Vessels of the Sanctuary and Those Who Serve Therein

It is a positive commandment to prepare the anointing oil so that it will be ready [to use] for those articles that require anointing, as [Exodus 30:25] states: "And you shall make it as the oil of sacred anointment."

While in the desert, Moses our teacher [had] it prepared. He took the equivalent of 500 shekel of the holy shekalim of musk, cinnamon, and costus and the equivalent of 250 shekel of fragrant cane. The Torah's statement [ibid.:23]: "And fragrant cinnamon, half its measure, 250," implies that [the entire quantity] should be weighed out in two measures, 250 each time. Each one should be ground separately, mixed together and then soaked in pure, sweet water until all of its power was extracted into the water. A hin - which is equivalent to twelve log with each log comprising four revi'iot - of oil was placed above the water. The entire mixture was then cooked over fire until the water boiled off and only the oil remained. It was then set aside for [future] generations.

Musk refers to the blood contained with a wild beast from India that is of universal renown which people everywhere use as a fragrance. Cinnamon is a tree that comes from the Indian islands which has a pleasant fragrance and which people use as incense. The term kidah refers to costus. Fragrant cane, this refers to thin canes like red straw that come from the Indian islands and have a pleasant fragrance. They are types of herbs which doctors place in balsam.

One who willfully prepares anointing oil in this manner and with these measurements without adding or reducing [the quantity of the herbs] is liable for karet. If he prepares it unknowingly, he must bring a fixed sin-offering, [as ibid.:34] states: "One who makes such a compound shall be cut off from his nation." [The above applies] provided he prepared it for anointment. If, however, he prepared it for practice or to give to other people, he is exempt.

One who anoints himself with an olive-sized portion of the oil of anointment willfully is liable for karet. If he [anoints himself] unknowingly, he must bring a fixed sin-offering, [as ibid.] states: "And one who applies it to an unauthorized person, shall be cut off from his nation." One is liable only for anointing oneself with the oil of anointment made by Moses, as the prooftext states "from it," from [the oil] of which [ibid.:31] states "This will be oil for sacred anointing for Me." No other [anointing] oil was ever made aside from that made by Moses.

[One is liable] whether he anoints himself or others, as [the prooftext] states: "And one who applies it to an unauthorized person." One who spreads it on utensils, an animal, a gentile - who is [halachicly equivalent] to an animal - or who spreads it on a corpse, is exempt, as [implied by ibid.:32]: "It should not be spread on the flesh of a man."

For all time, we do not [use this oil] except to anoint the High Priest, the priest who leads the nation in war, and kings from the House of David. Even a High Priest who is the son of a High Priest should be anointed, as [Leviticus 6:15] states: "The priest from his sons anointed in place of him...."

Since there was no anointing oil [during] the Second Temple [era], the High Priest was installed in his office by putting on the garments of the High Priest alone.

How was the High Priest anointed? The oil should be poured on his head and applied between his eyes in the form of the Greek letter chi, like this C as [Leviticus 8:12] states: "And he poured the anointing oil on Aaron's head and anointed him to sanctify him." The kings of the Davidic dynasty are anointed [with the oil] spread as a crown on their foreheads. They should not be anointed on other places [on their bodies], nor should one use an excessive amount of oil.

A person who places the anointing oil on a king or High Priest who had been anointed previously is exempt, for [the prooftext] speaks of "one who applies it to an unauthorized person." And these individuals are not unauthorized with regard to this oil. If, however, one - even a king or a High Priest - spreads it [on his flesh], he is liable, for [the prooftext] states: "It should not be spread on the flesh of a man." This implies all men. When a High Priest takes the anointment oil from his head and spreads it on his belly, he is liable for karet, provided he spreads an olive-sized portion.

