How Would a Priest of Israel Become Clean Again

Principal religious official of Judaism during the Second Temple period

High Priest (Hebrew: כהן גדול, romanized: Kohen Gadol or הַכֹּהֵן הַגָּדוֹל , ha'kohen ha'gadol , 'The High Priest'; Aramaic:Kahana Rabba)^[1] was the title of the master religious official of Judaism from the early postal service-Exilic times until the destruction of the Second Temple in Jerusalem by the Romans in 70 CE. Previously, in the Israelite organized religion, including during the time of the kingdoms of Israel and Judah, other terms were used to designate the leading priests; withal, as long as a king was in identify, the supreme ecclesiastical dominance lay with him.^[1] The official introduction of the term "high priest" went mitt-in-hand with a greatly enhanced ritual and political significance bestowed upon the principal priest of the Israelites in the postal service-Exilic menstruation, especially from 411 BCE onward due to the religious transformations brought almost during the time of the Babylonian captivity and due to the lack of a Jewish male monarch and kingdom.^[1]

The high priests belonged to the Jewish priestly families that trace their paternal line back to Aaron—the first high priest of State of israel in the Hebrew Bible and elder brother of Moses—through Zadok, a leading priest at the time of the reigns of David and Solomon over the United Kingdom of Israel. This tradition came to an terminate in the 2d century BCE during the rule of the Hasmoneans, when the position was occupied by other priestly families unrelated to Zadok.^[2]

Predecessors of Aaron [edit]

Even though Aaron was the first high priest mentioned in the Volume of Exodus, Louis Ginzberg in Legends of the Jews noted that in legends the commencement homo that assumed the title of high priest of God is Enoch, who was succeeded by Methuselah, Lamech, Noah, Shem, Melchizedek, Abraham, Isaac and Levi.^[3]

Biblical narrative [edit]

Aaron, though he is but rarely chosen "the great priest", being generally just designated as "ha-kohen" (the priest), was the first incumbent of the office, to which he was appointed by God (Volume of Exodus 28:1–2; 29:4–v).

Succession [edit]

The succession was to exist through one of his sons, and was to remain in his own family unit (Leviticus 6:15).^[4] If he had no son, the office devolved upon the brother next of age: such appears to have been the practice in the Hasmonean period. In the fourth dimension of Eli, however (ane Samuel 2:23), the office passed to the collateral branch of Ithamar (see Eleazar). Merely Male monarch Solomon is reported to have deposed the high priest Abiathar, and to have appointed Zadok, a descendant of Eleazar, in his stead (1 Kings two:35; 1 Chronicles 24:2–3). Afterward the Exile, the succession seems to have been, at first, in a direct line from father to son; but later the civil government arrogated to themselves the right of appointment. Antiochus IV Epiphanes for case, deposed Onias Iii in favor of Jason, who was followed by Menelaus.^[v]

Herod the Great nominated no less than six high priests; Archelaus, two. The Roman legate Quirinius and his successors exercised the right of engagement, equally did Agrippa I, Herod of Chalcis, and Agrippa 2. Even the people occasionally elected candidates to the function. The high priests before the Exile were, it seems, appointed for life;^[vi] in fact, from Aaron to the Captivity the number of the high priests was not greater than during the sixty years preceding the fall of the Second Temple.

Age and qualifications [edit]

The historic period of eligibility for the part is non fixed in the Law; but according to rabbinical tradition it was 20.^[7] Aristobulus, nonetheless, was simply seventeen when appointed past Herod;^[8] merely the son of Onias 3 was too young (νηπιος) to succeed his begetter.^[ix] The age a Levite entered the priesthood was 30 years of age (Numbers four:3,thirty).

Legitimacy of birth was essential; hence the care in the keeping of the genealogical records^[10] and the distrust of one whose female parent had been captured in war.^[11] The loftier priest had to abstain from ritual defilement. He may ally only an Israelite virgin (21:13–14). In Ezekiel 44:22 this restriction is extended to all kohanim (priests), an exception existence fabricated in favor of the widow of a priest (see Levirate wedlock). According to Leviticus 21:xi he was non permitted to come in contact with the bodies of the dead, not even for his parents (regular priests could become unclean for the expiry of an firsthand relative) Leviticus 21:1–three ; and he was not permitted, as a sign of mourning, to leave his pilus disheveled, to expose it, or to rend his garments (Leviticus 21:10 et seq.). According to Josephus,^[12] birth on foreign soil was not a disqualification; but the disqualifications of Leviticus 21:17 et seq. applied to the high priest likewise as to other priests.

