Jewish audio on chabad.org. This שיעור will be in מסכת הוריות דף י"ג, but we will start on דף י"ב עמוד ב' 14 lines from the bottom of the עמוד, from the beginning of the משנה. And the משנה says: כהן גדול פורם מלמטה וההדיוט מלמעלה. A כהן גדול, when he tears קריעה for a relative that died, then he should tear from the bottom of the garment. But an ordinary כהן can tear from the top. Because a כהן גדול cannot tear like an ordinary person would tear, because a פסוק says: את בגדיו לא יפרום, he should not tear his garments. For the תורה says he's not allowed to tear קריעה. But therefore, when he does tear קריעה for one of his relatives, he only tears from the bottom. While an ordinary כהן, he's able to tear like everybody else from the top. Also, כהן גדול מקריב אונן. כהן גדול is allowed to be מקריב קרבנות while he's an אונן. An אונן is a time when the relative passed away before he is buried. On that first day, he is considered an אונן. So a כהן גדול, even though he's an אונן, is still allowed to be מקריב קרבנות, ולא אוכל, but he's not allowed to eat from the קרבנות. וההדיוט, but a כהן הדיוט, לא מקריב ולא אוכל, he's not allowed to be מקריב, and certainly he's also not allowed to eat from the קרבנות. And the

גמרא explains the פשט in the משנה: אמר רב, רב says, when it says in the משנה the כהן גדול tears from the bottom, רב says it means למטה למטה ממש, when it says from the bottom, it means ממש from the bottom, from the bottom hem of the garment. ולמעלה, when it says that a כהן הדיוט tears למעלה, above, it means למעלה ממש, it means ממש on top, by the seam of the neck. ושמואל אמר, ושמואל says, למטה, even when it says by כהן גדול he tears on the bottom, it doesn't mean ממש at the bottom hem of the garment, it means למטה מקמי שפה, under the binding around the neck. And it says למעלה that a כהן הדיוט tears on top, it means למעלה מקמי שפה, on top of the binding around the neck. It means the כהן הדיוט would start on top and tear through that binding, but the כהן גדול would have to start under the binding around the neck. But זה וזה, both of them tear by the neck. The difference is does he tear from the top of the binding, that's the כהן הדיוט, and the כהן גדול cannot tear the binding itself, but tears from under the binding. But the גמרא right away, they will ask a question, we learned: על

כל המתים כולם, for all dead people, which means for all relatives that died, and a person tears קריעה for them, רצה, if he wants, מבדיל קמי שפה שלו, if he wants, he could tear on top of the binding, רצה, if he wants, אינו מבדיל קמי שפה שלו, if he wants, he doesn't tear the binding around the neck, and he could tear from under the binding. על אביו ועל אמו, but if he tears קריעה for his father or mother that passed away, מבדיל, then he must tear the binding also. But in the meantime, we see here that for other מתים, if he tears under the binding, it is considered קריעה. So the גמרא asks: כיוון דבעלמא הוה קרע, since other places, which means concerning other relatives, tearing under the binding of the neck is considered a tear, קרי כאן, so we have to read here בגדיו לא יפרום, he shouldn't tear his garments. Since the תורה says a כהן גדול should not tear his garments, and the question is what is considered a tear? So if we see that tearing under the binding of the neck is considered a tear concerning other relatives, so obviously, this should be included in the איסור of the כהן גדול not to tear his garments, because whatever is normally considered a tear, that's what the כהן גדול is not allowed to do. So since tearing under the binding of the neck is considered a tear concerning other מתים, obviously, when the תורה says a כהן גדול should not tear his garments, it includes that too. So

it's a קושיא on שמואל, how could שמואל say that the כהן גדול tears by the neck, just he tears under the binding of the neck, when we know that this is also considered a tear? And the גמרא answers: שמואל כרבי יהודה סבירא ליה, שמואל holds like רבי יהודה. דאמר, like רבי יהודה said: כל קרע שאינו מבדיל שפה שלו, any tear that you don't tear, you don't separate the binding around the neck, אינו אלא קרע תפלות, it is only a wanton tear, which means it has no halachic significance. So according to רבי יהודה, since he holds that if you don't tear the binding, it is not considered a tear at all, under any circumstances, so therefore שמואל says that a כהן גדול is allowed to tear that way. But then the גמרא asks: ומי אית ליה לרבי יהודה קריעה בכהן גדול? Does רבי יהודה hold that a כהן גדול has to tear קריעה? We just said that the reason שמואל says he tears on the top is because he holds like רבי יהודה, but רבי יהודה himself holds that בכלל a כהן גדול doesn't have to tear. והתניא, didn't we learn in a ברייתא, it explains: אילו נאמר, if it would have said: ראש לא יפרע ובגד לא יפרום, instead of the פסוק where it says: את ראשו לא יפרע ובגדיו לא יפרום, which means his head he should not let the hair grow long, and his garments he should not tear. But if the פסוק would have said, ראש לא יפרע, the head he should not let grow long, and it would have said ובגד לא יפרום, the garment he should not tear, without saying his head or his garments, הייתי אומר, I would say, דראש ובגד דסוטה הכתוב מדבר, for the פסוק is speaking about the head and the garment of the סוטה. The דין by a סוטה is a woman who is suspected of doing an עבירה after her husband warned her not to hide with a certain person, and nevertheless she went and hid with him, so then she is taken to the בית המקדש, and there is a whole process, and then she drinks the מים המאררים. And part of the things that are done to her, the פסוק says ופרע את ראש האשה, which means that the כהן should have her hair get loose, and also the גמרא says in סוטה דף ז, that the כהן holds onto her garments very tightly, if it tears it tears. So therefore, we would have thought that when the פסוק said here that he should not let the hair go loose, and he should not tear the clothes, it doesn't mean his own hair or his own clothes, it would mean he should not be the one to do it for a סוטה. תלמוד לומר, so therefore the פסוק says את ראשו לא יפרע, his hair he shouldn't grow long and loose, ובגדיו לא יפרום, and his garments he should not tear, to tell us שאינו בפריעה ופרימה כל עיקר, that he is completely forbidden from having his hair long, and from tearing his garments, completely. דברי רבי יהודה, that's the opinion of רבי יהודה. So we see that רבי יהודה holds that a כהן גדול is not allowed to tear his garments at all. רבי ישמעאל אומר, רבי ישמעאל says, אינו פורם כדרך שכל אדם פורמין, he is not allowed to tear like other people tear, אלא הוא מלמטה וההדיוט מלמעלה, he tears in the bottom, and the הדיוט, the ordinary כהן tears on top. But since we see that רבי יהודה holds a כהן גדול doesn't tear at all, so how can we say that when שמואל said the כהן גדול tears on top, but under the binding around the neck, it is because he holds like רבי יהודה? If he holds like רבי יהודה, then he should say that he doesn't tear at all, because רבי יהודה is of the opinion that a כהן גדול doesn't tear at all. And the גמרא answers, שמואל סבר לה כרבי יהודה בחדא, ופליג עליה בחדא. שמואל holds like רבי יהודה in one דין, and argues on him in the other דין. He holds like רבי יהודה in one דין, in the דין that he said that if you tear under the binding of the neck it's not considered a tear at all, and therefore, if the כהן גדול would tear that way, he wouldn't be עובר on the איסור of ובגדיו לא יפרום, because this is not considered a tear in any case. He doesn't hold like רבי יהודה in the דין where רבי יהודה says that a כהן גדול בכלל doesn't tear, in that he holds that a כהן גדול does tear, but he tears in the bottom of the binding, which he holds is not considered a tear in any other case, because in that דין, he does hold like רבי יהודה. Now we'll learn the next משנה.

