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1) ANOINTING WITH THE OIL

(a) Question: How was Yeho'achaz anointed with Shemen ha'Mishchah- it was hidden before he reigned!

1. (Beraisa): The following were hidden with the Aron - Shemen ha'Mishchah, the flask of Man, Aharon's staff, and the chest that the Plishtim sent as a gift to Yisrael - "...in the chest by (the Aron's) side";
2. Question: Who hid the Aron?
3. Answer: Yoshiyahu Melech Yehudah hid it, because it says "Hash-m will take you and your king into exile";
4. He commanded to hide them - "Tenu Es Aron ha'Kodesh (in the Beis ha'Mikdash" (implying that it was elsewhere).

i. (R. Elazar): We learn Gezeros Shavos "Sham-Sham", "Mishmeres-Mishmeres", and "Doros-Doros" (teaching that also the flask of Man, Shemen ha'Mishchah, and Aharon's staff were also hidden).

(b) Answer (Rav Papa): He was anointed with pure Afarsimon oil (not Shemen ha'Mishchah).
(c) (Beraisa): We anoint kings like a crown, and Kohanim like Chai.
(d) Question: What does it mean 'like Chai'?
(e) Answer (Ran Manshiya bar Gada): Like the Greek letter 'Chai' (like an English 'X').
(f) Beraisa #1: First they pour oil on his (the Kohen's) head, then they apply some (drawing a line) between his eyebrows.
(g) (Beraisa #2): First they put between his eyebrows, then they pour oil on his head.
(h) The Tana'im argue whether the anointing is primary, or the pouring

1. The opinion (Tana #1) that pouring is primary learns from "And he poured Shemen ha'Mishchah on Aharon's head and anointed him";
2. The opinion that anointing is primary learns from the Klei Shares (they were anointed, Shemen ha'Mishchah was not poured on them,).
3. Question: Regarding Aharon, it says "(Moshe) poured", then it says "he anointed him" (when we do both, pouring comes first)!
4. Answer: No - the verse teaches, the whole purpose of pouring was to anoint him.

(i) (Beraisa): "Like the good oil...on the beard, the beard of Aharon" - there were two drops of oil hanging on his beard.
(j) (Rav Papa): When he would talk (Rashi; Tosfos ha'Rosh - trim his beard), these drops would rise to the roots of the hairs;

1. Moshe was concerned that he transgressed Me'ilah by using two drops more than needed (Rashi, Kerisus 5B) - a voice from Heaven proclaimed "Like the good oil...like the dew of Chermon";

i. Just as there is no Me'ilah in the dew of Chermon (the dew descends *from* Chermon to Tziyon), also in the Shemen ha'Mishchah in Aharon's beard.

2. Aharon was still concerned that he transgressed Me'ilah (perhaps the oil went where it was not needed, and I benefited from it) - a voice from Heaven proclaimed "How good and how pleasant, brothers dwelling together";

i. Just as Moshe did not transgress, also Aharon.

(a) (Beraisa): We only anoint kings by a spring, (as a sign that) their kingship should last - "Take him down to Gichon".
(b) (R. Ami): If one wants to know if he will survive the coming year, he should hang a lamp during the 10 days between Rosh Hashanah and Yom Kipur in a house in which wind does not blow - if all the oil burns, this shows that he will live.
(c) If one wants to start a business venture, and wants to know if it will succeed, he should raise a chicken - if it grows fat, he will succeed.
(d) If one wants to go on a trip, and wants to know if he will return, he should stand in a dark house - if he sees a shadow of his shadow, he will return.
(e) Rejection: He should not do this - perhaps he will not see it, and he will worry, and this will cause misfortune to come upon him.
(f) (Abaye): Since we learn that omens are significant, a person should eat on Rosh Hashanah gourds, fenugreek (Rashi - clover) leeks, beets and dates (these grow quickly or are sweet).
(g) Rav Mesharshiya (to his sons): When you go to learn from your Rebbe'im, first learn the text (by heart); when he teaches, look at his mouth - "Your eyes will see your teachers".

1. You should learn by a river, so your teachings will endure as a river;
2. It is better to dwell in a wasteheap in Masa Machsya (a city of Chachamim) than a palace in Pumbadisa;
3. It is better to eat rotting fish of Masa Machsya than Kutach (a dish made with bread and milk) of Rami Kipi.

(h) "My horn is exalted in my G-d" - my horn is exalted, not my flask.

1. David and Shlomo were anointed with a horn - their kingships lasted;
2. Sha'ul and Yehu were anointed with a flask - their kingships did not last.

(a) (Mishnah): A Kohen anointed with Shemen ha'Mishchah...
(b) (Beraisa): "Mashi'ach" - one might have thought, this refers to the king - "Kohen" teaches, this is not so.

