The Gemara asks: **If so,** that the restriction on priests growing long hair is a mitzva by Torah law and not just a regulation for its time, **now too,** after the destruction of the Temple, priests should be required to have their hair cut every thirty days. The Gemara responds: The prohibition against priests growing long hair **is similar to** the prohibition against their drinking **wine. Just as** with regard to **wine,** only **at** the **time of** their **entering** the Temple **is it forbidden** to the priests, but **when it is not** the **time of** their **entering** the Temple it is **permitted, so too,** with regard to **those with long hair, at** the **time of** their **entering** the Temple, growing their hair long is **prohibited,** but **when** it is **not** the **time of** their **entering** the Temple, it is **permitted.**


###### Sanhedrin 22b:11
[Sanhedrin 22b:11](https://torahapp.org/share/book/Sanhedrin/r/22b:11)

וְיַיִן שֶׁלֹּא בִּזְמַן בִּיאָה שְׁרֵי? וְהָתַנְיָא: רַבִּי אוֹמֵר, אוֹמֵר אֲנִי: כֹּהֲנִים אֲסוּרִין לִשְׁתּוֹת יַיִן לְעוֹלָם, אֲבָל מָה אֶעֱשֶׂה שֶׁתַּקָּנָתוֹ קַלְקָלָתוֹ. וְאָמַר אַבָּיֵי: כְּמַאן שָׁתוּ כָּהֲנֵי חַמְרָא הָאִידָּנָא? כְּרַבִּי. מִכְּלָל דְּרַבָּנַן אָסְרִי.

**William Davidson Edition - English:**
The Gemara challenges this comparison: **And** is **wine permitted when** it is **not** the **time of** their **entering** the Temple? **But isn’t it taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says: I say** that actually, it is **always prohibited** for **priests to drink wine,** even since the destruction of the Temple, **but what can I do, as his repair is his ruin,** meaning that it is the same destruction of the Temple that ruined and confused all priestly regulations and that also improved priests’ lifestyle by enabling them to drink. **And Abaye said: In accordance with whose** opinion **do priests drink wine nowadays? In accordance with** the opinion of **Rabbi** Yehuda HaNasi. The Gemara concludes **by inference that** if Rabbi Yehuda HaNasi is singled out as a lone opinion, then **the Rabbis prohibit** it.


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

הָתָם הַיְינוּ טַעְמָא, מְהֵרָה יִבָּנֶה בֵּית הַמִּקְדָּשׁ, וּבָעֵינַן כֹּהֵן הָרָאוּי לָעֲבוֹדָה, וְלֵיכָּא. הָכָא נָמֵי, בָּעֵינָא כֹּהֵן הָרָאוּי לָעֲבוֹדָה, וְלֵיכָּא.

**William Davidson Edition - English:**
The Gemara responds: **There,** with regard to drinking wine, **this is the reason** for the prohibition: **The Temple will speedily be built, and we need a priest who is fit for the** Temple **service; and** if the priests drink wine **there are none.** Therefore, none of them may drink wine. The Gemara objects: If so, **here too,** with regard to growing hair long, **I need a priest who is fit for** performing **the** Temple **service** as soon as the Temple is rebuilt, **and** if the priests grow their hair long, **there are none.**


###### Sanhedrin 22b:13
[Sanhedrin 22b:13](https://torahapp.org/share/book/Sanhedrin/r/22b:13)

הָכָא אֶפְשָׁר דִּמְסַפַּר וְעָיֵיל. הָתָם נָמֵי אֶפְשָׁר דְּנָיֵים פּוּרְתָּא וְעָיֵיל, דְּאָמַר רַב אַחָא: דֶּרֶךְ מִיל וְשֵׁינָה כׇּל שֶׁהוּא מְפִיגִין אֶת הַיַּיִן. וְלָאו אִיתְּמַר עֲלַהּ: אָמַר רַב נַחְמָן אָמַר רַבָּה בַּר אֲבוּהּ: לֹא שָׁנוּ אֶלָּא שֶׁשָּׁתָה כְּדֵי רְבִיעִית, אֲבָל יוֹתֵר מִכְּדֵי רְבִיעִית – כׇּל שֶׁכֵּן דְּדֶרֶךְ טוֹרַדְתּוֹ וְשֵׁינָה מְשַׁכַּרְתּוֹ.

**William Davidson Edition - English:**
The Gemara responds: **Here it is possible for him to cut his hair and enter** the Temple immediately. The Gemara objects: **There too, it is possible for him to sleep a little and go in, as Rav Aḥa says:** Walking **the distance of a *mil* or sleeping** even **a minimal amount** will **dispel the** effect of **wine** that one has drunk. The Gemara responds: **But wasn’t it stated with regard to** Rav Aḥa’s statement: **Rav Naḥman says** that **Rabba bar Avuh says: They taught** that the wine’s effect is dispelled in such a way **only when he drank a quarter-***log*, at most, **but** if he drank **more than a quarter-***log*, **all the more so that** walking that **distance disturbs him and sleep makes him** more **drunk,** unless he sleeps for a long time.