משנה says, כל התדיר מחבירו קודם את חבירו, anything which is more common than the other thing, that comes first. For instance, the קרבן תמיד will always come before the קרבן מוסף, because תמיד is every day, the קרבן מוסף is only certain times, so the קרבן תמיד is more תדיר than the קרבן מוסף, that comes first. Or the מוסף of שבת will come before the מוסף of ראש חודש. If שבת comes out ראש חודש, so you have to bring the מוסף of שבת and the מוסף of ראש חודש, but the קרבן מוסף of שבת will come before the קרבן מוסף of ראש חודש, because שבת is more common, more תדיר than ראש חודש, because שבת is every week, and ראש חודש is only every month. The קרבן מוסף of ראש חודש would come before the קרבן מוסף of ראש השנה. On ראש השנה, which is ראש חודש also, you have to bring the קרבן מוסף of ראש חודש and the קרבן מוסף of ראש השנה. So first you bring the קרבן מוסף of ראש חודש and then of ראש השנה, because ראש חודש is more תדיר, more common than ראש השנה. ראש השנה is once a year, and ראש חודש is twelve times a year, or thirteen times a year. Then the משנה continues, וכל המקודש מחבירו קודם את חבירו, anything which is holier than the other, comes first. For instance, when you have to sprinkle the blood of a חטאת, and you have to sprinkle the blood of an עולה, so the blood of a חטאת comes before the blood of an עולה, because the blood of a חטאת has a חומרא, has more קדושה, because it is מכפר. It brings a כפרה for the person, and therefore that is holier, that comes first. But that's only concerning the sprinkling of the blood. But when it comes to be מקטיר on the מזבח, so if you have the meat from the קרבן עולה, and you have the fats from the קרבן חטאת, so the meat of the קרבן עולה comes before the meat, from the fat of the קרבן חטאת, because concerning the thing that goes on the מזבח, עולה is holier than חטאת, because עולה is כולה כליל לה', it is completely for ה', everything goes on the מזבח, while a חטאת is not. And therefore the עולה would be brought on the מזבח before the חטאת. And then the משנה continues, פר המשיח ופר העדה עומדים, if at the same time they had to bring a פר for the כהן גדול, and the עדה, the ציבור, the בית דין also had to bring a פר, and they're both standing in the בית המקדש, פר המשיח קודם לפר העדה בכל מעשיו, so the פר of the כהן גדול comes before the פר of the ציבור in all its actions, in everything they have to do. And it is because of this דין that the משנה started off with the דינים of כל התדיר מחבירו and כל המקודש מחבירו. Since he wants to tell us the דין that the פר המשיח comes before the פר העדה, so already he mentions the כללים when things come first. Even though the reason why the פר המשיח comes before the פר העדה is not because it is תדיר and not because it is מקודש, but it is a גזירת הכתוב as the גמרא will explain later. But nevertheless, since we're talking here concerning these two which one comes first, so the משנה already tells us the general דינים of which קרבן comes first. And the גמרא asks:

מנא הני מילי? How do we know that if it's תדיר, it comes before the other one which is not so תדיר? אמר אביי, so אביי said: אמר קרא, פסוק says: מלבד עולת הבוקר אשר לעולת התמיד. This is a פסוק in פרשת פנחס, קפיטל כ"ח, פסוק כ"ג. And there it speaks about the קרבנות of פסח, and then the פסוק says that all this should be done in addition, except the עולה that has to come in the morning, which is for the עולה of the תמיד. So the question is: מכדי כתיב עולת הבוקר, since it already says that this should be done in addition to the עולה of the morning, and which is that? We know that that is the קרבן תמיד. עולת התמיד למה לי? So why does the פסוק also have to call it the עולת התמיד? So the answer is: הכא קאמר רחמנא, this is what the פסוק is telling us: כל דתדירא קדמה, anything that is תדיר, that is more common, that comes first. And that's why it says that why should this be מלבד עולת הבוקר? Because it is עולת התמיד, because it is the עולה which is תמיד, which means which is common, which is steady. Therefore, this comes first. So from here we know the general rule that anything which is more תדיר, more steady, comes first. Then the גמרא quotes from the משנה. It says: וכל

המקודש מחבירו הוא קודם את חבירו, anything which is more holy than the other one comes before the other one. מנלן? How do we know that? And the גמרא answers: דתנא דבי רבי ישמעאל. In the ישיבה of רבי ישמעאל they learned, the פסוק says by the כהן: וקדשתו, you should make him holy. What does that mean? לכל דבר שבקדושה, concerning everything which is פארבונדן, connected to קדושה. לפתוח ראשון, that he should start first. That means that when it comes to ליינען the תורה, he gets the first עליה. ולברך ראשון, to בענטש first. When you בענטש with a מזומן, so he gets the first choice of בענטשינג. וליטול מנה יפה בתחילה, to get the portion, the good portion he gets first. He gets everything first. Why? Because he is holier. And from here we see that anything that is holier has to come first. And therefore by קרבנות also, any קרבן which is holier than the other comes before the other if there is a שאלה which one should come first, then the holier one comes first. Then the גמרא says, as it said in the משנה: פר כהן משיח ופר העדה וכולי. That the פר of the כהן גדול and the פר העלם דבר של ציבור are standing in the בית המקדש, and they both have to be brought as a קרבן, so the משנה says that the פר of the משיח is before the פר העדה in all its דינים. And the גמרא says: מנא הני מילי? How do we know that? And the גמרא answers: דתנו רבנן, because the רבנן learned, the פסוק says: ושרף אותו כאשר שרף את הפר הראשון. It says concerning the פר העלם דבר של ציבור that you should burn it as you burned the first פר. מאי תלמוד לומר הראשון? What does the פסוק mean with the word הראשון? In the תורה, the order of the פרשיות in פרשת ויקרא is that first comes the פרשה of the פר of the כהן גדול, then comes the פרשה concerning the פר העלם דבר של ציבור. And the דינים of the פר העלם דבר של ציבור is exactly as the דינים concerning the פר כהן משיח. So the פסוק says there by the פר of the העלם דבר של ציבור that you should burn it like you burned the first פר. Now, what does the פסוק mean 'the first פר'? It means the פר that was mentioned before. But the question is: why does the תורה have to say that? The תורה says already: ועשה לפר כאשר עשה לפר החטאת כן יעשה לו, that you should do to this פר like you did to the other פר, which is the פר of the כהן גדול. So since the תורה writes that already, why did the תורה have to write here again that you should burn it as you burned the first פר? But what does the תורה mean with the words 'the first פר'? שיהא ראשון, that it should be first, קודם לפר העדה, before the פר of the עדה, of the העלם דבר של ציבור, לכל מעשיו, in all its ענינים that you have to do with it. Then the גמרא says: תנו רבנן, the רבנן learned:

