These are the differences between the High Priest and a common priest: The bull that is offered for [the inadvertent transgression of] any commandment, and the bull brought on Yom Kippur, and the tenth of the ephah (Hor. 3:4). [The High Priest does not] grow his hair long [when in mourning] and [he] does not rend his garments [in the way that ordinary mourners do]. But [the High Priest] rends his garments from below [when in mourning], and the common priest [rends his garments] from above. [The High Priest] is not rendered impure by the death of his close relatives; and he is commanded to marry a virgin; and his is forbidden to marry a widow; and [his death permits] the return of the [accidental] killer [from a city of refuge], and he may sacrifice [when he is] an onen (a mourner on the first day of mourning, before the burial), but he may not eat from sacrifices or take a portion of them [on that day]; and he has the first [right] to sacrifice; and he takes his portion [of the sacrifice] first; and all the services performed on Yom Kippur are not valid unless [performed] by him; and he is exempt from [bringing an offering for inadvertently rendering] impure the Temple or the sacred utensils. And all of these (i.e., the aforementioned list) are conducted by a former [High Priests wearing] many vestments [and not only to High Priests who were anointed, who served during the First Temple period]; except as to the bull offered for [the inadvertent transgression of] any commandment, and none of them apply to an anointed [High Priest] for war, except for the five things that were explained, as written in the chapter [on the High Priest, Lev. 21:10-15]: he does not let his hair grow long [when in mourning]; he does not rend [his garments in the way that ordinary mourners do]; he is not rendered impure by the death of his close relatives; and he is commanded to marry a virgin; and his is forbidden to marry a widow; and [his death permits] the return of the [accidental] killer [from a city of refuge], the words of Rabbi Meir. And the Sages say, [his death does not permit] the return of the [accidental] killer.

Who is the nasi [that is obligated to bring an offering for sins committed before his appointment (Hor. 3:3, Hor. 10a:6)]? [He is] the "nasi" (per Vienna Man.) of Israel (i.e., the king), not the "nasi" of a tribe (i.e., a tribal leader, cf. Num. 7:2). [In the event that there is both] a "nasi of Israel" and a "nasi of the House of David" -- this one brings [a sacrifice of] his own, and that one brings [a sacrifice of] his own.

Which is the anointed [priest]? The one anointed with the anointing oil. There is no difference between the one anointed with anointing oil [and the one consecrated by the donning] of many garments except that the one of many garments must bring a bull, according to Rabbi Meir, and the Sages say he does not bring a bull.

The bull of the anointed [priest] and the bull of the congregation (Hor. 3:6, Hor. 12b:20): the bull of the anointed [priest] precedes the bull of the congregation in all of its actions since the bull of the anointed [priest] atones and the congregation is atoned for. It is better for the one that atones to precede the one that is atoned for, as it says, “To make expiation for himself and for his household” (Lev 16:6). The bull that comes for every mitzvah precedes the bull and goat of idol worship and the bull and goal of idol worship precede the goat of the nasi and the goat of the nasi precedes the goat of the individual and the goat of the individual precedes the ewe of the individual. The two loaves precede the lambs. The omer precedes the lamb offered with it. This is the rule: The one that comes for the sake of the day comes before the one that comes for the sake of the bread.

[If] he and his father and his teacher were taken as captive, he [should be released] before his teacher, and his teacher before his father, but his mother before any man. Who is his "teacher"? His teacher who taught him Torah, not his teacher who taught him a trade. And which one is that? The one who began and initiated with him [Torah study]. Rabbi Meir says, his teacher that taught him wisdom, not his teacher that taught him Torah. Rabbi Yehuda says, the one who taught him most of his instruction. Rabbi Yosei says, the one who opened his eyes to the Mishnah.

A man takes precedence over a woman [in regards to saving] a life and the return of lost property. A woman takes precedence over a man [in regards] to being clothed and to saving from captivity. In a situation that both of them are subjected to degradation, the man takes precedence. It so happened that Rabbi Yehoshua went to Rome. They told him, "There is here a certain child from Jerusalem, with beautiful eyes, and good-looking, who is about to be degraded." Rabbi Yehoshua went to check on him. When he arrived at the entrance [of where the captive was being held], he called out this passage (Is. 42:24): "Who was it who gave Jacob over to despoilment and Israel to plunderers?" (JPS Tr.). The child answered him, and said (ibid.), "Surely, it is God, against whom we sinned." At that very moment, Rabbi Yehoshua said, "I call upon Heaven and earth to stand as witnesses before me, that I will not move from this place until I have redeemed him, no matter how much money it takes." [And indeed] he redeemed him with a great amount of money, and he went to live in the Land of Israel. And about him it is said (Lam. 4:2), "Children of Zion, O precious ones, whose value is as pure gold." [Note: Per Git. 58a:10, this child grew to become Rabbi Yishmael ben Elisha.]