###### Sanhedrin 22b:14
[Sanhedrin 22b:14](https://torahapp.org/share/book/Sanhedrin/r/22b:14)

רַב אָשֵׁי אָמַר: שְׁתוּיֵי יַיִן דְּמַחֲלִי עֲבוֹדָה – גְּזַרוּ בְּהוּ רַבָּנַן, פְּרוּעֵי רֹאשׁ דְּלָא מַחֲלִי עֲבוֹדָה – לָא גְּזַרוּ בְּהוּ רַבָּנַן.

**William Davidson Edition - English:**
**Rav Ashi said:** The difference between drinking wine and growing hair is this: Concerning priests **drunk on wine, who desecrate** the Temple **service** when they perform it while intoxicated, **the Sages decreed about them** not to drink even after the Temple was destroyed. With regard to **long-haired** priests, **who do not desecrate** Temple **service** by performing it with hair that is too long, **the Sages did not decree about them** not to grow their hair long after the Temple was destroyed.


###### Sanhedrin 22b:15
[Sanhedrin 22b:15](https://torahapp.org/share/book/Sanhedrin/r/22b:15)

מֵיתִיבִי: וְאֵלּוּ שֶׁבְּמִיתָה – פְּרוּעֵי רֹאשׁ וּשְׁתוּיֵי יַיִן.

**William Davidson Edition - English:**
The Gemara **raises an objection** to Rav Ashi’s distinction from a *baraita* (*Tosefta*, *Karetot* 1:2): **And these are** they **who are** sentenced **to death** at the hand of Heaven: Priests who enter the Temple **with long hair or drunk on wine.**


###### Sanhedrin 22b:16
[Sanhedrin 22b:16](https://torahapp.org/share/book/Sanhedrin/r/22b:16)

בִּשְׁלָמָא שְׁתוּיֵי יַיִן, דִּכְתִיב: ״יַיִן וְשֵׁכָר אַל תֵּשְׁתְּ אַתָּה וּבָנֶיךָ... וְלֹא תָמֻתוּ״. אֶלָּא פְּרוּעֵי רֹאשׁ, מְנָא לַן?

**William Davidson Edition - English:**
The Gemara comments: **Granted,** priests entering the Temple **drunk on wine** are liable for death, **as it is written: “Drink no wine nor strong drink, you, nor your sons with you,** when you go into the Tent of Meeting, **that you not die;** it shall be a statute forever throughout your generations” (Leviticus 10:9). **But** as for priests **with long hair, from where do we** derive that they are punished with death at the hand of Heaven?


###### Sanhedrin 22b:17
[Sanhedrin 22b:17](https://torahapp.org/share/book/Sanhedrin/r/22b:17)

דְּאִיתַּקַּשׁ שְׁתוּיֵי יַיִן לִפְרוּעֵי רֹאשׁ, כְּתִיב: ״וְרֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ״, וּכְתִיב: ״וְיַיִן לֹא יִשְׁתּוּ וְגוֹ׳״. מָה שְׁתוּיֵי יַיִן בְּמִיתָה, אַף פְּרוּעֵי רֹאשׁ בְּמִיתָה.

**William Davidson Edition - English:**
The Gemara responds: It is from the fact **that** priests **drunk on wine were juxtaposed to those with long hair. It is written: “They shall not shave their heads, and long hair they shall not grow out”** (Ezekiel 44:20), **and it is written** in the next verse: **“Neither shall any priest drink wine** when they enter the inner court” (Ezekiel 44:21). **Just as** priests **drunk on wine** are liable **to** receive **death** at the hand of Heaven, **so too, those with long hair** are liable **to** receive **death** at the hand of Heaven.


###### Sanhedrin 22b:18
[Sanhedrin 22b:18](https://torahapp.org/share/book/Sanhedrin/r/22b:18)

וּמִינַּהּ: מָה שְׁתוּיֵי יַיִן דְּמַחֲלִי עֲבוֹדָה – אַף פְּרוּעֵי רֹאשׁ דְּמַחֲלִי עֲבוֹדָה. קַשְׁיָא!

**William Davidson Edition - English:**
**And** if so, **from this** very juxtaposition one may learn that **just as** priests **drunk on wine desecrate the** Temple **service, so too, those with long hair desecrate the** Temple **service,** which poses a difficulty for Rav Ashi’s statement. The Gemara acknowledges: This poses **a difficulty.**