High Priest in the Holy Identify.

Vestments [edit]

The Torah provides for specific vestments to be worn by the priests when they are ministering in the Tabernacle: "And you shall make holy garments for Aaron your brother, for dignity and for beauty" (Exodus 28:2). These garments are described in item in Exodus 28, Exodus 39 and Leviticus eight. The loftier priest wore viii holy garments (bigdei kodesh). Of these, four were of the same type worn past all priests and four were unique to the Kohen Gadol.

Those vestments which were common to all priests, were:

• Priestly undergarments (Hebrew michnasayim) (breeches): linen pants reaching from the waist to the knees "to cover their nakedness" (Exodus 28:42)
• Priestly tunic (Hebrew ketonet) (tunic): made of pure linen, roofing the entire body from the neck to the anxiety, with sleeves reaching to the wrists. That of the loftier priest was embroidered (Exodus 28:39); those of the priests were obviously (Exodus 28:xl).
• Priestly sash (Hebrew avnet) (sash): that of the high priest was of fine linen with "embroidered work" in blue and regal and crimson (Exodus 28:39, 39:29); those worn by the priests were of white, twined linen.
• Priestly turban (Hebrew mitznefet): that of the high priest was much larger than that of the priests and wound so that it formed a broad, apartment-topped turban; that for priests was wound then that information technology formed a cone-shaped turban, called a migbahat.

The vestments that were unique to the high priest were:

• Priestly robe (me'il) ("robe of the ephod"): a sleeveless, blue robe, the lower hem of which was fringed with small golden bells alternating with pomegranate-shaped tassels in blue, royal, and scarlet—tekhelet,^[13] argaman (purple), tolaat shani.
• Ephod: a richly embroidered vest or apron with two onyx engraved gemstones on the shoulders, on which were engraved the names of the tribes of Israel
• Priestly breastplate (Hebrew hoshen): with twelve gems, each engraved with the name of 1 of the tribes; a pouch in which he probably carried the Urim and Thummim. It was fastened to the Ephod
• On the front of the turban was a golden plate inscribed with the words: "Holiness unto YHWH" attached to the mitznefet.

The high priest, similar all priests, would minister barefoot when he was serving in the Temple. Similar all of the priests, he had to immerse himself in the ritual bath earlier vesting and wash his hands and his feet earlier performing any sacred act. The Talmud teaches that neither the kohanim nor the Kohen Gadol were fit to minister unless they wore their priestly vestments: "While they are clothed in the priestly garments, they are clothed in the priesthood; but when they are non wearing the garments, the priesthood is not upon them" (B.Zevachim 17:B). It is further taught that just as the sacrifices facilitate an atonement for sin, so practice the priestly garments (B.Zevachim 88b). The high priest had two sets of holy garments: the "golden garments" detailed above, and a set of white "linen garments" (bigdei ha-bad) which he wore only on the Twenty-four hours of Atonement (Yom Kippur) (Leviticus xvi:4). On that day, he would change his holy garments four times, beginning in the gold garments only changing into the Linen Garments for the ii moments when he would enter the Holy of Holies (the get-go time to offer the blood of atonement and the incense, and the 2nd time to retrieve the censer), and then alter back over again into the gilded garments^{[ commendation needed ]} later each fourth dimension. He would immerse in the ritual bath before each change of garments, washing his hands and his anxiety after removing the garments and again before putting the other assault. The linen garments were just iv in number, those corresponding to the garments worn by all priests (undergarments, tunic, sash and turban), only made only of white linen, with no embroidery. They could be worn merely once, new sets being fabricated each year.

