Rav held that Moshe served as a kohen gadol. Four tannaitic sources are brought to challenge this position, but each one is ultimately resolved. A braita is then cited to show that whether Moshe was a kohen gadol is itself a tannaitic dispute.

One of the tannaitic views in that debate cites a statement of Rabbi Yehoshua ben Korcha: whenever the Torah uses the expression charon af, anger, it implies some concrete action or consequence. His statement is challenged by the verse in Shemot 11:8, where Moshe becomes angry at Pharaoh, yet no action seems to follow. Reish Lakish resolves this by saying that Moshe slapped Pharaoh in the face. This explanation is challenged by another statement of Reish Lakish, in which he says that Moshe showed respect toward Pharaoh. Two answers are offered to reconcile these conflicting statements.

Two verses are then brought to support the principle that one must show respect to a king, even a wicked king, one verse concerning Pharaoh and another concerning Ahab.

Earlier, a source had referred to Moshe as a king. However, Ulla stated that Moshe desired to be king but was not granted that status. Rava resolves this by qualifying Ulla's statement: Moshe wished for his sons to inherit kingship, and that request was denied, but Moshe himself was indeed considered a king.

The Gemara then asks: from where do we derive that kohanim with any type of blemish are entitled to receive portions of the priestly gifts? Four braitot are cited, each offering a drasha that builds upon the previous one.

The Mishna states that those who cannot serve in the Temple do not receive a portion, which seems to contradict the ruling regarding blemished kohanim. Furthermore, the implication that those who do serve may eat is difficult in the case of impure kohanim during communal offerings, where they may serve, yet do not receive a portion. The Gemara explains how this contradiction is resolved.

Rav relates that Rabbi Elazar son of Rabbi Shimon was once in the bathroom and devised various arguments that a tevul yom might use to claim a share of sacrificial portions. Yet for every argument he proposed, a pure kohen could cite a verse proving that a tevul yom is excluded, since he cannot perform the Temple service. The Gemara then asks: how was Rabbi Elazar able to think Torah thoughts in the bathroom, something that is normally forbidden?