1. Suggestion: Perhaps even Merubah Begadim (brings a Par for Hora'ah)!
2. Rejection: "Mashi'ach".
3. Suggestion: Perhaps this includes Mashu'ach
Milchamah (the Kohen who speaks to the soldiers)!
4. Rejection: "The Mashi'ach" - the one that has no Mashu'ach above him.
5. Question: How does the verse teach this?
6. Answer: This is like Rava taught - "(Gid ha'Nasheh of) *the* thigh" - the special thigh (the right one);

i. Here also - "*The* Mashu'ach" - the most special Mashu'ach.

(c) Question: How could we think that it refers to the king, he brings a Sa'ir!
(d) Answer: One might have thought, if he sinned b'Shogeg, he brings a Sa'ir; if he sinned through Hora'ah, he brings a Par;

1. The verse teaches that this is not so.

(e) (Mishnah): The only difference between a Mashu'ach...
(f) The Mishnah is not like R. Meir.

1. (Beraisa - R. Meir): A Merubah Begadim brings a Par for Hora'ah;
2. Chachamim argued with R. Meir.
3. Question: What is R. Meir's reason?
4. Answer (Beraisa): If it said "Mashu'ach", one might have thought that only a Mashu'ach brings a Par - "Ha'Mashu'ach" teaches, also Merubah Begadim.

(g) Question: But the end of the Mishnah is like R. Meir!

1. (End of the Mishnah): The only differences between the serving Kohen Gadol and Kohen she'Avar are that the former pays for the Par of Yom Kipur and Asiris ha'Efah.
2. This is like R. Meir!

3. (Beraisa - R. Meir): If the Kohen Gadol was temporarily disqualified and another was appointed, the first resumes serving (when he becomes fit again); all laws of a Kohen Gadol (permanently) apply to the second;
4. R. Yosi says, the first one resumes serving; the second cannot serve as a Kohen Gadol nor as a regular Kohen.
5. R. Yosi: A case occurred, the Kohen Gadol became disqualified; another was appointed. Chachamim ruled that the first resumes serving, but the second cannot serve, not as a Kohen Gadol nor as a regular Kohen:

i. He cannot serve as a Kohen Gadol, for this will cause enmity;
ii. He cannot serve as a regular Kohen, for we ascend in Kedushah, we do not descend.

6. Summation of question: Did Chachamim teach the beginning of the Mishnah, and R. Meir taught the end?!

(h) Answer #1 (Rav Chisda): Yes!
(i) Answer #2 (Rav Yosef): Rebbi taught the Mishnah. Regarding the first law, he holds like Chachamim; regarding the second, he holds like R. Meir.
(j) Answer #3 (Rava): R. Shimon taught the Mishnah; he agrees with R. Meir about one law, and argues with him about the other (we know this from the following Beraisa):

1. (Beraisa): The following apply to a Kohen Gadol, not to a regular Kohen:

i. He brings a Par for a Chatas, he pays for the Par of Yom Kipur and Asiris ha'Efah;
ii. He does not grow his hair long nor tear his clothes in the usual way when a relative dies - he tears at the bottom, others tear above.
iii. He may not become Tamei to bury a relative;
iv. He is commanded to marry a virgin, he is forbidden to marry a widow;
v. When he dies, Shogeg murderers leave Arei Miklat;
vi. He can serve in the Mikdash during Aninus (on the day that a relative died), but he may not eat Kodshim nor receive a portion of Kodshim when he is an Onen (even though he will be permitted to eat at night);
vii. (When not an Onen) he has first rights to offer Korbanos, and to receive a share of Kodshim;
viii.He wears eight garments when he serves;
ix. He may do the Avodah of Yom Kipur;
x. He is exempt if he enters the Mikdash or eats Kodshim when he is Tamei.

2. All these apply to Merubah Begadim, except for bringing a Par for a Chatas.
3. All of these laws apply to Kohen she'Avar, except for paying for the Par of Yom Kipur and Asiris ha'Efah;
4. None of these laws apply to Machu'ach Milchamah, except for the five laws in the Parshah of the Kohen Gadol:

i. He does not grow his hair long nor tear his clothes (above) when a relative dies;
ii. He may not become Tamei for a relative;
iii. He is commanded to marry a virgin, he is forbidden to marry a widow;
iv. R. Yehudah says, when he dies, the Shogeg murderers leave the Arei Miklat;
v. Chachamim say, they do not leave.

(k) Question: How do we know that this Beraisa is like R. Shimon?
(l) Answer (Rav Papa): We know that R. Shimon exempts a Kohen Gadol for Tum'ah of the Mikdash and Kodshim.

(a) (Beraisa): None of these laws apply to Machu'ach Milchamah, except for the five things in the Parshah of the Kohen Gadol:

1. He does not grow his hair long nor tear his clothes (above) when a relative dies;
2. He may not become Tamei for a relative;
3. He is commanded to marry a virgin, he is forbidden to marry a widow;
4. R. Yehudah says, when he dies, the Shogeg murderers leave the Arei Miklat;
5. Chachamim say, they do not leave.