Induction [edit]

The ceremonial of consecration, extending through an entire week (Exodus 28-29; Leviticus 8), included certain rites which all priests were required to undergo: purification; the sacrifices; the "filling" of the hands; the smearing with blood. But Aaron the high priest was all-powerful with sacred oil, hence the title of the "anointed priest"; other passages have it that all priests were anointed (Exodus 28:41, xxx:30; Leviticus 7:36, 10:7; Numbers iii:3).

The first consecration was performed past Moses; the Torah does not country who consecrated subsequent high priests. Leviticus 21:x states emphatically that every new high priest shall exist anointed; and Exodus 29:29 et seq. commands that the official garments worn by his predecessor shall be worn by the new incumbent while he is anointed and during the seven days of his induction (comp. Numbers 20:28; Psalm 133:2).

Sanctity and functions [edit]

The distinguished rank of the loftier priest is apparent from the fact that his sins are regarded every bit belonging also to the people (Lev. 4. 3, 22). He was entrusted with the stewardship of the Urim and Thummim (Num. xxvii. 20 et seq.). On Yom Kippur he alone entered the Holy of Holies, to make atonement for his house and for the people (Leviticus sixteen). He lonely could offer the sacrifices for the sins of the priests, or of the people, or of himself (Leviticus 4); and only he could officiate at the sacrifices post-obit his own or another priest'south consecration (Leviticus 9). He also offered a meal-offer every morning time and evening for himself and the whole body of the priesthood (Leviticus 6:14–15, though the wording of the law is not altogether definite). Other information concerning his functions is not given. Though other priests would serve just when information technology was their week on rotation and on feast days (and fifty-fifty so their office was decided past lot), he was privileged to take part at his own pleasure in whatever of the priestly rites at whatsoever time. Josephus contends that the high priest almost invariably participated in the ceremonies on Shabbat, the New Moon, and the festivals.^[14] This may also exist inferred from the glowing description given in the Wisdom of Sirach i. of the high priest'south appearance at the altar.

In rabbinical literature [edit]

The high priest is the chief of all the priests; he should exist anointed and invested with the pontifical garments; but if the sacred oil were not obtainable,^[15] investiture with the boosted garments (encounter Biblical Data, in a higher place) is regarded every bit sufficient.^[16] A high priest so invested is known as merubbeh begadim. This investiture consists of arraying him in the 8 pieces of wearing apparel and in removing them again on 8 successive days, though (the anointing and) the investiture on the first day suffices to qualify him for the functions of the office.^[17] The only distinction between the "anointed" and the "invested" loftier priest is that the former offers the bull for an unintentional transgression.^[xviii]

Powers [edit]

The Great Sanhedrin alone had the right to appoint, or confirm the engagement of, the high priest. His consecration might accept identify only in the solar day-time. Two loftier priests must not be appointed together. Every high priest had a "mishneh" (a 2d) chosen the Segan, or "memunneh", to stand at his correct; some other banana was the "Catholicos" ("Yad", 50.c. 16–17). The right of succession was in the direct, or, the direct declining, the collateral, line, provided the conditions concerning physical fitness were fulfilled (ib. twenty; Ket. 103b; Sifra, Ḳedoshim).

For offenses which entailed flagellation, the high priest could be sentenced by a courtroom of three; afterwards submitting to the penalty he could resume his office ("Yad", fifty.c. 22). The high priest was expected to be superior to all other priests in physique, in wisdom, in dignity, and in material wealth; if he was poor his blood brother priests contributed to make him rich (Yoma 18a; "Yad", l.c. v. i); but none of these atmospheric condition was indispensable.

The loftier priest was required to be mindful of his honor. He might not mingle with the common people, nor permit himself to be seen disrobed, or in a public bath, etc.; but he might invite others to breast-stroke with him (Tosef., Sanh. iv.; "Yad", l.c. five. 3). He might not participate in a public banquet, but he might pay a visit of consolation to mourners, though even then his dignity was guarded by prescribed etiquette (Sanh. 18–nineteen; "Yad", l.c. v. 4).

