High Priest

Biblical Figures

The High Priest was the head priest of the Israelites, beginning with the biblical Aaron and continuing through the Second Temple period. The High Priest had a special role in the Mishkan and Temple service, and wore unique garments detailed in the book of Exodus.

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The Elevated Conduct of the High Priest

TANAKH

The High Priest must adhere to strict personal conduct and ritual purity, even in the face of personal loss. The book of Leviticus outlines the special restrictions and elevated status of the High Priest, emphasizing his role in maintaining holiness and representing the nation before God.

The priest who is exalted above his fellows, on whose head the anointing oil has been poured and who has been ordained to wear the vestments, shall not bare his head or rend his vestments. He shall not go in where there is any dead body; he shall not defile himself even for his father or mother.

Leviticus 21:10-11

The Corruption of the Priesthood

COMMENTARY

The sacred office of the priesthood became corrupted and politicized during the Hellenistic era, leading to internal revolt and the events commemorated by Ḥanukka. Rabbi Jonathan Sacks explores the transformation of the priesthood and its impact on Jewish history, particularly during the Seleucid rule.

The priesthood became massively politicised and corrupted during the Hellenistic era, especially under the Seleucids in the second century BCE. Hellenised high priests like Jason and Menelaus introduced idolatrous practices – even at one stage, a statue of Zeus – into the Temple. This provoked the internal revolt that led to the events we recall on the festival of Ḥanukka.

Lessons in Leadership; A Weekly Reading of the Jewish Bible, Tetzaveh; The Counterpoint of Leadership 10

The Fall of the Hasmonean Dynasty

HALAKHAH

The descendants of Matityahu, who initially fought against Hellenism, ultimately succumbed to it, leading to internal conflicts and moral failures within Jewish leadership. Rabbi Eliezer Melamed, in his contemporary presentation of Jewish law, Peninei Halakhah, explores the tragic irony of the Hasmonean dynasty’s decline.

One of the great tragedies of Jewish history is that the descendants of Matityahu, who sacrificed his life to fight Hellenism, were themselves drawn to Hellenism and persecuted the Sages of Israel, the defenders of our tradition. Matityahu’s great-grandson was King Yannai, who also served as High Priest. An evil man, Yannai believed that his death would gladden the Sages and their supporters. In order to spoil their joy, he commanded that immediately following his death a large number of Sages should be executed…

Peninei Halakhah, Zemanim 11:4:4

Yom Kippur Preparations Revealed

MISHNAH

The meticulous preparations for the High Priest on Yom Kippur underscore the immense significance of this day in seeking atonement for the entire community. The Mishnah, the first codification of Jewish law from the early third-century land of Israel, details the extensive measures taken to ensure the High Priest could perform the Yom Kippur service, including designating a backup priest and even a backup wife.

Seven days prior to Yom Kippur the Sages would remove the High Priest, who performs the entire Yom Kippur service, from his house to the Chamber of Parhedrin, a room in the Temple designated specifically for the High Priest during that period. And they would designate another priest in his stead to replace him lest a disqualification due to impurity or another circumstance beyond his control prevent him from entering the Temple on Yom Kippur. Rabbi Yehuda says: The Sages would even designate another wife for him lest his wife die…

Mishnah Yoma 1:1

The Reverence for Shimon the Righteous

COMMENTARY

The encounter between Shimon the Righteous and Alexander the Great underscores the profound respect and recognition of spiritual authority in Jewish history. Rabbeinu Yonah Gerondi, a 13th-century Jewish scholar, recounts this significant historical event, highlighting the divine image associated with Shimon the Righteous.

Shimon the Righteous was from the remnants of the Great Assembly. And he was a high priest, as they said in Tractate Tamid 21 (Yoma 69a) that he had gone out dressed with the priestly garments in front of Alexander [the Great] and [Alexander] went down and bowed before him. His servants said to him, "Our master, A king like you should bow down to this Jew?" He said [back] to them, "I see the image of this one in war and I am victorious."

Rabbeinu Yonah on Pirkei Avot 1:2:1

The Atoning Power of the Me'il

MUSAR

The robe (me'il) worn by the High Priest has a unique atoning power specifically for the sin of lashon hara (evil speech). Rabbi Yisrael Meir Kagan, in his ethical work Shemirat HaLashon, explores the symbolic connection between the sound of the robe's bells and the voice used in lashon hara.