A king should only be anointed next to a spring. We do not anoint the king who is the son of a king, for the kingship is a hereditary position for the king for all time, as [Deuteronomy 17:20] states: "[Thus] he and his descendants [will prolong their reign] in the midst of Israel." If there is a controversy, he should be anointed to resolve the controversy and to notify to all that he alone is the king, as Solomon was anointed because of the controversy [stirred up by] Adoniyahu. Yoash was anointed because of Atal'ya, and Yehoachaz was anointed because of his brother Yehoyakim. When Elisha had Yehu anointed, he did not have him anointed with the anointment oil, but with balsam oil. This is an accepted tradition among the sages.

All of the vessels of the Sanctuary that were fashioned [at the command] of Moses were sanctified only by being anointed with the anointing oil, as [Numbers 7:1] states: "And he anointed them and sanctified them." This practice was not followed in the coming generations. Instead, all of the utensils became sanctified when they were used for their purpose in the Temple, as [implied by Numbers 4:12] "...that they will serve with them in the Sanctuary," i.e., through service, they are sanctified.

The spoons and the bowls used to contain the meal offerings and similarly, the basins used to receive the blood, and the other vessels used [in the Sanctuary] were all made of silver and gold. It was permitted to make them from other metals, as we explained. They receive their holiness by being used for the [desired] tasks. If they were broken, they should be smelted down and another utensil made from them, for their holiness never departs from them.

If the sacred utensils became perforated or cracked, the cracks are not plugged close. Instead, the utensils should be smelted down and new utensils made.

When a knife has become dislodged from its shaft or blemished, it is not returned to its shaft, nor is it sharpened. Instead, it should be entombed on the side of the Temple, between the Sanctuary and the Entrance Hall on the south and new ones should be made. For [conduct bespeaking] poverty is not [appropriate] in a place where wealth [is in place].

There were two containers for dry measure in the Temple: an isaron and a half an isaron. The isaron was for the meal offering and the half isaron to separate the meal offering brought by the High Priest every day.

There were seven containers of liquid measure: a hin, a half a hin, a third of a hin, a fourth of a hin, a log, a half a log, and a fourth of a log. Why were there measures of a half a hin, a third of a hin, a fourth of a hin? To measure out the wine libations for the sacrifices. A log was necessary to measure the oil for the meal offerings. A half a log was necessary to measure out the oil for every lamp of the lamps of the Menorah. And a fourth [of a log] to divide the oil for [the High Priest's] chavitan offering.

There is nothing that is measured with a hin. Why [then] was it there? [It remained, because] it had been in the Sanctuary from the time of Moses who used it to measure the oil for the anointing oil. With the measure of a half a log that was in the Temple, water was measured for the Sotah water and oil for the thanksgiving offerings. With the measure of a fourth [of a log], oil was measured for the bread brought by a nazirite and water for the purification of a metzora. It is not that through these deeds the measures became sanctified, but rather because of the tasks [performed] in the Sanctuary that were mentioned [in the preceding halachah].

All of these measures are consecrated and are considered as sacred utensils. [There is, however a difference between them.] The liquid measures were anointed on both the inside and the outside, while the dry measures were anointed only on the inside. Therefore the overflow of the liquid measures was consecrated, and the overflow of the dry measures was not consecrated.

The incense offering was prepared every year. Preparing it fulfills a positive commandment, as [Exodus 30:34] states: "And you take spices...." Four of the spices are explicitly mentioned in the Torah. They are balsam, onycha, storax, and frankincense. The others were communicated as a halachah communicated to Moses at Sinai.

[The requirement for] eleven spices was communicated to Moses at Sinai. They would prepare them with an exact weight and add to them - without weighing them: Salt of Sodom, Jordanian amber, and an herb that would produce smoke. Only select people would know its identity and that knowledge was conveyed as halachah from person to person.

