Quoting%20commentary for Sanhedrin 44:23

<br><br><big><strong>הדרן עלך כהן גדול</strong></big><br><br>

but if he has drunkmore, the walk will only cause more fatigue, and the sleep more drunkenness! R. Ashi said: Since those drunk with wine defile the service [if they officiate],the Rabbis enacted that precautionarymeasure;<span class="x" onmousemove="('comment',' That even at this day Priests may not drink lest the Temple be suddenly rebuilt and their services needed. ');">²⁴</span> but seeing that those withlong hair do not defile the service, they made no decree against them. An objection is raised: The following [priests] are liable to death: thosewho let their hair grow and those who are drunk withwine.<span class="x" onmousemove="('comment',' Tosef. Ker. I. ');">²⁵</span> Now, as for those drunk withwine, it is correct, because it is written, Drink no wine nor strong drink,thou nor thy sons with thee, that ye dienot.<span class="x" onmousemove="('comment',' Lev. X, 9. ');">²⁶</span> But whence do we know it ofthose with long hair? — Because the former is assimilated to the latter,for it is written, Neither shall they shave their heads nor suffer theirlocks to grow long, which is followed by, Neither shall they drink wine etc.Hence, just as drunkenness [during the service] is punishable by death, sois the growth of long hair. And it also follows, just as drunkenness defilesthe Temple service, so does the growing of longhair!<span class="x" onmousemove="('comment',' Hence, on this premise, it should be forbidden even to-day? ');">²⁷</span> This is adifficulty.<span class="x" onmousemove="('comment',' Cf. Ta'an. 17b and v. p. 128, n. 1. ');">²⁸</span> Rabina said to R. Ashi: Before Ezekiel came, and told us this [that thosewho let their hair grow and officiate thus are punishable by death], whostated it?<span class="x" onmousemove="('comment',' For, if there was no source, the offence could not be punishable thus. ');">²⁹</span> — But according to yourview,<span class="x" onmousemove="('comment',' That a previous source was required. ');">³⁰</span> what of R. Hisda's statement,[viz.,] This law<span class="x" onmousemove="('comment',' That an uncircumcised priest is incompetent to serve in the Temple. ');">³¹</span> was not learntfrom the teaching of Moses our teacher, until Ezekiel came and taught, Noalien, uncircumcised in heart and uncircumcised in flesh shall enter intomy Sanctuary to serve me.<span class="x" onmousemove="('comment',' Ezek. XLIV, 9. ');">³²</span> But beforeEzekiel came, who stated it? Consequently, it must have been a tradition,and then Ezekiel came and found a support for it in Scripture [i.e., thePentateuch]. Similarly, here too, [in the question of hair-growth] it wasa traditional teaching, and Ezekiel merely upheld it in the passage quoted[further, the <i>Halachah</i>, as handed down, states only that they are liableto death, but not that they defile theTemple-service].<span class="x" onmousemove="('comment',' S. Luria deletes the bracketed passage. [This is indeed the reply given in Ta'an 17b to the question which is here left unanswered supra 127, v. n. 5.] ');">³³</span> What is the meaning of, They shall only poll their heads? — A Tanna taught:Hair cut in the Julian style.<span class="x" onmousemove="('comment',' [The reference is not clear, v. Krauss, op. cit. I, 644] ');">³⁴</span> Whatwas that? — Rab Judah said in Samuel's name: A unique manner of hairdressing.Yet what was it like? R. Ashi said: The ends of one row [of hair] lay alongsidethe roots of the next. Rabbi was asked: In what fashion was the hair of the High Priest cut? —He answered: Go and observe the haircut of BenEleasa.<span class="x" onmousemove="('comment',' Rabbi's son-in-law. ');">³⁵</span> It has been taught: Notfor nothing did Ben Eleasa expend money so lavishly upon his hairdressing,but to display the High-Priestly fashion.

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