(Mishnah): A Kohen Gadol can judge, and he can be judged. He can testify, and others can testify about him;

He can do Chalitzah, and his widow can do Chalitzah or Yibum, but he may not do Yibum, for he is forbidden to marry a widow.

If [a close relative] died (for whom he mourns), he does not follow the bier closely. [Those carrying the bier,] when they left a street and) are covered (out of sight), he enters. As long as they are exposed, he is covered (does not enter), until they reach the gate of the city (Yerushalayim). R. Meir says so;

R. Yehudah says, he does not leave the Mikdash - "u'Min ha'Mikdash Lo Yetzei."

(Gemara) Question: Granted, he can judge. Why do we judge him? He should appoint someone to go to Din in place of him (through Harsha'ah, i.e. power of attorney)!

Answer: Exert yourself [and you will find the answer]! Perhaps he will be obligated to swear. Can a Shali'ach swear?!

Question: [When he judges - Ohr Somei'ach Sanhedrin 2:4] monetary cases, how many [judges are on the Beis Din]?

Answer: We need 23. We learn from the following. A king does not sit on the Sanhedrin, and a king or Kohen Gadol does not sit among [the Beis Din that decides whether or not to make] a leap year, for it is not honorable for him to sit among [a Beis Din of only] seven;

We see that it is not honorable for him to sit among seven, and all the more so among three! This shows that [when he judges] monetary cases, his [Beis Din] is of 23.

(R. Lazar): If a Kohen Gadol sinned, we lash him, and we do not depose him from his greatness.

(R. Mana): It says "Ki Nezer Shemen Mishchas Elokav Ani Hash-m" - just like I (Hash-m) am [always] in my Kedushah, also Aharon (and future Kohanim Gedolim).

(R. Chanina Kesova citing R. Acha citing Reish Lakish): If a Kohen Gadol sinned, we lash him [through a Beis Din of three]. If you would say 23, it turns out that his rise [to greatness] is his descent (he would be disgraced in front of many).

(Reish Lakish): If a Nasi sinned, we lash him through a Beis Din of three.

Question: Do we return him [to his greatness afterwards]?

Answer (R. Chagai): Moshe (I swear), we do not return him, lest he kill [the judges who sentenced him to be lashed].

R. Yudan the Nasi heard (that Reish Lakish said that a Nasi is lashed through a Beis Din of three) and was angry. He sent his troop to seize Reish Lakish. He hit them (Korban ha'Edah), and fled to a tower. Some say [that he fled] to the village Chitiya.

The next day, R. Yochanan went to the Beis Midr.ash, and R. Yudan went to the Beis Midrash. [R. Yudan] said "why don't you say Divrei Torah to us?"

[R. Yochanan] started to make a clapping noise with one hand. [R. Yudan] asked "do we clap with one hand?!"

[R. Yochanan]: No - [similarly,] without Reish Lakish, no [I cannot teach. Reish Lakish would ask 24 challenges to every teaching, and R. Yochanan found 24 answers. When Reish Lakish died, R. Yochanan could not be consoled, for no one could replace him, and his Torah did not increase like it used to - Bava Metzi'a 84a.]

[R. Yudan] asked "where is [Reish Lakish]? [R. Yochanan] said "in this tower." [R. Yudan] said "tomorrow, I and you will go to greet him." R. Yochanan sent to Reish Lakish "prepare a Devar Torah, for the Nasi will come to greet you."

[Reish Lakish] went out to greet them, and said "you resemble your Creator - when Hash-m went to redeem Yisrael, He did not send a Shali'ach or angel, rather, He Himself, for it says "v'Avarti b'Eretz Mitzrayim", and [further, He came with] His entire entourage. (Korban ha'Edah - in Horiyos, we learn from the plural ("Asher Halchu Elokim." Alei Tamar - also R. Yudan came with his entourage. Hash-m Himself redeemed Yisrael, i.e. everything was under His supervision.)

[R. Yudan]: Why did you say the teaching [about a Nasi who sinned? It shames me!]

[Reish Lakish]: Do you think that due to fear of you, I would refrain from teaching [a law of] Torah?! R. Shmuel bar Rav Yitzchak said [that we learn from] "Al Beni Ki Lo Tovah ha'Shemu'ah [... Ma'avirim Am Hash-m" - we are Ma'avir (depose) him.]

(R. Lazar citing Kahana): (When others tear their garments due to death of a relative, they tear from below, and the Kohen Gadol tears from above.) "Above" is above Kanah Safah (Korban ha'Edah - the neck opening), and "below" is literally at the bottom [of the garment].