This is the weight of the eleven spices: balsam, onycha, storax, frankincense, 70 maneh from each one. A maneh is 100 dinarim,musk, cassia, spikenard, and saffron, 16 maneh, costus, 12 maneh, cinnamon, 9 maneh, Ceylonese cinnamon 3 maneh. The weight of the entire mixture was 368 maneh. The entire mixture was ground very thin. A fourth of a kab of the salt of Sodom and a small amount of Jordanian amber and the smoke raising herb were added. A maneh of it was burned every day on the golden altar. There were 365 maneh, corresponding to the 365 days of the year. The three remaining maneh were ground again on the day before Yom Kippur very finely for [the High Priest] to take a handful to offer on Yom Kippur. The remainder is the remainder of the incense that was mentioned in [Hilchot] Shekalim.

Nataf mentioned by the Torah are the balsam trees that produce balsam oil. Onycha is tziporen which people include in incense. Storax is like black honey and it produces a disagreeable odor. It comes from the sap of the trees grown in Greece. These are the names of the spices in Arabic: od balasan, atzpar tiv, miyah, lican, muski, ketziyah, sanbali alnaturin, saffron, kosht, od, kesser silica, and anber.

How is the incense offering prepared? Nine kabbin of vetch lye are brought and the onycha is rubbed with it. Afterwards, the onycha is soaked in 21 kabbin of caper wine or a very strong, aged white wine. Afterwards each of the spices is ground very finely alone. While he is grinding, he should say: "Grind thoroughly. Grind thoroughly," for the entire time that he is grinding. Then he mixes them all together.

All of the acts involved in its preparation are performed in the Sanctuary, in the Temple Courtyard, [using ingredients that] have been consecrated. When one prepares the incense offering from unconsecrated ingredients or in an unconsecrated utensil, it is unacceptable.

Twice a year, the incense would be returned to the grinder. In the summer, it would be spread out so that it would not become musty. In the rainy season, it is stored away lest its fragrance be weakened.

If one included any honey in it, it is disqualified. If one omits any of its spices, he is liable for death, for it is considered as foreign incense. If one prepared it little by little in appropriate proportions, it is acceptable. Even if one prepared half [a maneh] in the morning and half in the afternoon, [it is acceptable].

When a person prepares incense from these eleven spices according to these proportions to smell its fragrance, he is liable for karet for its preparationif he prepared it willfully, even if he did not actually smell its fragrance. If he did so inadvertently, he is liable for a fixed sin offering. Even if he did not prepare the entire quantity [of 368 maneh], but merely a half or a third, since he prepared it according to the above proportions, he is liable for karet, as [Exodus 30:38] states: "You shall not make [incense] for yourselves according to its formula. Anyone who prepares [incense] like this to smell its fragrance shall be cut off from his people."

If he prepared it to learn or with the intent of giving it to the community, he is not liable. If he smelled its fragrance, but did not prepare it, he is not liable for karet. Instead, he is bound by the laws applying to all of those who derive benefit from consecrated property. The Torah obligated a person for karet only when he prepared it according to its formula for the sake of smelling it.

The incense offering is offered on the Golden Altar in the Temple each day. No other entity is offered on it. If one offered any incense other than this or offered this incense, but it was donated by an individual or a group, or one offered a sacrifice on it, or poured a libation on it, one is liable for lashes, as [ibid.:9] states: "You shall not offer upon it foreign incense, a burnt offering, or a meal offering."

When the ark is transported from place to place, it should not be transported on an animal or on a wagon. Instead, it is a mitzvah for it to be carried on one's shoulders. Since David forgot and had it transported on a wagon, there was an outbreak [of Divine anger] at Uzzah. Instead, it is a mitzvah to carry it on one's shoulders, as [Numbers 7:9] states: "For the holy task is their obligation. They shall carry it on their shoulders."

When [the Levites] carry the ark on their shoulders, they should carry it face to face, with their backs pointed outward and their faces inward. They must be careful that the staves of the ark are not removed from the rings. Anyone who removes one of the staves from the rings is liable for lashes, as [Exodus 25:15] states: "The staves shall be in the rings of the ark. They shall not be removed from it."