Restrictions [edit]

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 amende." He answered: "Be ye blessed from heaven" ("Yad", l.c. 5. five; and Mishneh Kesef, ad loc.). During the offering of alleviation he sat on a stool, the people on the floor; he rent his garments, not from above, but from beneath, near the feet, the penalization for rending them from higher up being flagellation (Semag, Lawin, 61-62). He could non permit his pilus 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 metropolis of Jerusalem. His honor required that he should spend most of his fourth dimension in the Sanctuary ("Yad", 50.c. v. seven). The loftier priest was subject field to the jurisdiction of the courts, but if accused of a crime entailing death sentence he was tried by the Swell Sanhedrin; he could, even so, refuse to give testimony (Sanh. 18).

The high priest must be married, and "should just marry a virgin"; to guard confronting contingencies it was proposed to hold a second wife in readiness immediately earlier the Solar day of Amende (Yoma i. ane); but polygamy on his office was non encouraged ( = "one married woman"; Yoma 13a; "Yad", 50.c. five. 10). He could give the "halizah", and it could be given to his widow, as she as well was subject to the Levirate; his divorced wife could marry again (50.c.; Sanh. xviii). When entering the Temple ("Hekal") he was supported to the curtain by 3 men (Tamid 67a; this may mayhap have reference to his inbound the Holy of Holies; but see "Yad", l.c. v. 11, and the Mishneh Kesef advertizement loc.). He could take part in the service whenever he desired ("Yad", l.c. v. 12; Yoma i. 2; Tamid 67b; meet Rashi ad loc.). On the Twenty-four hour period of Amende but he wore white garments, while on other occasions he wore his aureate vestments (Yoma 60a; comp. 68b, ). The seven days preceding the Solar day of Amende were devoted to preparing for his high office, 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 item in Mishnah Yoma (see also Haneberg, "Die Religiösen Alterthümer der Bibel", pp. 659–671, Munich, 1869). For other regulations concerning the loftier priest run into "Yad", Biat ha-Miḳdash, 2. ane, 8; for details in regard to the vestments see "Yad", Kele ha-Miḳdash, viii. 2-4, five (in reference to soiled vestments: the white could exist worn merely once); l.c. vii. 1 ("ẓiẓ"), vii. iii ("me'il"), vii. six ("ḥoshen"), vii. nine (ephod), ix.

Josephus enumerates only fifty-ii pontificates under the 2nd Temple, omitting the second appointments of Hyrcanus 2, Hananeel, and Joazar.

Post-Exilic weather [edit]

A traditional listing of the Jewish high priests.

Afterwards the Babylonian Exile, Joshua appears vested with the prominence that the Priestly source (P) ascribes to the loftier priest (Zech. iii.; Hag. vi. 13). The mail-exilic high priests traced their pedigree back to Zadok, appointed as chief priest at Jerusalem by Solomon (I Kings ii. 35), and Zadok was held to be a descendant of Eleazar, the son of Aaron (2 Chron. v. 34). Immediately after the return from the Captivity, as is clearly to exist inferred from Zechariah and Haggai, political authorization was not vested in the high priest. Political (Messianic) sovereignty was represented past, or attributed to, a member of the imperial house, while religious diplomacy were reserved to the high-priesthood, represented in the Book of Zechariah by Joshua. But in the class of fourth dimension, equally the Messianic promise, or even the promise of autonomy under foreign (Persian, Greek, Egyptian, or Syrian) suzerainty became weaker, the high priest also became a political chief of the congregation, as much, perhaps, through the consideration shown him by the suzerain powers and their viceroys every bit through the effect of the increasingly thorough acceptance of the Levitical code past pious Judeans. The rigorists received Alcimus, the high priest, with confidence considering he was "a priest of the seed of Aaron." (I Macc. vii. 14)

Political aspects [edit]

