The Kohen HaGadol, the High Priest, must observe many restrictions. “The high priest might not follow the bier of one in his own family who had died, nor leave the Temple or his house during the time of mourning. The people visited him to offer consolation; in receiving them, the Segan was at his right, the next in rank and the people at his left. The people said: "We are thy atonement." He answered: "Be ye blessed from heaven" ("Yad", l.c. v. 5; and Mishneh Kesef, ad loc.). During the offering of consolation he sat on a stool, the people on the floor; he rent his garments, not from above, but from below, near the feet, the penalty for rending them from above being flagellation (Semag, Lawin, 61-62). He could not permit his hair to be disheveled, nor could he cut it ("Yad", l.c. v. 6). He had one house attached to the Temple (Mid. 71b), and another in the city of Jerusalem. His honor required that he should spend most of his time in the Sanctuary ("Yad", l.c. v. 7). The high priest was subject to the jurisdiction of the courts, but if accused of a crime entailing capital punishment he was tried by the Great Sanhedrin; he could, however, refuse to give testimony (Sanh. 18).
“The high priest
must be married, and "should only marry a virgin"; to guard against
contingencies it was proposed to hold a second wife in readiness immediately
before the Day of Atonement (Yoma
i. 1); but polygamy on his part
was not encouraged ( = "one wife"; Yoma 13a; "Yad", l.c. v.
10). He could give the "halizah", and it
could be given to his widow, as she also was subject to the Levirate; his
divorced wife could marry again (l.c.; Sanh. 18). When entering the Temple
("Hekal") he was supported to the curtain by three men (Tamid 67a;
this may perhaps have reference to his entering the Holy of Holies; but see
"Yad", l.c. v. 11, and the Mishneh Kesef ad loc.). He could take part
in the service whenever he desired ("Yad", l.c. v. 12; Yoma i. 2;
Tamid 67b; see Rashi ad loc.). On the Day of Atonement only he wore white
garments, while on other occasions he wore his golden vestments (Yoma 60a;
comp. 68b, ). The seven days preceding the Day of Atonement were devoted to
preparing for his high function, precautions being taken to prevent any
accident that might render him Levitically impure (Yoma i. 1 et seq.). The
ceremonial for that day is described in detail in Mishnah Yoma (see also Haneberg, "Die Religiösen Alterthümer der
Bibel", pp. 659–671, Munich, 1869). For other regulations concerning
the high priest see "Yad", Biat ha-Miḳdash, ii. 1, 8; for details in
regard to the vestments see "Yad", Kele ha-Miḳdash, viii. 2-4, 5 (in
reference to soiled vestments: the white could be worn only once); l.c. vii. 1
("ẓiẓ"), vii. 3 ("me'il"), vii. 6 ("ḥoshen"),
vii. 9 (ephod), ix” (https://en.wikipedia.org/wiki/High_Priest_of_Israel)
Nevertheless, he also had
privileges which are enumerated in the second Mishna of our chapter on daf TB Yoma 14. I would like to compare
the seven days of sequestering to spring training. These days gave him an
opportunity to hone his skills in order to be ready for Yom Kippur. Remember on
Yom Kippur only the Kohen HaGadol performs
all the rituals required.
“During all seven days
of the High Priest’s sequestering before Yom Kippur, he sprinkles the blood
of the daily burnt-offering, and he burns the incense, and he removes
the ashes of the lamps of the candelabrum, and he sacrifices the head
and the hind leg of the daily offering. The High Priest performs
these tasks in order to grow accustomed to the services that he will perform on
Yom Kippur. On all the other days of the year, if the High Priest
wishes to sacrifice any of the offerings, he sacrifices them, as the
High Priest sacrifices any portion that he chooses first and
takes any portion that he chooses first.” (Sefaria.org translation)
The Mishnah also teaches
us that during the rest the year the Kohen
HaGadol can replace any other priest step at any time and offer up the
sacrifice as well as take any portion he wants first. In other words it’s also good
to be the High Priest.
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