R. Yochanan went out to visit R. Chanina (who was sick). When he was in the street, he heard that he died. He said that they should send to him his good Bigdei Shabbos, and he tore them.

R. Yochanan argues with R. Yudan about two matters (about where to tear, like below, and R. Yudan holds that one tears for his Rebbi only if most of his Chachmah was from him.) R. Lazar's teaching in the name of Kahana is like R. Yudan.

Question: If it is like R. Yudan, he should not tear at all (for he holds that any tear below is nothing)!

Answer: [According to R. Lazar, our Mishnah] refers only to his father and mother, according to R. Meir;

(Beraisa): For all Mesim, one does not divide Kanah Safah, only for his father and mother. R. Meir says so. R. Yudan says, any tear that does not divide Kanah Safah is a tear of folly (it is not a Mitzvah).

Question: How do you explain this (the Kohen Gadol tears from the bottom)!

Answer: It is a stringency of the Kohen Gadol that he does not divide Kanah Safah. ("Lo Yifrom" means that he does not tear like others - Korban ha'Edah.)

The Kohen Gadol offers [Korbanos] when he is an Onen, but he does not eat [Kodshim]. R. Meir says so;

R. Yehudah says, [in any case, he may offer] the entire day;

R. Shimon says, he finishes all the Avodah in his hand, and goes.

R. Meir and R. Shimon argue about one matter (when he may continue to serve after finishing the Avodah in his hand). R. Yehudah and R. Shimon argue about one [Alei Tamar - other] matter (whether or not he may enter the Mikdash to serve if he was outside). R. Meir and R. Yehudah argue [only] about entering.

[The text of] R. Yakov ben Dasai [explicitly] distinguishes [the opinions of R. Meir and R. Yehudah];

R. Meir says, if he was inside, he does not leave. If he was outside, he does not enter. R. Yehudah says, if he was inside, he does not leave. If he was outside, he enters. R. Shimon says, he finishes all the Avodah in his hand, and comes (goes home. This is the Ramban's text in his Hasagos on Sefer ha'Mitzvos, Shoresh 5 DH v'Hinei, brought partially in Alei Tamar.)

(R. Yosi bei R. Bun citing Rav Huna): A Beraisa supports R. Shimon. "U'Min ha'Mikdash Lo Yetzei" - with them (people accompanying the Mes) he does not leave, but he leaves after them. (According to R. Meir and R. Yehudah, he does not leave.)

Rather, [those following the bier] are covered and he is exposed (enters the previous area it passed); they are exposed, and he is covered, until they the gate of the city. R. Meir says so.

R. Yudan says, he does not leave the Mikdash, for it says "u'Min ha'Mikdash Lo Yetzei." If he left, he does not return.

(R. Avahu citing R. Lazar): Aninus is only for a Mes, for it says "v"Anu v'Avlu Pesacheha" (the previous verse says "Mesayich ba'Cherev Yipolu.")

Question (Chiyah bar Ada): It says "v'Anu ha'Dayagim"!

Answer (R. Chanina): The Beraisa means that Aninus is like Tum'ah (forbids eating Kodshim even the following night) only [if the Aninus is] for a Mes. (Shirei Korban asks that R. Avahu cited R. Lazar, and not a Beraisa! He answers that R. Chanina refers to a Mishnah that permits an Onen to immerse and eat Pesach at night. R. Avahu teaches that others distracted due to pain need not immerse.)

(Beraisa #1): What is Aninus? It is from the time of death until the time of burial. Rebbi says so. Chachamim say, it is the entire day.

It turns out that there is a leniency and stringency in Rebbi's opinion, and there is a leniency and stringency in Rabanan's opinion;

What do they argue about? He died and was buried in his time (that day). According to Rabanan, the entire day is forbidden. According to Rebbi, it is only until that time (he is more lenient).

If he died and was buried after three days, according to Rabanan, [only] that entire day is forbidden. According to Rebbi, he is forbidden until that time (he is more stringent).

R. Avahu citing R. Yochanan, and Rav Chisda - both of them say that [in the latter case] Rebbi agrees that only that day [of death] is forbidden.

Source (Beraisa #2 - Rebbi): You should know that Aninus of the night [after the death] is not mid'Oraisa, for they said that an Onen immerses and eats Pesach at night. (This implies that he could not eat it until night. If so, we must say that the Mes was not buried, for if he was, Rebbi permits even during the day after burial. He would not say "Aninus Laylah" - TAL TORAH.)

Question: [In Beraisa #1, Rebbi] said that Aninus is mid'Oraisa [until the burial]!

Answer (R. Yosa b'Ribi Bun citing Rav Huna): [Beraisa #2] discusses when he was buried at sunset (no time remained in the day).