פר כהן משיח ופר העדה עומדים, if the פר of the כהן גדול and the פר of the עדה are standing, פר כהן משיח קודם לפר העדה בכל מעשיו, the פר כהן משיח comes before the פר העדה in everything that you have to do to it. And the ברייתא gives a reason, because הואיל ומשיח מכפר, since the כהן גדול is the one that brings the atonement, brings the כפרה, והעדה מתכפרת, the עדה are the ones that get the כפרה, דין הוא, it only makes sense, שיקדים המכפר למתכפר, that first should come the מכפר, the one that brings the כפרה, which is the כהן גדול, and then should come the מתכפר, the one who gets the כפרה. So therefore, the פר of the כהן גדול comes before the פר of the עדה. וכן הוא אומר, the ברייתא also quotes the פסוק, it says: וכפר בעדו ובעד ביתו ובעד כל קהל ישראל. And this is concerning the קרבנות that you bring on יום כיפור, and the פסוק says he should forgive for himself, and for his household, and for for the whole כלל ישראל. So we see, first comes for himself, then comes the כפרה for the כל כלל ישראל. Then the גמרא continues פר העלם דבר של ציבור קודם לפר של עבודת כוכבים. If you have a פר העלם דבר של ציבור and you have a פר that you have to bring for עבודה זרה, as we learned before that if the ציבור worshipped עבודה זרה based on the פסק דין of בית דין, so then they have to bring a פר and a שעיר, so if you have the פר העלם דבר של ציבור standing, and you also have the פר of עבודה זרה of the ציבור standing, so then the פר העלם דבר של ציבור comes before the פר of עבודה זרה. מאי טעמא, what is the reason? האי חטאת והאי עולה. This is a חטאת and this is an עולה. The פר העלם דבר של ציבור is a חטאת, but the פר of עבודה זרה is an עולה, because by עבודה זרה the דין is that the ציבור has to bring two קרבנות, a פר and a שעיר. The פר is an עולה and the שעיר is a חטאת. So since the פר העלם דבר של ציבור is a חטאת, and the פר of עבודה זרה is an עולה, the פר העלם דבר של ציבור comes first. דתניא, because we learn in a ברייתא, the פסוק says והקריב את אשר לחטאת ראשונה. This is the פסוק concerning the קרבן עולה ויורד. The דין there is that if you can't afford to bring a בהמה, then you have to bring two birds, and one will be a חטאת, and one will be an עולה. The פסוק there says והקריב את אשר לחטאת ראשונה, you should be מקריב the one bird that is for the חטאת, that you should be מקריב first. And the question is מאי תלמוד לומר, why does the פסוק have to say that? אם ללמד, if it comes to teach us שתהא חטאת ראשונה, that the חטאת of the two birds should be first before the עולה, הרי כבר נאמר, doesn't it say further, ואת השני יעשה עולה כמשפט, that the second one he should make for an עולה as the דין is. So we already know that the second one is an עולה, so automatically the first one is a חטאת. So why does the פסוק have to say you should bring the חטאת first? אלא זה בנה אב, but that teaches us for the whole תורה, שיהיו כל חטאות קודמות לעולות הבאות עמהן, that all חטאות should be before an עולה that comes along with it. וקיימא לן and we פסקן, אפילו חטאת העוף קודמת לעולת בהמה, that even if the חטאת is a bird, and the עולה is a בהמה, is a an animal, the חטאת העוף comes first, because a חטאת always comes before an עולה. And therefore when you have the פר העלם דבר של ציבור waiting, which is a חטאת, and you have the פר for עבודה זרה which is waiting, which is an עולה, the פר העלם דבר של ציבור comes first. פר עבודת כוכבים קודם לשעיר עבודת כוכבים. The פר of עבודה זרה comes before the שעיר of עבודה זרה. And the גמרא asks למה, why? האי חטאת והאי עולה. Isn't this a חטאת and this an עולה? The פר is an עולה, and the שעיר is a חטאת, and we just said that always a חטאת comes before the עולה, so the שעיר which is a חטאת should come before the פר which is an עולה. So the גמרא says אמרי במערבא משמיה דרבא בר מרי, במערבא in ארץ ישראל they say in the name of רבא בר מרי or in the name of רבה בר מרי, דחטאת עבודת כוכבים חסירה אלף. By the חטאת of עבודה זרה, the פסוק skips an א. וחטת כתיב. The פסוק says וחטת, and normally a חטאת is spelled למד, חית, טית, אלף, תף, but the way it's spelled in the תורה in this פסוק is without an אלף. So by the תורה writing it without an אלף, it's teaching us that something missing in the חטאת makes it weaker, and because of that, the עולה in this case comes before the חטאת. רבא אמר, רבא says, כמשפט כתיב בה. It says there in the פסוק you should bring it כמשפט, as the law is, which means as it is mentioned in the תורה. And since in the תורה the פר is mentioned before the שעיר, so therefore in this case where the תורה stressed that you should do it as the דין is, which means as the תורה had said it, so you have to bring it in the order the way the תורה said it. And since in the תורה the פר comes before the שעיר, so you have to bring the פר before the שעיר even though the פר is the עולה and the שעיר is the חטאת. שעיר עבודת כוכבים קודם לשעיר נשיא. The שעיר of עבודה זרה comes before the שעיר of a נשיא. If you have the שעיר of עבודה זרה standing, and also the שעיר for a נשיא standing, the שעיר of עבודה זרה comes first. מאי טעמא, what is the reason? האי ציבור והאי יחיד. The שעיר of עבודה זרה is a קרבן ציבור, that's the קרבן from the whole community. The שעיר of the נשיא is only a קרבן יחיד, so ציבור comes before יחיד. שעיר נשיא קודם לשעירת יחיד. The שעיר that a נשיא brings comes before the שעירה of a יחיד. If a יחיד, an individual, an ordinary person brings a חטאת, so we know he could bring a כשבה or a שעירה. So the שעיר of a נשיא comes before the שעירה of a יחיד. מאי טעמא, האי מלך והאי הדיוט. The reason is because he is a מלך and that person is an ordinary person, and a מלך comes before the ordinary person. שעירת יחיד קודמת לכשבת יחיד. If you have two people bringing a קרבן חטאת, and one chose to bring the שעירה, the female goat, and one brought the female sheep, the כשבה, so the שעירה of the יחיד comes before the כשבה of the יחיד. And the גמרא asks והתניא, didn't we learn, כשבת יחיד קודמת לשעירת יחיד? In a ברייתא we learned the opposite, that the כשבה of a יחיד comes before the שעירה of a יחיד. אמר אביי, אביי said, תנאי היא, it's a מחלוקת תנאים. These two ברייתות argue. מר סבר, one holds, שעירה עדיפא, that the שעירה is better, is more important, and that's why that's first, שכן נתרבתה אצל עבודה זרה ביחיד, that we find that if a יחיד worships עבודה זרה, then he brings a שעירה. that we see a שעירה has more חשיבות than the כשבה, because the כשבה is not brought in the case of עבודה זרה ביחיד, and the שעירה is brought. So that shows a greater חשיבות to it, and therefore that comes first. ומור סבר, and one holds, the other ברייתא holds, כשבה עדיפא, the כשבה is more important, שכן נתרבתה באליה, because here you have more