(b) Question: What is the source of this?
(c) (Beraisa): "The Kohen that is greater than his brothers" - this is the Kohen Gadol;

1. "That Shemen ha'Mishchah was poured on his head" - this is Machu'ach Milchamah;
2. "And he qualified himself (by bringing Asiris ha'Eifah) to wear the clothing" - this is Merubah Begadim.

(d) Regarding all of these it says "He will not grow his hair long, he will not tear his clothes. He will not approach a Mes."
(e) Suggestion: Perhaps any of these Kohanim Gedolim may serve when he is an Onen!
(f) Rejection: "(He will not leave the Mikdash, and will not profane)...for the crown of Shemen Mishchas Elokav is *on him*" - not on another (anointed Kohen, i.e. the Machu'ach Milchamah.)
(g) Suggestion: Since the law of Machu'ach Milchamah is different regarding Aninus, perhaps he need not marry a virgin!
(h) Rejection: "*And* he (will marry a virgin)" (this includes Machu'ach Milchamah).
(i) Tana'im argue about this.

1. (Beraisa - R. Yishmael): "He will marry a woman in her virginity" - because the law of Machu'ach Milchamah is different regarding Aninus, the Torah must teach that this also applies to him;
2. R. Akiva says, if a Kohen Gadol became Tamei, he is still commanded to marry a virgin (because he may serve again after becoming Tahor);

i. One might have thought that if he became blemished, he is not commanded - "*And* he" teaches, this is not so.

(j) Question (Rava and Rav Papa): If a Kohen Gadol became a Metzora, may he marry a widow?

1. Is he Nidcheh (Rashi - utterly withheld from ever marrying a widow; Tosfos ha'Rosh - exempted from those laws of a Kohen Gadol he cannot fulfill, but still commanded about what he can fulfill)?
2. Or - is he Patur (Rashi - unable to marry a widow while he is Kohen Gadol, but now this does not apply; Tosfos ha'Rosh - totally exempted from all laws of a Kohen Gadol)?
3. Rav Nachman was unable to answer the question.

(k) Answer (Rav Huna brei d'Rav Yehoshua - Beraisa): Not only a Kohen Gadol disqualified because of Tum'ah (is still commanded to marry a virgin), but even one disqualified because of a blemish - "*And* he".
(l) Rav Papa was so happy with the answer, he kissed Rav Huna and was Mekadesh his daughter to him.

(a) (Mishnah): A Kohen Gadol tears his clothes from below; a commoner tears from above.
(b) A Kohen Gadol can serve in the Mikdash when he is an Onen, but he may not eat Kodshim; a regular Kohen may not serve nor eat when he is an Onen.
(c) (Gemara - Rav): 'Below' and 'above' are understood literally, at the bottom or top of his garment.
(d) (Shmuel): 'Below' and 'above' mean, above and below the collar, by the neck.
(e) Question (Beraisa): For any (other) relative that dies, a person may tear the neckline of his garment or below it; for a parent, he must tear the neckline.

1. Since one fulfills the Mitzvah by tearing below the neckline, how can Shmuel permit a Kohen Gadol to do this - "He will not tear his clothes"!

(f) Answer: Shmuel holds like R. Yehudah, who says that one who does not tear the neckline has not done the Mitzvah.
(g) Question: But R. Yehudah holds that a Kohen Gadol does not tear at all!

1. (Beraisa - R. Yehudah): Had it said "He will not Yifra (expose) a head, he will not tear a garment", one might have thought, this means he will not expose the head or tear the garment of a Sotah;

i. Rather, it says "He will not Yifra (let grow the hair of) *his* head, he will not tear *his* garments" - he does not let his hair grow nor tear his garments at all;

2. R. Yishmael says, he does not tear his garments like others - he tears below, commoners tear above.

(h) Answer: Shmuel holds as R. Yehudah regarding what is considered tearing; he argues whether or not a Kohen Gadol tears.

(a) (Mishnah): Whatever is more frequent than something else, goes first; whatever is more Kadosh than something else, goes first.

1. If the Par of the Kohen Gadol and the Par of the Tzibur (for sins through Hora'ah) are waiting to be offered, the Kohen Gadol offers his Par completely before that of the Tzibur.

(b) (Gemara) Question: How do we know (the first clause)?
(c) Answer (Abaye): "Aside from the morning Olah, *l'Olas ha'Tamid*" - these words are extra!

1. They teach that whatever is Tamid (more frequent) goes first.

(d) (Mishnah): Whatever is more Kadosh than something else, goes first.
(e) Question: How do we know this?
(f) Answer (Tana d'vei R. Yishmael): "You will Mekadesh him (a Kohen)" - in every matter of Kedushah, to read the Torah first, to bless (after eating) first, to take a nice portion first.