The descendants of Levi were singled out for service in the Sanctuary, as [Deuteronomy 10:8] states: "At that time, G-d separated the tribe of Levi." It is a positive commandment for the Levites to be free and prepared for the service of the Sanctuary, whether they desire to do so or not, as [Numbers 18:23] states: "And the Levite shall perform the service of the tent of meeting." When a Levite accepts all the mitzvot of the Levites with the exception of one matter, he is not accepted unless he accepts them all.

Their service was to guard the Temple. Among [the Levities], there were gate-keepers who would open the gates of the Temple and close its doors. And there were singers who would accompany the sacrifices with song each day. [The latter concept is derived from the exegesis of Deuteronomy 18:7]: "And he shall serve in the name of G-d, his Lord, as all of his Levite brethren." Which service involves [invoking] the name of G-d? I would say: song. When were songs recited? At the time that the wine libations [accompanying] all the communal burnt offerings, and the peace offerings brought on Shavuous, were brought. Song was not recited over the freewill burnt offerings that the community would bring for "the dessert of the altar," nor on the wine libations that are brought independently.

A Levite who is in an acute state of mourning is permitted to perform his service and sing. There should never be less than twelve Levites standing on the duchan each day to recite the songs over the sacrifices and their number could be increased without end. The songs were sung vocally without musical instruments, for the fundamental dimension of the song is vocalization. Others would stand on [the duchan] and play melodies with musical instruments: some of them were Levites and some of them were Israelites of distinguished lineage, fit to marry into the priesthood. For only a person of distinguished lineage was allowed to ascend to the duchan. The people who play musical instruments are not included in the number of the twelve singers [required].

On what instruments would they play? On lyres, flutes, harps, trumpets, and a cymbal. There should not be less than two lyres, nor more than six. There should not be less than two flutes, nor more than twelve. There should not be less than two trumpets, nor more than one hundred and twenty. There should not be less than nine harps and there is no upper limit. There should only be one cymbal.

On all the days of the festivals and on the Rashei Chadashim, the priests would sound the trumpets while the sacrifice was being offered and the Levites would recite songs, as [Numbers 10:10] states: "On the day of your celebration, on your festivals, and at the beginning of your months, you shall sound the trumpets." Each trumpet was made from a block of silver. If it was made from scraps of silver, it is acceptable. If it is made from other metals, it is unacceptable. The flutes on which they would play would have cane reeds, because they produce a sweet sound. The melody would always be played by a single flute, because it produces a pleasant sound.

Twelve days a year, the flute would be sounded before the altar: During the slaughter of the first Paschal sacrifice, and during the second Paschal sacrifice, on the first day of Pesach, on the first day of Shavuot, and on the eight days of Sukkot. [The sounding of] the flute on these occasions supersedes the Sabbath [prohibitions], because it is associated with a sacrifice and the sounding of a flute associated with a sacrifice is an act of Temple service and supersedes the Sabbath prohibitions.

A Levite may not enter the Temple Courtyard to perform his service until he studied for five years beforehand. [This concept is derived as follows. Numbers 8:24] states: "This is [the edict] with regard to the Levites: From the age of 25..." and [ibid. 4:30] states: "From the age of 30...." How can [this apparent contradiction be resolved]? They study for five years and they do not enter the service until they fully mature and attain manhood [as ibid.:19] states: "Each man to his service."

The Torah's statement [Numbers 8:25]: "At the age of 50, he will turn back from the ranks of the workers [of the Sanctuary]," applied only in the era when the Sanctuary was carried from place to place. It is not an [ongoing] mitzvah for future generations. For future generations, a Levite is not disqualified because of age or because of physical blemishes, only due to a change in voice, i.e., if his voice spoils because of his advanced age, he is disqualified from serving in the Temple. It appears to me that he is disqualified only from serving as a singer, but he could become one of the doorkeepers.

Samuel the Seer and King David divided the Levites into 24 watches. Each week, a different watch would serve [in the Temple]. The head of the watch would divide all the men of the watch into different "clans." On each day of the week, designated men would serve. The heads of the clans would assign the workers on the day that they were designated to work, [allotting each] one appropriate tasks. All of the Levites are warned [not to participate in] the service of the altar, as [ibid. 18:3] states: "But to the holy utensils and to the altar they should not draw close so they do not die." [This prohibition implies] that they should not draw close to the service [of the Sanctuary], but they may touch [the sacred utensils].

