their rule will be drawn out in time in the manner of water flowing from a spring (Hor 12a). This is derived from the story of the anointing of Solomon (I Kings 1:33-34). The anointing oil for David and his descendants was done from a horn, but for Saul from a cruse. The kings would be anointed by placing the oil around their head in a crown-like manner, but the priests would have the oil placed from their eyes to the head in the manner of the Greek letter chai X. The differences between the High Priest and the ordinary priest are reviewed (Hor. 12b). In contrast to the ordinary priest, the High Priest is forbidden to marry a widow and is obligated to marry a virgin. The High Priest may not become ritually impure for the mitzvah of burial of a close relative. The High Priest tears his garments in mourning in a different way than the ordinary priest. The High Priest participates in bringing Temple offerings, even if this were to be immediately after the death of a close relative, i.e. during the time of aninut. The gemara (12b) proceeds to explicate an argument between Rav (Abba Arikha) and Shmuel (Samuel of Nehardea) regarding how the High Priest tears his garment in an expression of mourning in accordance with the Mishnah. Rav says that the High Priest tears the cloth at the bottom edge of the garment, but Shmuel says he tears from below the neckline. The gemara explicates that the position of Shmuel is partially in accord with that expressed by Rav Yehuda (Judah bar Ilai). Rav Yehuda believes that any tear that does not break the neckline is worthless, but Rav Yehuda also believes that the High Priest should not tear anything at all. Shmuel's position, however, is that it is not a legally binding tear for the High Priest to rip a garment from below the neckline without rending it there, but the tear itself, minor as it is, shows that the High Priest is experiencing grief after the passing of his relatives. The Talmud next explicates the statement in the Mishnah that "Any mitzvah that is more frequent than another mitzva precedes that other mitzva" when the fulfillment of two commandments may occur at the same time. The Talmud explains that the source for this is from the verse (Numbers 28:23) "Beside the burnt