We learned (Arachin 16a): "The me'il (the robe of the high-priest) atoned for lashon hara, the Holy One Blessed be He saying: 'Let that which produces a sound [(the bells on the robe)] atone for the sound of the voice' [i.e., lashon hara]." And this is so, only if his acts [of lashon hara] were not of avail [to produce quarrels and the like]; but if they were, plague-spots come upon him." With the help of the Blessed L-rd, we will explain the relevant section in the Torah, word by word:

Shemirat HaLashon, Book II 15:2

Rivalry in Sacred Appointments

TALMUD

The personal dynamics and jealousy between Onias and his brother Shimi offer a unique narrative of familial rivalry and emotional complexities in a sacred appointment. The Talmudic tractate Menachot recounts the incident where Onias tricked his brother Shimi, highlighting the intense emotions and personal conflicts involved.

Rabbi Yehuda said to him: The incident was not like this. Rather, Onias did not accept the position of High Priest because his brother Shimi was two and a half years older than him, so Shimi was appointed as High Priest. And even so, even though Onias himself offered the position to Shimi, Onias was jealous of his brother Shimi. Onias said to Shimi: Come and I will teach you the order of the service of the High Priest. And Onias dressed Shimi in a tunic and girded him in a ribbon and stood him next to the altar…

Menachot 109b:15

The Irrevocable Loss of Priestly Dignity

MIDRASH

The loss of priestly dignity from Eli's lineage was irrevocable, underscoring the gravity of divine punishment and the limits of redemption. Louis Ginzberg's early 20th-century work, 'Legends of the Jews,' narrates the transition of the priesthood from Eli's family to the family of Eleazar, emphasizing the importance of good deeds, prayer, and Torah study.

The worst of God's decree against Eli he learned from Elkanah, the man of God who came unto Eli, and who announced that the high-priestly dignity would be wrested from his house, and once more conferred upon the family of Eleazar, and, furthermore, his descendant would all die in their prime. The latter doom can be averted by good deeds, devotion in prayer, and zealous study of the Torah. These means were often employed successfully. But against the loss of the high priest's office there is no specific. The house of Eli forfeited it irrevocably…

Legends of the Jews 4:3:13

The Heavenly Judgment of Joshua

KABBALAH

The Zohar reveals the profound and mystical judgment of Joshua by the angel of the LORD in the heavenly academy. This esoteric text from the Zohar, a foundational work of Jewish mysticism, delves into the spiritual and heavenly realms, offering a unique perspective on divine judgment.

Zohar, Balak 5:25

The End of Divine Communication

COMMENTARY

The cessation of the Urim and Thummim marked the end of direct divine communication through these means. Joshua Kulp’s contemporary explanation of the Mishnah, the first codification of Jewish law from the early third-century land of Israel, discusses the historical significance of the Urim and Thummim and their cessation after the First Temple period.

When the former prophets died, the Urim and Thummim ceased. The Urim and Thummim were two oracular stones that the high priest would carry in his breastplate. When the Israelites had questions they would ask the Urim and Thummim (see Exodus 28:30). The Urim and Thummim were in use only during the First Temple period. When the prophets of the First Temple died out, the Urim and Thummim ceased.

English Explanation of Mishnah Sotah 9:12:2

Grooming the Sacred Leaders

TALMUD

The grooming practices of the Jewish leaders were meticulously regulated to ensure they were perfectly groomed for their sacred duties. The Talmudic tractate Taanit discusses the grooming practices of Jewish leaders, including the High Priest, and the reasons behind these practices.

The Sages taught: A king cuts his hair every day, a High Priest cuts his hair every Friday, and a common priest once every thirty days. The Gemara clarifies: A king cuts his hair every day. What is the reason for this? Rabbi Abba bar Zavda said that the verse states: “Your eyes shall see the king in his beauty” (Isaiah 33:17), which indicates that a king must always look his best. A High Priest cuts his hair every Friday. The Gemara asks: What is the reason for this? Rav Shmuel bar Yitzḥak said: Since the watches are renewed and…

Taanit 17a:11

Simon the Just's Final Era

REFERENCE

Simon the Just is a pivotal figure in Jewish history, marking the end of an era and the transition in Jewish leadership and scholarship. Gershom Bader's work delves into the historical and legendary aspects of Simon the Just, exploring his lineage, the uncertainty of his life dates, and his role as the last member of the Great Synagogue.