Just as the Levites were warned not to perform the service of the priests, so too, the priests are warned not to perform the work of the Levites, as [the above verse] states: "Also they, also you [shall not die]." Similarly, the Levites themselves were warned that each one should not perform the task incumbent on a colleague. Thus a singer should not assist a door-keeper, nor a door-keeper a singer, as [ibid. 4:49] states: "Every man, according to his service and his burden."

When Levites perform the service of the priests or one Levi assisted in a task that is not his, they are liable for death at the hand of heaven, for [ibid. 18:3] states: "shall not die." When, by contrast, a priest performs the service of a Levite, he is not liable for death. Instead, he violates merely a negative commandment.

The priests were set aside from the Levites as a whole [to perform] the sacrificial service, as [I Chronicles 23:13] states: "And Aaron was set apart to sanctify him as holy of holies." It is a positive commandment to distinguish the priests, make them holy, and prepare them for the sacrifices, as [Leviticus 21:8] states: "And you shall sanctify him because he offers the food of your G-d."

It is necessary for every Jewish person to show them much honor and to give them priority for every matter of holiness, to begin [reading] the Torah first, to recite the blessings first, and to take a desirable portion first.

Moses divided the priests into eight watches: four from Elazar and four from Itamar. This continued until [the days of] Samuel the prophet. At that time, he and King David divided them into 24 watches. For each watch, there was one who served as the leader. A watch would ascend to Jerusalem to serve for the entire week. They would switch on the Sabbath day. The previous watch would depart and the one which follows would enter. [This cycle would continue] until its completion and then they would start again.

It is a positive commandment for all the watches to share equal status during the pilgrimage festivals. Any one of the priests who comes during the pilgrimage festivals and desires to serve [in the Temple] may serve and receive a portion [of the sacrifices]. We do not tell him: "Go and [wait] until your watch [receives its turn]," as [Deuteronomy 18:6] states: "When the Levite will come from one of your cities... [to the place that G-d will choose, he shall serve..."].

In which context does the above apply? With regard to the sacrifices of the festivals, the division of the showbread, and the two loaves [offered on] Shavuot. Vowed offerings, freewill offerings, and the daily offerings are offered only by the watch that serves at that time. [This applies] even during the pilgrimage festivals, as [ibid.:8] states: "Portion for portion shall they eat, except for what was transacted by the ancestors." The implication is that they will partake "portion for portion" of the communal offerings, but not of the other sacrifices. For these were already divided by their ancestors and established for each watch in its week.

Similarly, the service involved with the showbread is performed by the watch whose turn is established. The service involved with the two breads [of Shavuos] is performed by all the watches. How do we know that [the verse cited above] is speaking only about the festivals? Because it states: "from one of your cities among all Israel." [One can infer] that it is speaking about a time when the entire Jewish people enter through one gate. How do we know that it is speaking about priests? For it states: "Portion for portion shall they eat" and there are no presents to be eaten allotted in the Temple except to the priests.

Similarly, when a priest has a sacrifice [of his own], he may come to the Temple and offer it on any day that he desires, as [that verse] states: "He shall come at any [impulse] of his heart's desires and serve." He may even offer his sin offering and guilt offering and bring about atonement for himself. [In such an instance,] the right to the hide and to partake of the sacrifice belongs to him. If he desires he may give his sacrifice to any priest he desires to sacrifice it. [In such an instance,] the right to the hide and to partake of the sacrifice belongs to the priest to whom he gave it.

If the priest who brings the sacrifice is physically blemished, he should give his sacrifice to the [priests of] the watch serving that week and the hide belongs to them. If he was ill or sick to the extent that he could serve only with difficulty, he may give the sacrifice to any priest he desires, the hide and the service belong to the [priests of] the watch serving that week. If he cannot serve at all, the sacrifice belongs to the [priests of] the watch serving that week in its entirety.