The measure [allotted] to anyone that teaches a single chapter to his fellow, the verse ascribes to him as though he formed him, and shaped him, and brought him into this world, as it is said (Jer. 15:19), "If you bring out the precious (yakar) from what is worthless, you shall be as My spokesman (lit., 'My mouth')" (JPS Tr.). For just as the selfsame mouth [of God] imbued Adam the first man with a soul, so too [as to] anyone who brings a single creation under the wings of the shekhinah, we ascribe to him as though he formed him, and shaped him, and brought him into this world. And "precious" (yakarah) is Torah (lit., "teaching"), as it is said (Prov. 3:15), "She is more precious than rubies; [All of your goods cannot equal her]," and it says (Prov. 20:15), "Gold is plentiful, jewels abundant, But wise speech is a precious object" (JPS Tr.).

A Sage takes precedence over the King of Israel. [If] a Sage dies, we have no one like him, but if the King of Israel dies, all of Israel is fit for kingship. The King takes precedence over the High Priest, as it is said (I Kings 1:33), "And the King (i.e., King David) said to them (i.e., the Zadok the High Priest, among others), 'Take with you the servants of your lord (referring to himself), and have Solomon my son ride on my mule." The High Priest has precedence over a prophet, as it is said (I Kings 1:34), "And let Zadok the [High] Priest and Nathan the Prophet anoint him (i.e., Solomon) there" -- Zadok was mentioned before Nathan. And it says (Zech. 3:8), "Hear now, Yehoshua the High Priest, you and your fellows (i.e., fellow priests) that sit before you. [For these are men of portent (mofet), that I will bring forth a shoot from My servant]." Can these be ordinary men? Thus, the Torah states that "these are men of portent," and there is no "portent" but a prophet, as it is said (Deut. 13:2, referring to a prophet): "And if he gave to you a sign or a portent (mofet)."

[A High Priest] anointed with anointing oil takes precedence over [a High Priest] who wears many garments; [a High Priest] who wears many garments takes precedence over [a High Priest] anointed for war; [a High Priest] anointed for war takes precedence over a Deputy [High Priest]; a Deputy [High Priest] takes precedence over the head of the [priestly] watch; the head of the [priestly] watch takes precedence over the head of a patrilineal family; the head of a patrilineal family takes precedence over the overseer [of the Temple]; the overseer [of the Temple] takes precedence over the treasurer [of the Temple]; the treaturer [of the Temple] takes precedence over a common priest; a common priest takes precedence over a Levite; a Levite takes precedence over a [non-Levitical] Israelite; an Israelite [takes precedence over] a mamzer; a mamzer [takes precedence over] a Natin (i.e., a descendent of the Gibeonites, see Josh 9:27); a Natin [takes precedence over] a proselyte; a proselyte [takes precedence over] a freed slave. When does this apply? In a situation where all are [otherwise] equal. But if there was a mamzer who was a scholar, and a High Priest who was an am ha'aretz (i.e., an ignoramus), the mamzer who was a scholar would take precedence over the High Priest who was an am ha'aretz, as it is said (Prov. 3:15): "She (i.e., wisdom) is more precious than rubies; All of your goods cannot equal her." Rabbi Shimon ben Elazar says, according to the letter of the law, a freed slave takes precedence over a proselyte because this one grew up in holiness, and that one did not [grow up in] holiness, except that this one was subject to a general curse (applicable to one who does not fulfill the entire Torah, see Sotah 37a:11), and that one was not subject to a general curse.

For what reason does everyone jump up to get married to a female convert, but everyone does not jump up to get married to a freed maidservant? Because the female convert is presumed to have guarded her [chastity], while a freed maidservant is presumed have been available. Rabbi Eliezer b'Rabbi Tzadok says, because [maidservants] are found to be cursed by all of humanity. For what reason does everyone inquire about [the conduct of a male] slave [before purchasing him]? Because he [is presumed to] deal badly with other people [since he cannot be held liable for damages (see Yerushalmi)].

"O House of Israel, bless the Lord, O House of Aaron, bless the Lord, O House of Levi, bless the Lord, Those who fear the Lord, bless the Lord" (Ps. 135:19-20). Consequently, Israel blesses one, the House of Aaron blesses two, the House of Levi blesses three, and those who fear the Lord bless four.