The High Priest at that time was Simon the Just who was a direct descendant of the High Priest Joshua, the first after the return from the Babylonian captivity. The personality of Simon the Just is veiled in legend and it is difficult to establish the exact years of his life. The generally accepted date of his death is about 310 B. C. Some historians claim he lived at a later date. But it is certain that he was the last of the Great Synagogue and that this institution was abolished in his time.

The Jewish Spiritual Heroes, Volume I; The Creators of the Mishna, Simon the Just 10

Ensuring the High Priest's Purity

GUIDES

The High Priest's ritual purity on Yom Kippur is crucial for the atonement of the entire Jewish people. Adin Steinsaltz details the meticulous measures taken to ensure the High Priest remains awake and pure, including the timing of the removal of ashes, which initiates the Temple service.

This was followed by a depiction of the activities that were performed on the evening of Yom Kippur itself to ensure that the High Priest not fall asleep and thereby run the risk of becoming impure. Included was a description of how he would be occupied. The Gemara then proceeded to discuss the time for the removal of the ashes, which began the service in the Temple every day.

Introductions to the Babylonian Talmud, Yoma, Summary of Perek I 4

Divine Appointments

COMMENTARY

Moses' appointment of Aaron as High Priest was not based on personal desires or favoritism, but was divinely ordained by God. The 18th-century commentary Or HaChaim by Rabbi Chaim ibn Attar explains the divine origin of Moses' decisions, particularly in the context of Korach's rebellion.

בזאת תדעון, "Hereby you shall know, etc." Why did Moses think that after all that had occurred during the preceding two years that the Israelites still did not believe that he was a true prophet? Furthermore, why did he have to repeat כי לא מלבי, "that I did not do all these things arbitraily?" The people did not actually accuse Moses of having acted on his own when he appointed Aaron as High Priest, etc. However, they thought that Moses had exploited his good standing in the eyes of G'd to persuade G'd to agree with his personal choices for these positions…

Or HaChaim on Numbers 16:28:1

The High Priest's Moment of Triumph

JEWISH THOUGHT

The emotional and spiritual experience of the High Priest on Yom Kippur culminates in a moment of collective joy and relief when he exits the Holy of Holies, symbolizing forgiveness and renewal. This song, sung during the Yom Kippur Musaf service, celebrates the High Priest's successful atonement, reflecting the profound impact of his role on the community.

One of the most joyous melodies of Yom Kippur is the song sung close to the end of the Musaf service praising the Kohen, high priest, who would enter the Holy of Holies and ask God to forgive us on Yom Kippur. If his sacrifice of expiation was not accepted, he died. If he left this holiest of chambers alive, the people rejoiced in ancient collective relief. They saw the Kohen’s face lit with the majesty of forgiveness, a face that has become a model of the joy each of us experiences as we near the end of the service. We, too, have been forgiven…

Return; Daily Inspiration for the Days of Awe, Day Eight; Joy 4

Prayer Postures Explained

TALMUD

The unique practice of bowing at the beginning of each blessing underscores the importance of demonstrating subservience to God based on one's status. The Talmudic tractate Berakhot discusses the different practices of bowing during prayer for ordinary people, priests, and kings, emphasizing that higher status requires greater demonstration of subservience to God.

Rabbi Shimon ben Pazi said that Rabbi Yehoshua ben Levi said in the name of the tanna bar Kappara: An ordinary person [hedyot], conducts himself as we said; he bows at the beginning and the end of the blessings of Patriarchs and thanksgiving and is admonished if he seeks to bow at the beginning and end of the other blessings. It is appropriate, though, for a High Priest to bow at the end of each and every blessing; and for a king to bow at the beginning of each and every blessing and at the end of each and every blessing…

Berakhot 34a:15-34b:2

Nostalgia for the Temple Service

LITURGY

The Avodah service evokes a deep sense of loss and longing for the past glory of the Temple and its sacred rituals. This part of the Yom Kippur Musaf prayer recalls the service in the Holy Temple, reflecting its historical and spiritual significance.

All this took place when the Temple was on its foundation, and the Holy Sanctuary was on its site, and the High Priest stood and served. His generation saw and rejoiced. Fortunate is the eye that saw all of this. For to mention it makes our souls grieve.

Machzor Yom Kippur Ashkenaz, Musaf for Yom Kippur, The Avodah Service 44

The Costume of the High Priest, James Tissot, 1896-1902

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