If [all the priests of the watch] are impure and a communal sacrifice is involved and all of the priests were impure, the sacrifice may be given to the priests of that watch who were ritually pure, but have physical blemishes. The hide and the service belong to [the priests of] the watch serving that week [even though they are] impure.

If the sacrifice belonged to the High Priest and he was in a state of acute mourning, he may give it to any priest he desires. The hide and the service belong to [the priests of] the watch serving that week. [The rationale is that] since a High Priest is fit to perform service in a state of acute mourning, as will be explained, he may appoint an agent for his sacrifice.

The head of every watch divides his watch into clans so that [the priests] in each clan will serve on one of the days of the week, one on one day, another on the next, and another on the next. Each of the clans had a head who was appointed over it.

A High Priest is appointed [to serve as] the head of all of the priests. He is anointed with the anointing oil and clothed in the garments of the High Priest, as [Leviticus 21:10] states: "And the priest who was elevated over his brethren, over whose head was poured [the anointment oil]...." If there is no anointment oil, he is initiated into office merely by [wearing] the garments of the High Priest, as [the above verse] states: "...over whose head was poured [the anointment oil] and who was initiated to wear the garments." [Implied is that] just as he is initiated with the anointment oil, so too, he is initiated with the garments [of the High Priesthood].

How is he initiated with the garments? He puts on the eight garments [of the High Priest] and [later] removes them and does so again on the morrow for seven days, as [Exodus 29:30] states: "The priest from his sons who serves in his stead shall put them on for seven days." Just as he puts on the clothes for seven consecutive days, so too, he is anointed with the oil for seven consecutive days. If he performed service before he was initiated by wearing the clothes for all seven days or before he was anointed for all seven days, his service is acceptable. Since he was initiated or anointed once, he is a High Priest with regard to all matters.

There is no difference in [the laws pertaining to] a High Priest who was anointed with the anointment oil and [those applying to] one who was initiated by wearing the garments of the High Priest except [the obligation] for the High Priest to bring a bull [as a sacrifice] if he inadvertently violated one of the mitzvot for which a sin offering is required, as [Leviticus 4:3] states: "If the anointed priest will sin...." With regard to other matters, they are identical.

A High Priest should be appointed only by the court of 71 judges. He should be anointed only during the day, as [ibid. 6:13] states: "On the day of his anointment...." Similarly, if he was initiated merely by wearing the priestly garments, the initiation should only take place during the day. Two High Priests should not be initiated together.

We also appoint a priest who will serve the High Priest like a viceroy, he is called the segen and he is also called "the appointed one." He should stand at the right hand of the High Priest at all times. This honor is given to him. All of the other priests are under his authority.

In addition, katikolin are appointed to serve the segen as the segen serves the High Priest. There should be no less than two of them. No less than seven amerkalin should be appointed, The keys to the Temple Courtyard are in their hands. If one desires to open [the courtyard], he cannot until all the amerkalin gather and open it.

Treasurers are appointed under the amerkalin. There should be no less than three. They collect the consecrated articles, redeem those which should be redeemed, and use the proceeds for purposes that require these expenses.

A High Priest who was anointed receives precedence over one who was installed by wearing the garments [of the High Priesthood]. One installed by wearing the garments who is prepared to serve receives precedence over an anointed [High Priest] disqualified because of a seminal emission. One disqualified because of a seminal emission receives precedence over one disqualified because of a physical blemish. One disqualified because of a physical blemish receives precedence over the priest anointed to lead the nation in war. The priest anointed to lead the nation in war receives precedence over the segen. The segen receives precedence over a katikol, a katikol over an amerkal, an amerkal over a treasurer, a treasurer over a head of a watch, a head of a watch over a head of a clan, and a head of a clan over an ordinary priest. Thus there are eight rungs in the priesthood, one above the other.