that you bring on the מזבח. You also bring the אליה. Part of the tail is brought on the מזבח, and that is only by a כשבה. By a שעירה, you don't bring the tail, and by a כשבה you do, so there is more of the כשבה that goes on the מזבח to השם, and therefore that is more important, and therefore this ברייתא holds that the כשבה comes first. עומר קודם לכבש הבא עמו. On the second day of פסח, they had to bring the special קרבן מנחה, which was called קרבן עומר, made of flour of barley, and together with that they had a כבש. A sheep was supposed to be brought as a קרבן. So the עומר itself is brought before the כבש that comes along with it. שתי הלחם קודמין לכבשים הבאים עמהן. On שבועות, there was a special קרבן, שתי הלחם, that you had to bring two breads, two חלות, and they were חמץ, and along with that, they had sheep that had to be brought as a קרבן. The two breads were not brought on the מזבח, but the sheep were brought. So, the דין here too is that the שתי הלחם come before the כבשים. זה הכלל, because this is the rule, הבא בגין היום קודם לדבר הבא בגין לחם. Anything that comes because of the day comes before those things that come because of the bread. The עומר comes because of the day. The כבש that comes is because of the עומר, and therefore you bring the כבש. So it is because of the bread. That's why that comes second. And the same thing with the שתי הלחם. שתי הלחם is brought because it's שבועות, so it's brought because of the day. The כבשים come because of the שתי הלחם, because of the bread. So what is brought because of the day comes before what is brought because of the bread. Then the משנה says, האיש קודם לאשה להחיות, a man comes before a woman to let live, ולהשיב אבידה, and to return a lost object, which means that if you are able to give life or to a man or to a woman, so then the man comes first. And the same if you're able to return an object and you have a choice of the man or the woman, so the man comes first. But והאשה קודמת לאיש, a woman comes before the man לכסות, for clothes. If both of them need clothes, the woman comes first. ולהוציא מבית השבי, or to take out from captivity, so then you first should release the woman and then the man. בזמן ששניהם עומדים בקלקלה, if both of them, the man and the woman, are in a position that they will be exposed to immoral acts, so then האיש קודם לאשה, then the man comes first. If we're afraid that they're going to do an immoral act with a man, משכב זכר, and with a woman they're going to do an immoral act, the act with the man is worse, and therefore you have to try to get him freed before the woman. גמרא: תנו רבנן, and the רבנן learned, היה הוא ואביו ורבו בשבי, if he and his father and his רבי were in captivity, הוא קודם לרבו, he comes before his רבי. In other words, the first thing you have to do is try to get yourself freed. ורבו קודם לאביו, his רבי comes before his father. אמו קודמת לכולם, his mother comes before them all. And the reason is, because there is more embarrassment for a woman to be in captivity, and therefore he's to teach to release her first. חכם קודם למלך ישראל. A חכם comes before even a Jewish king. If they are both in captivity, so first you have to try to free the חכם, then the מלך ישראל. Why? Because חכם שמת אין לנו כיוצא בו. If a חכם dies, there is no one like him, there is no one that can replace him. מלך ישראל שמת, but if a king of ישראל dies, כל ישראל ראויין למלכות. All the יידן are fit to מלכות. Every ייד could be a king. מלך קודם לכהן גדול. A מלך comes before the כהן גדול, שנאמר, like the פסוק says, ויאמר המלך להם, the king said to them, קחו עמכם את עבדי אדוניכם וגו׳, take along with you the servants of your master. And here, דוד המלך is referred as a master even though he was talking to צדוק the כהן גדול. So we see that the כהן גדול is under the מלך, so therefore the מלך comes before the כהן גדול. כהן גדול קודם לנביא. The כהן גדול comes before the prophet, שנאמר, because it says, ומשח אותו שם צדוק הכהן ונתן הנביא. This is the פסוק where דוד המלך says that they should anoint שלמה as king, and who should do it? צדוק the כהן גדול and נתן the נביא. הקדים צדוק לנתן. He first mentions צדוק the כהן גדול, and then נתן which is a נביא. So we see that a כהן גדול comes before a נביא. ואומר, the פסוק says, שמע נא יהושע הכהן הגדול אתה ורעיך וגו׳, that listen, יהושע the כהן גדול, you and your friends, etc. יכול, I would think, הדיוטות היו, they were simple people, his friends, תלמוד לומר, the פסוק says, כי אנשי מופת המה, they are people with a special sign, ואין מופת אלא נביא, and when it says a לשון מופת it means a prophet, שנאמר, because it says concerning a נביא, ונתן אליך אות או מופת, and he should give to you a sign or a מופת. So we see that when it says, "Listen יהושע the כהן גדול, you and your friends," his friends were נביאים, and nevertheless they are called friends, of the כהן גדול, because the כהן גדול was greater. From here we also see that the כהן גדול comes before a נביא. משוח בשמן המשחה קודם למרובה בגדים. A כהן גדול that's anointed with the שמן המשחה comes before a כהן גדול which is only a כהן גדול because he has more clothes, because he has the eight בגדים. מרובה בגדים קודם למשיח שעבר מחמת קריו. A מרובה בגדים, a כהן גדול, even though he wasn't anointed, but he is a כהן גדול because of the extra clothes, comes before a כהן משיח that was released from his position because he became a בעל קרי. משיח שעבר מחמת קריו קודם לעובר מחמת מומו. A משיח that was released from his position because he was a בעל קרי comes before a כהן משיח that was released from his position because of a blemish. עובר מחמת מומו קודם למשוח מלחמה. A כהן גדול, even though he was released from his position because of a blemish, comes still before the כהן which was anointed to be the general of the war. משוח מלחמה קודם לסגן. The anointed for the war comes before the assistant כהן גדול. סגן קודם לאמרכל. The סגן comes before an אמרכל. מאי אמרכל? The גמרא asks, what is an אמרכל? אמר רב חסדא, Rav Chisda said it is an abbreviation of two words, אמר כולא. He says everything, which means everything is under his control. So he, even though he is under the סגן, but nevertheless, he is still the top of everything else. אמרכל קודם לגזבר. This אמרכל comes before the treasurer of the בית המקדש. גזבר קודם לראש משמר. The treasurer of the בית המקדש comes before the head of the משמר, because we know that they were divided into משמרות. Each משמר was divided into a בית אב, into families, and each משמר had the head of the משמר, and each בית אב had the head of that בית אב. So the גזבר comes before the head of the משמר. ראש משמר קודם לראש בית אב. The head of the משמר comes before the head of the family. ראש בית אב קודם לכהן הדיוט. The head of a family of כהנים is before an ordinary כהן הדיוט. Then the גמרא says: איבעיא להו, they ask a question, the ענין טומאה, concerning טומאה, we know a כהן is not allowed to make himself טמא for a dead body. Nevertheless, for a מת מצוה, everyone is allowed. A מת מצוה is a person who has nobody that should involve himself in the burial. For instance, if you go someplace in the woods and you see a dead body and no one is there to involve himself in the burial of this מת, so then even a כהן גדול is supposed to do it. The question is, concerning טומאה, who comes first? סגן ומשוח מלחמה, איזה מהם קודם? If you

