They are not liable except for the oversight of something along with an inadvertent act; and so too the Anointed [Kohen]. Neither are they liable for idolatry except for the oversight of something along with an inadvertent act.  The court is not liable unless it rules on a matter which [is punishable] by kares for willful transgression and by a sin-offering for inadvertent transgression; and so too for the Anointed [Kohen]. Neither [are they liable] for idolatry unless they rule on a matter which [is punishable] by kares for willful transgression and by a sin-offering for inadvertent transgression.

They are not liable for the positive commandment or the negative commandment concerning the Temple; and they do not bring an asham talui for the positive commandment or the negative commandment concerning the Temple.  But they are liable with respect to the positive commandment and the negative commandment concerning the menstruant; and they bring an asham talui for the positive commandment and the negative commandment concerning the menstruant. What is the positive commandment concerning the menstruant? Separate from the menstruant. And the negative command? Do not cohabit with a menstruant.

They are not liable [to a sacrifice] for [the sin of] hearing the voice [of adjuration], nor for uttering [an oath] of the lips, nor for the tumah-contamination of the Temple or its consecrated articles. The king is like them; [these are] the words of R’ Yose HaGlili. R’ Akiva says: The king is liable for all of them except for hearing the voice [of adjuration], for the king may not judge nor be judged; he may not testify nor be testified [against].

[For] all the commandments of the Torah for which one is liable for willful transgression to kares, and for inadvertent trans-gression to a sin-offering —- an individual offers a she-lamb or a she-goat, the king [offers] a he-goat, and the Anointed [Ko-hen] and the court offer a bull. For idolatry —- the individual, the king, and the Anointed [Kohen] offer a she-goat, and the court [offers] a bull and a goat: a bull as a burnt-offering, and a goat as a sin-offering.

[With regard to an] asham talui —- the individual and the king are liable; but the Anointed [Kohen] and the court are exempt.  [With regard to the] definite guilt-offering —- the individual, the king, and the Anointed [Kohen] are liable; but the court is exempt.  For [the sin of] hearing the voice [of adjuration], or the utterance [of an oath] of the lips, or the tu-mah-contamination of the Temple or its consecrated articles, the court is exempt; but the individual, the king, and the Anointed [Kohen] are liable. But the Kohen Gadol is not liable for the tumah-contamination of the Temple or its consecrated articles; [these are] the words of R’ Shimon.  What do they offer? The variable sin-offering. R’ Eliezer says: The king of-fers a he-goat.

An Anointed Kohen who sinned, and then passed from his [position of] anointment; and similarly, a king who sinned, and then passed from his [position of] greatness —- the Anointed Kohen brings a bull, and the king brings a he-goat.

An Anointed Kohen who passed from his [position of] anointment and then sinned; and similarly, the king who passed from his [position of] greatness and then sinned —- the Anointed Kohen brings a bull, but the king is like a commoner.

[If] they sinned before they were appointed, and were then appointed —- they are like the commoner. R’ Shimon says: If it became known to them before they were appointed, they are liable; after they were appointed, they are exempt.  Who is the Nasi? This is the king, as it says: and he will do one of the commands of Hashem his God —- [i.e.,] a Nasi who has none above him but Hashem his God.

Who is the Anointed [Kohen]? The one anointed with the anointing oil, not the one [invested] through the additional vest-ments. There is no difference between the Kohen who is anointed with the anointing oil and the Kohen [invested] through the additional vestments other than the bull which comes for all the commandments.  And there is no difference between a serving Kohen and a Kohen who passed [from his anointment] other than the bull of the day of atonement and the tenth of an ephah. Both (lit., this one and that one) are equal with respect to the Yom Kippur service, and are commanded concerning a virgin, and are forbidden to [marry] a widow; and they may not contract tumah from their [deceased] relatives, do not grow their hair and do not rend [their garments]; and they bring about the return of a murderer.

The Kohen Gadol rends [his garments] from the bottom, while an ordinary Kohen rends from the top. The Kohen Gadol may sacrifice while an onen but may not eat; the ordinary Kohen may neither sacrifice nor eat.

Whatever is more frequent than its counterpart takes precedence over its counterpart; and whatever is more holy than its counterpart takes precedence over its counterpart.  [If] the bull of the Anointed [Kohen] and the bull of the assembly are [both] waiting —- the bull of the Anointed [Kohen] takes precedence over the bull of the assembly in all its procedures.

A man takes precedence over a woman [in matters] pertaining to life and to returning a lost article. A woman takes prece-dence over a man [in matters] pertaining to clothing and releasing her from captivity. [However,] if they both stand to be molested, a man has precedence over a woman.

A Kohen takes precedence over a Levi, a Levi [takes precedence] over a Yisrael, a Yisrael [takes precedence] over a mamzer, a mamzer [takes precedence] over a Nesinite, a Nesinite [takes precedence] over a convert, and a convert [takes precedence] over a freed slave.  When is this? When they are all equal. But if the mamzer is a Torah scholar and the Kohen Gadol is ignorant —- the mamzer who is a Torah scholar takes precedence over the Kohen Gadol who is ignorant.