Parshas Vayikra (5776)

Who is the Anointed Priest?

The Torah writes (Leviticus 4:3):

if the anointed priest shall sin so as to bring guilt on the people, then let him offer for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin-offering.

Targum Onkelos (ibid) explains that this is the Kohen Gadol

Mishnah (Horyaot 3:4) explains further:

Who is the anointed? The one anointed with the oil of anointing, not the one with many clothes. There is no difference between the priest anointed with the oil of anointing and the one with many clothes except for the bull offered for [the violation of] any of the commandments.

(Barternura explains that after the flask of oil was hidden, Kohen Gadol was appointed by wearing his garments. Rambam explains that this was the case in the Second Temple.)

The Talmud (Horayos 12a) cites an opposing view:

We learned: [Kohen Gadol] who wears extra garments brings a bullock over sinning, these are the words of Rabbi Meir

The Talmud (ibid) also excludes another case:

If anointed, maybe this refers to the one anointed for war? No, for it says "and the priest that was anointed", referring one who has no other anointed one above him

Who is the Ruler?

The Torah writes (Leviticus 4:22):

When a ruler sinneth, and doeth through error any one of all the things which the LORD his God hath commanded not to be done, and is guilty

The Mishna (Horyaot 3:3) explains this is a king:

Who is the prince? This is the king, as it says (Leviticus 4:22): "And he did one of the commandments of Hashem his God," [this refers to] a prince, because there is no one above him besides Hashem his God.

The Talmud (Horayos 10a) excludes a ruler with leprosy:

Our Rabbis taught: When in ruler sinneth excludes a sick man. Should he, because he is, sick, be removed from his rank? — R. Abdimi b. Hama replied: The exclusion refers to a ruler who became leprous; as it is said, And the Lord smote the king, so that he was a leper unto the day of his death, and dwelt in the house of freedom,' and Jotham the king's son wins over the household.

The Tamud later on (ibid 11b) includes the kings of both Israel and Judah, and excludes the princes of tribes

(There is uncertainty regarding the Nasi at the time of the Mishnah and the exliarch in Babylon, whether they would have been included in this)


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