have the סגן, the assistant כהן גדול, and the משוח מלחמה, the one who was anointed for the war, the general, and they're both going and there's a מת מצוה, which of the two comes first? In other words, which of the two should make himself טמא? אמר מר זוטרא בריה דרב נחמן, so Mar Zutra the son of Rav Nachman said: תא שמע, come hear, I'll answer your question. דתניא, we learned in a ברייתא: סגן ומשוח מלחמה שהיו מהלכין בדרך, if the סגן and the משוח מלחמה were going on the road, ופגע בהן מת מצוה, and they met up with a מת מצוה, מוטב שיטמא משוח מלחמה ואל יטמא סגן. It's better that the משוח מלחמה should become טמא, and not the סגן, שאם יארע בו פסול בכהן גדול, because if there will happen a פסול in the כהן גדול, a disqualification in the כהן גדול, נכנס הסגן ומשמש תחתיו, so the סגן, the assistant כהן גדול will have to go in and do the עבודה instead of him. So therefore, it is better that the סגן should stay טהור, rather than the משוח מלחמה. Because the סגן always has to be ready just in case he will be needed for the עבודה, and if he will become טמא, he won't be able to do the עבודה. But then the גמרא asks: והתניא, didn't we learn in a different ברייתא, משוח מלחמה קודם לסגן, that משוח מלחמה is before the סגן, which means the משוח מלחמה is more important, on a higher level than the סגן? Now, if so, when it comes to become טמא, let the סגן become טמא. Because it's self-understood, the higher level the כהן is, the more reason it is he shouldn't become טמא. So therefore, if the משוח מלחמה is in a higher level than the סגן, so when it comes to become טמא, let the סגן become טמא, and not the משוח מלחמה. The גמרא says: אמר רבינא, Ravina said: כי תניא ההיא להחיותו. That ברייתא was only said concerning להחיותו, when it comes to save the life, and you have a choice to save the life or of the משוח מלחמה or of the, Therefore, if the משוח מלחמה is in a higher level than the סגן, so when it comes to become טמא, let the סגן become טמא, and not the משוח מלחמה. The גמרא says: אמר רבינא, Ravina said: כי תניא ההיא להחיותו. That ברייתא was only said concerning להחיותו, when it comes to save the life, and you have a choice to save the life or of the משוח מלחמה, or of the סגן, the משוח מלחמה comes first. But otherwise, concerning become טמא, the משוח מלחמה should become טמא, as we said before, because the סגן always has to be prepared, ready just in case he'll have to do the עבודה if there is a פסול in the כהן גדול. So therefore, it makes more sense that the סגן should stay טהור, and the משוח מלחמה should be the one to be מטמא himself for the מת מצוה. Then the משנה continues: כהן קודם ללוי, a כהן comes before a לוי. לוי לישראל, a לוי comes before an ישראל. ישראל לממזר, an ישראל comes before a ממזר. A ממזר is a person who was born from a relation that was forbidden with an איסור כרת. וממזר לנתין, a ממזר comes before a נתין. נתין are those people that came from the גבעונים, that they were מגייר themselves, but nevertheless they were forbidden to get married into כלל ישראל. So ממזר comes before a נתין. ונתין לגר, a נתין comes before a convert. וגר לעבד משוחרר, and a גר comes before a freed עבד. An עבד כנעני, a גויישער עבד, if he is freed by his master, he automatically becomes a איד and is מחוייב in all the מצות. While he is an עבד, he is not a complete איד. He is מחוייב only in the מצות like a woman is מחוייבת, but he is exempt from the מצות עשה שהזמן גרמא, from those positive מצות that have a time limit. But after he is freed, so then he becomes a complete איד. Nevertheless, a גר comes before the עבד משוחרר. אימתי, when is this said? בזמן שכולן שוין, when they are all equal. אבל אם היה ממזר תלמיד חכם וכהן גדול עם הארץ, but if the ממזר happened to be a תלמיד חכם, and the כהן גדול happened to be an עם הארץ, ממזר תלמיד חכם קודם לכהן גדול עם הארץ. So the ממזר תלמיד חכם comes before the כהן גדול עם הארץ, because תורה is more important, and therefore, since the ממזר is a תלמיד חכם, so he comes first before the כהן גדול, which is an עם הארץ. The גמרא says, כהן קודם ללוי, the כהן comes before the לוי, שנאמר, because the פסוק says in דברי הימים: בני עמרם אהרן ומשה, the children of עמרם, that was אהרן and משה. ויבדל אהרן להקדישו קדש קדשים, and אהרן was separated to make him holy, קדש קדשים, the holy of holies. So we see that between the two, אהרן and משה, אהרן was separated to be holy. So אהרן, who is the כהן, is holier than משה, who is the לוי. So we see that the כהן comes before the לוי. לוי קודם לישראל, the לוי comes before the ישראל, שנאמר, because the פסוק says, בעת ההיא, at that time, הבדיל השם את שבט הלוי וכולי וגומר, that השם separated the שבט הלוי from all the יידן. So we see that לוי is greater than a ישראל. ישראל קודם לממזר, a ישראל comes before a ממזר, and the reason is, שזה מיוחס וזה אינו מיוחס. This one, the ישראל, is a מיוחס. He is born from a marriage which was מותר, and the other one is not a מיוחס. His יחוס, his lineage, his descendancy, is not a good one, and therefore the ישראל comes first. ממזר קודם לנתין, the ממזר comes before a נתין, זה בא מטיפה כשרה וזה בא מטיפה פסולה. This one, the ממזר, at least came from a drop which was כשר. In other words, the father was a איד. וזה בא מטיפה פסולה, but the נתין came from a drop which is פסול. His father was also a נתין, and therefore the ממזר comes first. נתין קודם לגר, a נתין comes before a convert. Why? זה גדל עמנו בקדושה, because he, the נתין at least, was raised among the יידן in קדושה, in holiness. וזה לא גדל עמנו בקדושה, but the גר, this was not raised with us in קדושה. Even though he is a איד now, but he was raised as a גוי, and therefore he is not as great as a נתין. גר קודם לעבד משוחרר, a גר comes before a freed slave. זה היה בכלל ארור וזה לא היה בכלל ארור. He, the slave, was included in ארור, which is a curse, and the גר was not included in the curse. What do we mean that an עבד is included in the curse? Because we see by נח, when נח wanted to curse כנען, what did he say? That he should be an עבד to his brothers. So we see that the greatest curse is to be an עבד. So therefore, this עבד כנעני was בכלל a curse, and the גר, he was a גוי, but he wasn't an עבד. So therefore, he wasn't בכלל ארור. So he comes before the עבד משוחרר. But then the משנה said: אימתי, when is this being said? בזמן שכולן שוין וכולי, when they are all equal. But if the ממזר is a תלמיד חכם, he comes before even the כהן גדול who is an עם הארץ. מנא הני מילי, how do we know that? אמר רבי אחא ברבי חנינא, so רבי אחא ברבי חנינא said, אמר קרא, because the פסוק says, יקרה היא מפנינים, it is more precious than פנינים. Now, פשוט פשט in פנינים means pearls, and this refers to the תורה. But we דרשן that it means that the תורה is more precious מכהן גדול שנכנס לפני ולפנים, from the כהן גדול that goes in the inner of inners. The word פנינים would mean לפני ולפנים. So when the פסוק says that תורה is more precious than פנינים, that means the תורה is more precious than the one that goes לפני ולפנים, in the inner of inners in the קדש הקדשים. Who goes in the קדש הקדשים? The כהן גדול