When the king, the High Priest, or any other official dies, his son or anyone fit to inherit him is appointed in his stead. Those who are higher in the order of inheritance receive precedence with regard to receiving the position of the deceased, provided he is equivalent [to the deceased] in wisdom, or in the fear of G-d, even if he is not comparable in wisdom. For [Deuteronomy 17:20] states with regard to a king: "He and his descendants in the midst of Israel." This teaches that the kingship is inherited. This applies with regard to any office amidst the Jewish people. If one acquires it, he acquires it for himself and for his descendants.

The position of being the priest anointed to lead the nation in war is not transferred to one's son. Instead, the son is like all other priests. If he is anointed as the leader in war, he is anointed. If he is not anointed, he is not anointed. When the priest who was anointed to lead the nation in war serves in the Temple, he serves wearing four garments like the other priests. A person should be promoted to a higher position than the one he holds and should not be demoted to a lower position, for one must ascend with regard to holy matters and not descend. A person should never be removed from a position of authority within the Jewish people unless he acted in an unsuitable manner.

When a High Priest violates a transgression that is punishable by lashes, he should be given lashes in a court of three judges as is the law regarding others liable for lashes. He then returns to his position of eminence.

The High Priest must surpass all of his priestly brethren in beauty, power, wealth, wisdom, and appearance. If he does not have wealth of his own, all of his priestly brethren should give him according to their financial capacity until he is wealthier than all of them.

None of the above is an absolute requirement; instead, all of this is merely [the optimum way of fulfilling] the mitzvah. If he was, nonetheless, initiated, his initiation is valid.

The High Priest must conduct himself with dignity. He should not act frivolously with the people at large. They should not see him naked, nor in the bathhouse, nor in the toilet, nor while he is having his hair cut, as [Leviticus 21:6] states: "the priest greater than his brethren." This teaches that he is regarded with great honor. [Nevertheless,] if he desires that others bathe with him, he may [allow them to do so].

He should not enter a celebration or a public feast even if they are associated with a mitzvah. If he desires, however, he may go to a house of mourning. If he goes, he does not go walking together with the other priests. Instead, the priests surround him and display honor to him and the segen arranges the contact between him and the people. The segen and an anointed priest who was removed from his position stand at his right and the head of the clan [serving in the Temple], the mourners, and all others are to his left. He tells the mourners: "Be comforted" and they honor him according to their capacity.

If one [of the relatives for whom he must mourn] dies, he does not go out to the funeral procession, nor does he depart from the entrance of his home or the Temple. All of the nation come to his home to comfort him. He stands for the line of comforters with the segen at his right and the head of the clan to his left. [The people tell him]: "We are atonement for you" and he tells them: "May you be blessed from heaven."

When the meal of comfort is served to him, all of the people sit on the ground and he sits on a low bench. He does not rend his garments over his dead, as do the other priests, as [Leviticus 21:10] states: "He shall not rend his garments." If he rends them, he is liable for lashes. He may, however, tear them from below towards his feet. He may never let his hair grow long, as [ibid.] states: "He shall not allow [the hair of] his head to grow long." [This applies] even at times when he does not enter the Sanctuary. Instead, he should have his hair cut every Friday. He should not have his hair cut with a razor, rather with scissors. [He should have] the top of one hair [cut] when it reaches the base of the hair above it so that it appears that they grew as one, as [indicated by Ezekiel 44:20]: "They shall not shave their heads, nor should they let their hair grow long. [Instead,] they shall keep their heads trimmed."

There was a chamber prepared for him in the Sanctuary which was called: "The Chamber of the High Priest." The glory and the honor of [the High Priest] would be to remain in the Sanctuary the entire day and to go to his private home only at night or for an hour or two during the day. His home should be in Jerusalem and he should never depart from there.

A High Priest may act as a judge and he is judged. Testimony may be delivered against him. Capital cases against him are judged in the High Court alone, as [implied by Exodus 18:22]: "Any great matter (hadavar hagadol) will be brought to you."

