📜 Megillah — 9b

The Gemara infers that with regard to the matter of the bull brought by the High Priest on Yom Kippur, and with regard to the tenth of an ephah meal-offering, both this, the anointed High Priest, and that, the High Priest consecrated by donning multiple garments, are equal. The Gemara comments: The mishna is not in accordance with the opinion of Rabbi Meir, as if it were in accordance with the opinion of Rabbi Meir, it would be difficult. Isn’t it taught in a baraita: A High Priest consecrated by donning the multiple garments unique to the High Priest brings the bull brought for the unwitting violation of any of the mitzvot; this is the statement of Rabbi Meir. And the Rabbis say: He does not bring that offering. The Gemara asks: What is the reason for the opinion of Rabbi Meir? It is as it is taught in a baraita that it is written: “If the anointed priest shall sin” (Leviticus 4:3). From the word anointed, I have derived only that this halakha applies to a High Priest who was actually anointed with the oil of anointing. From where do I derive that even a High Priest consecrated by donning the multiple garments is also included in this halakha? The verse states: “The anointed,” with the definite article, indicating that the halakha applies to every High Priest. The Gemara asks: How did we establish the mishna? We established that it is not in accordance with the opinion of Rabbi Meir. Say the latter clause of the mishna: The difference between a High Priest currently serving in that capacity and a former High Priest is only with regard to the bull brought on Yom Kippur, and the tenth of an ephah meal-offering. The Gemara infers that with regard to all other matters, both this, a High Priest currently serving, and that, a former High Priest, are equal. If so we have arrived at the opinion of Rabbi Meir, as it is taught in a baraita: If temporary disqualification befell the High Priest, and they appointed another priest in his stead, then after the cause of disqualification of the first priest passes, he returns to his service as High Priest. With regard to the second priest, all of the mitzvot of the High Priest are incumbent upon him; this is the statement of Rabbi Meir. Rabbi Yosei says: The first returns to his service; the second is fit to serve neither as a High Priest nor as a common priest. And Rabbi Yosei said: There was an incident involving the priest Rabbi Yosef ben Elem of Tzippori, who, when disqualification befell a High Priest, the priests appointed him in his stead. And after the cause of the disqualification was resolved, the incident came before the Sages for a ruling with regard to the status of Rabbi Yosef ben Elem. And the Sages said: The original High Priest returns to his service, while the second is fit to serve neither as High Priest nor as a common priest. The Gemara explains: Neither as a High Priest, due to hatred, jealousy, and bitterness that would arise if there were two High Priests with equal standing in the Temple; nor as a common priest, because the principle is: One elevates to a higher level in matters of sanctity and one does not downgrade. Once he has served as a High Priest he cannot be restored to the position of a common priest. Is that to say that the first clause of the mishna is in accordance with the opinion of the Rabbis, who disagree with Rabbi Meir, and the latter clause is in accordance with the opinion of Rabbi Meir? Rav Ḥisda said: Indeed, the first clause of the mishna is in accordance with the opinion of the Rabbis, and the latter clause is in accordance with the opinion of Rabbi Meir. Rav Yosef said: The entire mishna is according to Rabbi Yehuda HaNasi, and he formulates it according to the opinions of different tanna’im, that is to say, resulting in a third opinion, in accordance with the opinion of the Rabbis with regard to a High Priest consecrated by donning multiple garments, and the opinion of Rabbi Meir with regard to a former High Priest. MISHNA: The difference between a great, public altar, such as the altars established at Nob and Gibeon, which served as religious centers following the destruction of the Tabernacle in Shiloh, and a small, personal altar on which individuals would sacrifice their offerings, is only with regard to Paschal lambs, which may not be sacrificed on a small altar. This is the principle: Any offering that is vowed or contributed voluntarily is sacrificed on a small altar, and any offering that is neither vowed nor contributed voluntarily, but rather is compulsory, e.g., a sin-offering, is not sacrificed on a small altar. GEMARA: The Gemara asks: Is the difference only Paschal lambs and nothing more? The continuation of the mishna indicates that there are additional differences. The Gemara answers: Say that the difference between them is only with regard to offerings that are similar to Paschal lambs. The Gemara asks: According to whose opinion is the mishna taught? The Gemara answers: It is according to the opinion of Rabbi Shimon, as it is taught in a baraita that Rabbi Shimon says: Even the public sacrificed only Paschal lambs and compulsory offerings for which there is a set time, like fixed communal offerings. However, compulsory offerings for which there is not a set time, e.g., sin-offerings brought for an unwitting transgression committed by the community, are sacrificed neither here on a small altar nor here on a great altar; they are sacrificed only in the Temple. MISHNA: The difference between the Tabernacle in Shilo and the Temple in Jerusalem is only that in Shiloh one eats offerings of lesser sanctity, e.g., individual peace-offerings, thanks-offerings, and the Paschal lamb, and also the second tithe, in any place that overlooks Shiloh, as Shiloh was not a walled city and any place within its Shabbat boundary was regarded as part of the city. And in Jerusalem one eats those consecrated items only within the walls. And here, in Shiloh, and there, in Jerusalem, offerings of the most sacred order are eaten only within the hangings. The Tabernacle courtyard in Shiloh was surrounded by hangings and the Temple courtyard in Jerusalem was surrounded by a wall. There is another difference: With regard to the sanctity of Shiloh,