once a year on יום כיפור. But this says that the תורה is more precious than that. And that's how we know that even a ממזר, if he is a תלמיד חכם, he learns תורה, he knows תורה, he is greater than a כהן גדול who is an עם הארץ. תניא, we learned: רבי שמעון בן יוחאי אומר, רבי שמעון בן יוחאי says, בדין הוא שיקדים עבד משוחרר לגר, באמת, an עבד משוחרר should be before a גר, שזה גדל עמנו בקדושה וזה לא גדל עמנו בקדושה, because the עבד משוחרר was raised with us in holiness. Because an עבד, he was raised in a Jewish home, even though he himself is an עבד, but he was raised among יידן in קדושה. But the גוי לא גדל עמנו בקדושה, he was not raised with us in קדושה. So therefore now that he converts, he enters the household of יידן, but before that, he was not raised among יידן. So the עבד should come first. אלא, but the reason why the גר comes first: שזה היה בכלל ארור וזה לא היה בכלל ארור, because he was included in ארור, the עבד was included in the curse, and the גר was never included in the curse. So the גמרא says: שאלו תלמידיו את רבי אלעזר ברבי צדוק, the תלמידים asked רבי אלעזר ברבי צדוק: מפני מה הכל רצין לישא גיורת, why does everyone run to marry a גיורת, ואין הכל רצין לישא משוחררת, and not everyone would run to marry a woman slave that became free. In other words, a ייד would rather marry a convert than a woman who used to be a שפחה כנענית. אמר להם, so he said to them, because זו היתה בכלל ארור, because she, the שפחה כנענית that became free, used to be included in ארור in the curse, וזו לא היתה בכלל ארור, but the גיורת was never included in the ארור. דבר אחר, another פשט, another reason: זו היתה בחזקת שימור, this one, which means the גיורת, was בחזקת שימור, the חזקה is that she watched herself from not committing זנות, וזו לא היתה בחזקת שימור, and she was not in the חזקה of watching herself from זנות, because we know that a שפחה is more הפקר, is more free for זנות, than a regular גויה. And therefore, people would rather marry a גיורת than a שפחה. That's one פשט. Another פשט is, a שפחה to become free doesn't depend on her. If a master decides to free her, she becomes free. But a גויה to become a גיורת, it does depend on her. So this גויה who became a גיורת, obviously, she intended for a while to become a גיורת. Now since she intended to become a גיורת, definitely she watched herself from זנות during that time when she wanted to become a גיורת. While the שפחה, since it doesn't depend on her, so there is no שימור, there is no time when she watches herself because she knows she's going to become free. And therefore, a גיורת comes before a שפחה משוחררת. Then the גמרא says, שאלו תלמידיו את ר' אלעזר, the תלמידים asked ר' אלעזר, מפני מה הכלב מכיר את קונו, why does a dog recognize his boss, his owner, והחתול אינו מכיר את קונו, and a cat does not recognize its owner? אמר להם, so he said to them, ומה האוכל ממה שעכבר אוכל, if we know that if someone eats from food that a mouse ate from, משכח, he forgets, eating from the food that a mouse ate causes a person to forget his learning. האוכל עכבר עצמו, על אחת כמה וכמה, so certainly if you eat the mouse itself, certainly you forget. So that's why a cat forgets and doesn't remember its owner, because it eats mice, so that causes it to lose its memory and that's why it doesn't recognize its owner. שאלו תלמידיו את ר' אלעזר, the תלמידים asked ר' אלעזר, מפני מה הכל מושלין בעכברים, why does everyone control the mice, which really means why does everyone persecute and always chase the mice? And he answered, מפני שסורן רע, because they have a bad nature. מאי היא, what is their bad nature that they see? רבא אמר, רבא says, אפילו גלימי גייסי, they chew even on clothes. Not only do they eat food, but they even chew on clothes, which is not for their pleasure, because they won't eat it anyway, it's just to destroy, so we see their bad nature. רב פפא אמר, רב פפא says, אפילו קופשא דמרא גייסי, that they even chew on the wood which is the handle of an axe, the handle of a shovel. So this shows their bad nature. Then the גמרא says, תנו רבנן, the רבנן learned, חמשה דברים משכחין את הלמוד, five things make a person forget his learning: האוכל ממה שאוכל עכבר, if you eat from what a mouse ate, וממה שאוכל חתול, and from what a cat ate, והאוכל לב של בהמה, and if someone eats the heart of a בהמה, והרגיל בזיתים, if someone eats very frequently olives, והשותה מים של שיורי רחיצה, someone drinks the remains of the water that was used for washing, והרוחץ רגליו זו על גבי זו, and if someone washes his feet one on top of the other. ויש אומרים, and some say, אף המניח כליו תחת מראשותיו, also if somebody puts his clothes under his head, like when he sleeps, under his pillow he puts his clothes, that also causes a person to forget his learning. Then it says, חמשה דברים משיבין את הלמוד, there are five things that brings back a person the memory of his learning: פת פחמין, if you eat bread baked on coals, פחמין עצמן, and certainly the coals themselves, והאוכל ביצה מגולגלת, if someone eats a roasted egg בלא מלח without salt, והרגיל בשמן זית, if someone eats frequently olive oil, והרגיל ביין ובשמים, if you are frequent in wine and in spices, והשותה מים של שיורי עיסה, and if you drink the water that remained from the kneading of the dough. ויש אומרים, and some say, אף הטובל אצבעו במלח, also if you dip your finger in salt, ואוכל, and eat it. And the גמרא says, one of the things we said before that restores the memory of the learning, is והרגיל בשמן זית, if you eat a lot of olive oil, מסייע ליה לר' יוחנן, and this is a ראיה to what ר' יוחנן said, דאמר ר' יוחנן, because ר' יוחנן said, כשם שהזית משכח לימוד של שבעים שנה, just like eating an olive itself could make a person forget the learning that he gathered in 70 years, כך שמן זית משיב לימוד של שבעים שנה, so too olive oil will restore the memory of the learning that he did in the 70 years. Then the גמרא says, it says before, והרגיל ביין ובשמים, that one of the things that restores the learning is if he eats, drinks a lot of wine and spices, מסייע ליה לרבא, this is a ראיה to what רבא said, דאמר רבא, because רבא said, חמרא וריחני פקחין, that wine and a good smell makes a person smart. Then we also said, והטובל אצבעו במלח, if you dip your finger in salt, אמר ריש לקיש, ריש לקיש said, ובאחת, only with one finger, אבל בשתים, but with two depends on a מחלוקת of תנאים, because we learned, רבי יהודה אומר, רבי יהודה says, אחת ולא שתים, only if you do it with one and not with two. רבי יוסי אומר, רבי יוסי says, שתים ולא שלש, if you do it with two, but not with three. וסימנך, and a סימן to remember the מחלוקת, is קמיצה. If you want to remember whether the מחלוקת was if you should do two fingers and not three, or maybe three and not four, or the מחלוקת was, as we did have it, that whether you do one and not two, or two and not three, the way to remember it is by remembering the word קמיצה. קמיצה is the third finger from the thumb. So, if you don't count the thumb because that is not in the same line of the other fingers, and you would bend down your קמיצה, your third finger, so what you have is on the right side you have one finger sticking out, and on the other side you have two fingers sticking out. So this will remind you that the מחלוקת is between two and one, cuz on one side you have one, and on the other side you have two. So you will remember that the מחלוקת is, according to one opinion, you have to do it with one finger, and according to the other opinion, you have to do it with two fingers. And you'll remember that this is the מחלוקת, and not whether you should do it with two fingers, or you should do it with three fingers. Then the גמרא says,