###### Sanhedrin 22b:19
[Sanhedrin 22b:19](https://torahapp.org/share/book/Sanhedrin/r/22b:19)

אֲמַר לֵיהּ רָבִינָא לְרַב אָשֵׁי: הַאי, עַד דְּלָא אֲתָא יְחֶזְקֵאל, מַאן אַמְרַהּ? וְלִיטַעְמָיךְ, הָא דְּאָמַר רַב חִסְדָּא: דָּבָר זֶה מִתּוֹרַת מֹשֶׁה רַבֵּינוּ לֹא לָמַדְנוּ, עַד שֶׁבָּא יְחֶזְקֵאל וְלִימְּדָנוּ: ״כׇּל בֶּן נֵכָר עֶרֶל לֵב וְעֶרֶל בָּשָׂר לֹא יָבוֹא אֶל מִקְדָּשִׁי לְשָׁרְתֵנִי״, עַד דְּלֹא בָּא יְחֶזְקֵאל מַאן אַמְרַהּ? אֶלָּא, גְּמָרָא גְּמִירִי לַהּ, וַאֲתָא יְחֶזְקֵאל וְאַסְמְכַהּ אַקְּרָא. הָכָא נָמֵי, גְּמָרָא גְּמִירִי לַהּ, וַאֲתָא יְחֶזְקֵאל וְאַסְמְכַהּ אַקְּרָא.

**William Davidson Edition - English:**
**Ravina said to Rav Ashi: This** *halakha*, **until Ezekiel came** and taught it, **who said it?** How can a *halakha* by Torah law be derived from the juxtaposition of verses in Ezekiel? Rav Ashi responds: **And according to your reasoning,** then, with regard to **this** statement **that Rav Ḥisda says: We did not learn this** following **matter from the Torah of Moses, our teacher, until Ezekiel came and taught** it to **us: “No stranger, uncircumcised in heart and uncircumcised in flesh, shall enter into My Sanctuary to serve Me”** (Ezekiel 44:9), **until Ezekiel came** and taught it, **who said it? Rather,** this *halakha* **is learned as a tradition** and therefore was observed for generations, **and Ezekiel came and gave it support by** writing **a verse. Here too,** this *halakha* **is learned as a tradition, and Ezekiel came and gave it support by** writing **a verse.**


###### Sanhedrin 22b:20
[Sanhedrin 22b:20](https://torahapp.org/share/book/Sanhedrin/r/22b:20)

וְכִי גָמְרִי הֲלָכָה לְמִיתָה, לְאַחוֹלֵי עֲבוֹדָה לָא גְּמִירִי.

**William Davidson Edition - English:**
The Gemara comments: **And when they learned** this ***halakha*,** it was to teach that a priest who violates the restriction is liable **to** receive **death** at the hand of Heaven. But the fact **that** it is considered **desecration of the** Temple **service is not learned** as a tradition.


###### Sanhedrin 22b:21
[Sanhedrin 22b:21](https://torahapp.org/share/book/Sanhedrin/r/22b:21)

מַאי ״כָּסוֹם יִכְסְמוּ אֶת רָאשֵׁיהֶם״? תָּנָא: כְּמִין תִּסְפּוֹרֶת לוּלְיָינִית. מַאי תִּסְפּוֹרֶת לוּלְיָינִית? אָמַר רַב יְהוּדָה אָמַר שְׁמוּאֵל: תִּסְפּוּרְתָּא יְחִידָאָה. הֵיכִי דָּמֵי? אָמַר רַב אָשֵׁי: רֹאשׁוֹ שֶׁל זֶה בְּצַד עִיקָּרוֹ שֶׁל זֶה.

**William Davidson Edition - English:**
The Gemara asks: **What** is the meaning of **“they shall trim only their heads”** (Ezekiel 44:20)? The Sages **taught** in a *baraita*: **Like a *lulyanit* haircut.** The Gemara asks: **What** is **a *lulyanit* haircut? Rav Yehuda says** that **Shmuel says: A unique haircut.** The Gemara asks again: **What is it like? Rav Ashi says:** The hair is cut so that **the head of** the hair in **this** row is **at the side of the bottom of that** row.


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

שָׁאֲלוּ אֶת רַבִּי: אֵיזֶהוּ תִּסְפּוֹרֶת שֶׁל כֹּהֵן גָּדוֹל? אָמַר לָהֶן: צְאוּ וּרְאוּ מִתִּסְפּוֹרֶת שֶׁל בֶּן אֶלְעָשָׂה. תַּנְיָא, רַבִּי אוֹמֵר: לֹא עַל חִנָּם פִּיזֵּר בֶּן אֶלְעָשָׂה אֶת מְעוֹתָיו, אֶלָּא כְּדֵי לְהַרְאוֹת בּוֹ תִּסְפּוֹרֶת שֶׁל כֹּהֵן גָּדוֹל.

**William Davidson Edition - English:**
The Sages **asked Rabbi** Yehuda HaNasi: **What was the haircut of the High Priest? He said to them: Go out and see the haircut of ben Elasa,** who was the son-in-law of Rabbi Yehuda HaNasi, and who sported the High Priest’s hairstyle. **It is taught** in a *baraita*: **Rabbi** Yehuda HaNasi **says: Not for nothing did ben Elasa disburse his money** on his haircuts, **but in order to demonstrate** on himself **the haircut of the High Priest.**


###### Sanhedrin 22b:23
[Sanhedrin 22b:23](https://torahapp.org/share/book/Sanhedrin/r/22b:23)

**הֲדַרַן עֲלָךְ כֹּהֵן גָּדוֹל.**