The assumption of the princely say-so past the Maccabean high priests (the Hasmoneans) was merely the final link in this development, which, commencement with the death of Zerubbabel, was to combine the two ideals, the pol-Messianic and the religio-Levitical, in one office. Just afterwards the brief heyday of national independence had come to an inglorious close, the high-priesthood changed once again in grapheme, insofar equally information technology ceased to exist a hereditary and a life office. High priests were appointed and removed with dandy frequency (run into above). This may account for the otherwise strange use of the title in the plural (ἀρχιερεῖς) in the New Testament and in Josephus ("Vita", § 38; "B. J." 2. 12, § 6; iv. 3, §§ 7, 9; iv. 4, § 3). The deposed high priests seem to have retained the title, and to have continued to do sure functions; the ministration on the Twenty-four hours of Atonement, however, may have been reserved for the bodily incumbent. This, however, is not articulate; Hor. three. 1–4 mentions as distinctive the exclusive cede of a bull by the high priest on the Twenty-four hours of Atonement and the tenth of the ephah (that is, the twelve "ḥallot"; comp. Meg. i. 9; Macc. two. vi). But even in the latest periods the office was restricted to a few families of swell distinction (probably the bene kohanim gedolim, "[members of] loftier-priestly families"; Ket. xiii. 1-2; Oh. xvii. five; comp. Josephus, "B. J." vi. ii, § 2; see Schürer, "Gesch." 3d ed., ii. 222). 001

Connection with Sanhedrin [edit]

The loftier priest was the presiding officer of the Sanhedrin. This view conflicts with the later Jewish tradition according to which the Pharisee tannaim (the Zugot) at the head of the yeshivot presided over the great Sanhedrin also (Ḥag. ii. 2). Still, a careful reading of the sources ("Ant." xx. 10; "Contra Ap." 2., § 22; comp. "Ant." iv. 8, § 14; 14. 9, §§ 3–5 [Hyrcanus II. every bit president]; xx. nine, § one [Ananus]), likewise as the fact that in the post-Maccabean period the high priest was looked upon every bit exercising in all things, political, legal, and sacerdotal, the supreme authority, shows it to be almost sure that the presidency of the Sanhedrin was vested in the high priest (see Isidore Loeb in "R. E. J." 1889, xix. 188–201; Jelski, "Dice Innere Einrichtung des Grossen Synhedrions", pp. 22–28, according to whom the Nasi was the loftier priest, while the Av Beth Din was a Pharisaic tanna).

See besides [edit]

• Listing of Loftier Priests of Israel
• Samaritan High Priest

Notes [edit]

1. ^ ^{a b c} Julian Morgenstern (October 1938). "A Chapter in the History of the High-Priesthood (Concluded)". The American Journal of Semitic Languages and Literatures. The Academy of Chicago Press. 55 (4): 360–377. doi:10.1086/amerjsemilanglit.55.4.3088118. JSTOR 3088118. S2CID 147434998.
2. ^ "Zadok". www.jewishvirtuallibrary.org.
3. ^ Ginzberg, Louis (1909). The Legends of the Jews Book I - II (Translated by Henrietta Szold) Philadelphia: Jewish Publication Gild.
4. ^ See Josephus, Emmet. xx. 10, § ane.
5. ^ Josephus, Emmet. xii. five, § 1; 2 Maccabees iii. iv, 4. 23.
6. ^ cf. Numbers 35:25, 28; Joshua 20:six.
7. ^ Maimonides, "Yad", Kele ha-Mikdash, v. xv; Ḥul. 24b; 'Ar. 13b.
8. ^ "Ant." xv. three, § 3.
9. ^ ib. xii. 5, § 1.
10. ^ Josephus, Contra Apion i., § 7.
11. ^ "Pismire." xiii. x, § 5; Adolf Jellinek, "B. H." i. 133-137; Ḳid. 66a; John see Hyrcanus.
12. ^ Josephus. Ant. xv. 3, § 1.
13. ^ "Ptil Tekhelet Foundation".
14. ^ Flavius Josephus, Wars of the Jews v. 5, § 7
15. ^ run across Hor. 13a; "Semag", 173, end
16. ^ Maimonides, "Yad", Kele ha-Miḳdash, iv. 12
17. ^ ib. iv. 13
18. ^ Hor. 11b

References [edit]

•  This commodity incorporates text from a publication at present in the public domain:Hirsch, Emil K. (1901–1906). "High Priest". In Singer, Isidore; et al. (eds.). The Jewish Encyclopedia. New York: Funk & Wagnalls.

External links [edit]

• The Mysterious White Garments of Yom Kippur
• Burial artifact inscribed 'Son of High Priest' found near Westward Banking company fence route

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Source: https://en.wikipedia.org/wiki/High_Priest_of_Israel