עשרה דברים קשים ללימוד, there are ten things which are not good for learning: העובר תחת אפסר הגמל, if someone goes under the bit of the camel, וכל שכן תחת גמל עצמו, and certainly if he goes under the camel itself; והעובר בין שני גמלים, or someone passes between two camels; והעובר בין שתי נשים, if you pass between two women; והאשה העוברת בין שני אנשים, or a woman who passes between two men; והעובר מתחת ריח רע של נבילה, if someone passes under the bad smell of נבילה, which really means if you go around smelling the smell of נבילה, because the smell always goes over the person. When you stand by the smell, the smell covers you around and goes over you, so when it says here, if you go under the bad smell of נבילה, it means if you smell נבילה; והעובר תחת הגשר שלא עברו מתחתיו מים מ׳ יום, if someone goes under a bridge that water didn't pass through there for forty days; והאוכל פת שלא בשלה כל צרכה, or if you eat bread that wasn't baked completely; והאוכל בשר מזוהמא דליסטרין, if you eat meat out of a soup ladle, and why it's called זוהמא דליסטרין, because זוהמא means the dirt, because with this ladle, that's where you push away the

dirt that gathers on top of the soup; והשותה מאמת המים העוברת בבית הקברות, or if you drink from a stream of water that runs through the cemetery; והמסתכל בפני המת, or if you look into the face of the dead person; ויש אומרים, and some say, אף הקורא כתב שעל גבי הקבר, also if you read the writing which is on top of the grave. All these things are not good for the person's memory of the תורה that he learned. Concerning what we learned earlier in the גמרא, that the משוח בשמן המשחה comes before the מרובה בגדים, that the כהן גדול who is anointed with the שמן המשחה, he is before the כהן גדול who's only a כהן גדול because he's מרובה בגדים, the תוספות רא״ש asks a קשיא: how is it possible to have two כהנים גדולים? And we're saying here is that they're both כהנים גדולים, because concerning either of them, the גמרא doesn't say שעבר. Because the גמרא in other cases mentions a כהן גדול שעבר, but here the גמרא did not mention שעבר. So obviously, they are both active כהנים גדולים, just one is משוח בשמן המשחה and the other one is just מרובה בגדים. And the גמרא says that the שמן המשחה comes first, and the reason for that is because he has a higher קדושה, as we see that he brings the פר העלם דבר של צבור, while the מרובה בגדים doesn't. But the question is: how can we have two כהנים גדולים at the same time, and neither of them is called a כהן שעבר? So he says, some say the פשט is that the כהן משיח became טמא, so they had to appoint another כהן גדול instead of him. When they appointed the second כהן גדול, it was already after the time that יאשיהו hid the שמן המשחה, so the second כהן גדול now is only a מרובה בגדים. So we're saying that the one that is משוח בשמן המשחה, since he had it before they hid the שמן המשחה, but he was still משוח בשמן המשחה, he comes before the second one, who is a מרובה בגדים. But this doesn't answer the question, he says, because then the גמרא should have said משוח בשמן המשחה comes before a מרובה בגדים שעבר. Just like we say, מרובה בגדים קודם למשיח שעבר, so here also it should have said, משוח is before the מרובה בגדים שעבר. Because the only way it's possible to have the מרובה בגדים is if the כהן גדול was טמא, so then they had to appoint the מרובה בגדים, and now the כהן גדול that was משוח came back to his עבודה, so automatically the מרובה בגדים is עבר, so it should have said that a משוח is before the כהן מרובה בגדים שעבר, and it doesn't say שעבר. And another thing, in the גמרא in נזיר it says that the reason why the כהן משוח is before the מרובה בגדים is because the משוח brings the פר העלם דבר של צבור, and the מרובה בגדים doesn't, it could have said a different reason: it should have said because the כהן משוח בשמן המשחה is חזי לעבודה, he is able to do the עבודה, while The מרובה בגדים is not ראוי for the עבודה, because if, since the מרובה בגדים we're talking is a case שעבר, so he is not ראוי לא לכהן גדול, לא לכהן הדיוט. As the גמרא in נזיר itself says, that if you have a כהן משיח שעבר and a מרובה בגדים, מרובה בגדים comes first, even though normally the משיח is before, because the מרובה בגדים, since he is not עבר, he's ראוי לעבודה. The משיח שעבר is not ראוי לעבודה, the גמרא says there, because he's not ראוי לא לכהן גדול, לא לכהן הדיוט, because he is עבר. But just like we say that a כהן משיח, since he is עבר, is after the מרובה בגדים, so too the כהן משיח that is now practicing, לגבי the כהן מרובה בגדים שעבר, certainly he comes first. So the גמרא there when it says that כהן משיח is before מרובה בגדים, and we're saying it must mean the מרובה בגדים שעבר, the גמרא could have said this reason, because the כהן משיח is able to do the עבודה, while the כהן מרובה בגדים שעבר is not able to do the עבודה. And the גמרא there gives a different reason, because the כהן משיח brings the פר הבא על כל המצות, and the כהן מרובה בגדים doesn't bring the פר הבא על כל המצות. Therefore, the תוספות הרא"ש says that the פשט could be, for instance, if the כהן גדול became sick, and they appointed another כהן instead of him, and that second כהן did the עבודה for many, many years, let's say he was sick for a long time, or he went to גלות, or to מקלט, so he couldn't do the עבודה for a long time. So since the second one did the עבודה for such a long time, מסתמא, he says, probably even when the first כהן גדול will come back from גלות, or the first כהן גדול will become healthy again, still they will not relieve the second כהן גדול from his עבודה. That's only if the first one was relieved from his עבודה because of a קרי, so then we say that the second one was only appointed for a short while, so when the first one comes back, the second one is not considered a כהן גדול. But in a case where he went away for a long time, and the second one did the עבודה for a long time, so then the second one will still remain a כהן גדול. And that's what they mean here, that if we have two כהנים גדולים, one is a משוח בשמן המשחה, and the other one is a מרובה בגדים, and the reason בפשטות is because they appointed the second one after יאשיהו already hid the שמן המשחה. But לפועל, now we have two, because when the first one came back, the second one will still remain because he did the עבודה for a long time. So here we say that the כהן משיח comes before the מרובה בגדים. Then the next case in the גמרא was, מרובה בגדים comes before a משיח שעבר. תוספות הרא"ש explains, what is the case here? For instance, if the כהן משיח happened to have a קרי, so then they appointed another כהן גדול, and they were מושח him too, they anointed him too. Then the כהן גדול died, the first כהן גדול, and they appointed another כהן גדול, and he was appointed already after the שמן המשחה was hidden, so he is only a מרובה בגדים. So now you have the כהן משיח is עבר, because he did not stay as כהן משיח, because he was only anointed because the first one was a בעל קרי, and we said before when the first is a בעל קרי, and that's why you appoint a second one, so