High Priest of Israel
In Judaism, the High Priest of Israel (Hebrew: כהן גדול, romanized: Kohen Gadol, lit.
He played a unique role in the worship conducted in the Tabernacle and later in the Temple in Jerusalem, as well as in some non-ritual matters.
[15] Rabbinic tradition supports the positions that Ezra was an ordinary member of the priesthood, and that he actually served as a Kohen Gadol.
[16] The distinguished rank of the high priest is apparent from the fact that his sins are regarded as belonging also to the people.
He was forbidden to come in contact with the bodies of the dead, not even those of his parents[28] (unlike regular priests, who may become ritually impure for the death of an immediate relative[29]).
The vestments that were unique to the high priest were the robe (me'il), ephod (vest or apron), breastplate (hoshen), and headplate (Hebrew tzitz).
Even though Aaron was the first high priest mentioned in the Book of Exodus, Louis Ginzberg in Legends of the Jews noted that in legends the first man that assumed the title of high priest of God is Enoch, who was succeeded by Methuselah, Lamech, Noah, Shem, Melchizedek, Abraham, Isaac and Levi.
[41]) Aristobulus, however, was only seventeen when appointed by Herod the Great;[42] but the son of Onias III was too young (νήπιος) to succeed his father.
[43] Legitimacy of birth and lineage was essential, hence the care in keeping genealogical records[44] and distrust of one whose mother had been captured in war.
Like all priests, he had to immerse himself in the mikvah before vesting, and wash his hands and his feet before performing any sacred act.
Josephus contends that the high priest almost invariably participated in the ceremonies on Shabbat, Rosh Chodesh, and the three festivals.
Every high priest had a deputy—called the segan (deputy), mishneh (second), or "memunneh" (appointed)—to stand at his right; another assistant was called the "Catholicos".
[50] For offenses which entailed flagellation, the high priest could be sentenced by a court of three; after submitting to the penalty, he could resume his office.
[53] He was not allowed to participate in a public banquet, but he could pay a visit of consolation to mourners, though even then, his dignity was guarded by prescribed etiquette.
[54] The high priest was not allowed to follow the bier of one in his own family who had died, nor leave the Temple or his house during the time of mourning.
[55] 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.
His honor required that he should spend most of his time in the Sanctuary,[59] 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.
[66] The seven days preceding Yom Kippur were devoted to preparing for his high function, precautions being taken to prevent any accident that might render him Levitically impure.
This tradition came to an end in the 2nd century BCE during the rule of the Hasmoneans, when the position was occupied by other priestly families unrelated to Zadok.
[70] After the Exile, the succession seems to have been, at first, in a direct line from father to son; but later the civil authorities arrogated to themselves the right of appointment.
Antiochus IV Epiphanes for instance, deposed Onias III in favor of Jason, who was followed by Menelaus.
But after Hasmonean national independence came to an end, the high-priesthood changed again in character, ceasing to be a hereditary and a life office.
Josephus enumerates only 52 high priests under the Second Temple, omitting the second appointments of Hyrcanus II, Hananeel, and Joazar.
[citation needed] 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.