as soon as he becomes טהור, he comes back to his עבודה, and then the second כהן גדול is taken away from his עבודה, and he is already now in the category of משיח שעבר. And now if the first one died, and they appointed a second one who is a מרובה בגדים, so now you have two: you have a מרובה בגדים who is a כהן גדול now, and you also have a משיח שעבר because he did the עבודה for a short while, and he was a משוח בשמן המשחה in the lifetime of the first one. And that's what the גמרא here means, that מרובה בגדים comes before a משיח שעבר. But one might ask, why did they do that? When the first כהן גדול died, why did they appoint a מרובה בגדים? Why didn't they appoint that משיח שעבר, that he should be the כהן גדול now, and he was already משוח from before? So he says it's possible, for instance, if the other one, the מרובה בגדים, was a bigger חכם, so therefore they appointed him rather than to appoint the one that was משיח שעבר, or maybe the מלך appointed him, as we find that certain times the מלך, the king, would appoint who should be the כהן גדול. So therefore, there is a possibility of having a משיח שעבר and a מרובה בגדים. Concerning what the גמרא says, that if the ממזר was a תלמיד חכם and the כהן גדול was an עם הארץ, so then the ממזר תלמיד חכם comes before the כהן גדול עם הארץ. And the גמרא said because the פסוק says יקרה היא מפנינים, that the תורה is more precious, מפנינים, from the כהן גדול who goes into the לפנים ולפנים. So the רבי רש"ב, the ליובאוויטשער רבי, ר' שלום דובער, explains in his מאמרים על פי חסידות the reason for what the גמרא says here. And he says it is because the בית המקדש was the holiest place of the world, but nevertheless it was part of the world, but in the world itself it was the holiest place of the world. But תורה, we know, is קדמה לעולם. תורה comes before the world, and it doesn't mean in time, but what it means is that the תורה is in a much higher level than the world. And even though the תורה was נתלבש in the world, the תורה was brought down into this world, and the מצות were brought down into this world, and that's why when we learn תורה, we learn About things that deal with this physical world, for instance when we learn שור שנגח את הפרה we're learning about a שור and a פרה, which are physical objects of this world. When we do מצוות, we have to do the מצוות with physical objects of the world.

When we put on תפילין, we have to take a physical piece of leather, which is part of this physical world, and that's how we perform the מצוה. But nevertheless, it is only that the תורה was מתלבש in this physical world. The תורה dressed itself into this physical world, but the תורה wasn't חס ושלום changed to become part of this physical world, not even to say that this is the highest and most important thing of this world. What we do say is that the תורה is beyond the world, it was just put into a cover of this physical world. So when we learn about שור שנגח את הפרה, really in it is hidden all the spiritual things that are in the higher worlds. And it's self-understood, because we know that the תורה is חכמתו של הקדוש ברוך הוא, it is the חכמה of השם. We know that the מצוות are רצונו של הקדוש ברוך הוא, the will of השם. So how can we say that the חכמה of השם deals with a שור and a פרה or שנים אוחזין בטלית, etc.? And not only that, we see that the תורה even deals with things that are even lower than this simple physical world. It deals with people who are liars. It deals with different arguments between people, and one of them is a liar, and nevertheless when we learn תורה we talk about them. So it is not that this is חכמתו של הקדוש ברוך הוא and that is all. This is the way the חכמה of השם, which is in a very spiritual form, the way it is dressed into the physical form of the תורה. And just like somebody who gets dressed into clothes, it doesn't change the person who is dressed into clothes, and even if he will put on 10 sets of clothes, in the clothes is dressed the person himself. And that's why when you hug a person, it makes no difference whether you hug him if he is dressed in one set of clothes or in 20 sets of clothes, because you don't mean the clothes that he's dressed in, you mean the person himself. And the same is with the תורה. When we learn the תורה and we understand the תורה in our mind, so even though the תורה is dressed into the physical ענינים of this world, nevertheless in it is the true חכמתו של הקדוש ברוך הוא, the way it is by השם Himself. So when we learn תורה, and our mind is united with the תורה the way we have it, in it is חכמתו של הקדוש ברוך הוא. And the same applies to the מצוות. When we do a מצוה, even though we do it with a physical object, in it is hidden the true spiritual ענין of this מצוה. When it comes to do the מצוה, the only way we could fulfill the will of השם is if we do it במעשה, if we do it in action, with the physical object. And if we don't do it with the physical object, we are not יוצא the מצוה, because this is the רצון of השם. But we have to remember that in this מצוה, in the physical part of it is hidden the true רוחניות and spiritual part of the מצוה. And this all fits to the famous saying of the של״ה, that people think that התורה מדברת בתחתונים ורומזת בעליונים, the תורה speaks about things down here of this physical world, but hints to the spiritual world. That is not true, he says. התורה מדברת בעליונים ורומזת בתחתונים, the תורה speaks לכתחילה about spiritual things of the higher world, and is just רמז, hints to the physical things of this world. So the truth is, for us to understand the חכמה of השם, we can't take it the way it's in the spiritual sense. Only when you learn קבלה or חסידות, there you have a little bit of it, but also it's only a very little bit of it. But like this, we can't take it. The way we take it is the way it's put into the physical things of the world, the way it is in the תורה that we learn, and the same is with the מצוות. But we have to remember that in essence, all this is only a לבוש to the חכמה the way it is by השם. And therefore, when we compare the two, we compare the תורה, which essentially is beyond the world, to the בית המקדש, which is the highest and most holiest place of the world, but nevertheless it is part of the world, part of the creation, so obviously the תורה is greater, because the תורה is beyond creation, the תורה is חכמתו של הקדוש ברוך הוא, and as the רמב״ם says, הוא וחכמתו אחד, He and His חכמה are one, so really the תורה is not only the חכמה of השם, but it is השם Himself, who is the Creator of the world, but the בית המקדש is the highest level, the holiest place of the creation, of the world. So therefore the תורה is much higher than the בית המקדש. And that's what the גמרא means, that if you learn תורה you are greater than the כהן גדול who is נכנס לפנים ולפנים, that even though he has the זכות of going into the קדש הקדשים, which is within the בית המקדש itself, the holiest place, but still it is the holiest place of the בריאה. But the person who learns תורה connects himself not to the בריאה, but to the בורא Himself.