If he knows testimony, he is not obligated to deliver it, even in the High Court. For going to testify does not enhance his honor. If it was testimony involving a King of the Jewish people, he should go to the High Court and testify concerning him.

We already explained in the fifth book that [the High Priest] is forbidden [to marry] a widow and commanded to marry a virgin. He may not have two wives. If he marries two, he may not carry out the service on the fast [of Yom Kippur] until he divorces one. He may perform chalitzah and [either] chalitzah or yibbum are performed with his wife. If he divorces a women, she is permitted to marry another person.

When the High Priest enters the Sanctuary to prostrate himself, three support him: one on his right side, one on his left side, and one [holding] the jewels on the hind side of the ephod. He enters the Sanctuary and prostrates himself. When the segen hears the sound of the feet of the High Priest as he departs, he lifts up the curtain. After he departs, his priestly brethren enter, prostrate themselves, and depart.

On any day he desires, he may offer the incense offering. He receives the first portion of any sacrifice offered in the Temple. What is implied? If he desires, he may say: "This sin offering is mine" or "This guilt offering is mine." He does not seek to be chosen for service by lot. Instead, whenever he desires to offer a sacrifice, he may offer [any sacrifice] he desires. With regard to consecrated [produce] from Eretz Yisrael, he is like all other priests.

When the High Priest desired to offer a sacrifice, he would ascend the ramp with the segen on his right. When he reached the midpoint of the ramp, the segen would hold him by the right hand and help him up. The priest who would carry the head of the burnt offering would extend the limbs [he is carrying] to [the High Priest] and [the High Priest] would lean upon them and then toss them to the fire.

Similarly, all of the other limbs would be extended to him. All of those carrying the limbs would give the limbs they were carrying to the first priest and he would give them to the High Priest. He would lean upon them and toss them to the fire. If he desired to merely lean upon them and have another priest toss them to the fire, he may. There is no concept of leaning on individual limbs except when the High Priest [offers a sacrifice]. [This is an expression of] honor to him. All of the [other] leanings, by contrast, are performed on living animals.

As soon as a priest matures and attains majority, he is fit to serve in the Temple. Nevertheless, his priestly brethren would not allow him to serve in the Temple until he reached the age of 20. He should not enter the Temple Courtyard to perform service for the first time except during a time when the Levites are chanting songs.

A priest does not perform Temple service - nor does a High Priest perform Temple service - until he brings [a meal offering of] a tenth of an ephah from his own possessions and offer it himself, as [Leviticus 6:13] states: "This is the sacrifice of Aaron and his descendants which they will offer to G-d on the day that he will be anointed." If one performs any of the Temple service before he brings [this meal offering] or if a High Priest serves as a High Priest before he brings [this meal offering], his service is acceptable.

If a priest who had never performed Temple service before is appointed as the High Priest, he should bring [a meal offering of] a tenth of an ephah and offer it himself as is the training for every ordinary priest at the outset. Afterwards, he offers a second [such meal offering] as the training of a High Priest. And then he offers a third [such meal offering] which is the chavitin offering of the High Priest which he offers every day, as will be explained. The manner in which all three are offered is identical.

It is impossible for the sacrifice of a person to be offered without him standing in attendance. [Now,] the communal offerings are the sacrifices of the entire Jewish people, but it is impossible for the entire Jewish people to stand in the Temple Courtyard at the time they are being offered. Therefore, the prophets of the first era ordained that there be selective upright and sin-fearing Jews who should serve as the agents of the entire Jewish people to stand [and observe the offering of] the sacrifices. They were called "the men of the maamad." They divided them into 24 ma'amadot, equaling the number of watches of the priests and Levites. Over each of the watches was one who was appointed as [the supervisor] of them all. He was called the head of the ma'amad.

Each week, the members of the ma'amad of that week would gather together. Those [living] in Jerusalem or close to it would enter the Temple with the priestly and Levitical watch of that week. When [the week of] their ma'amad arrived, those members of the ma'amad who [lived] in distant places would gather in the synagogues of their locale.

What would those who gather together - both in Jerusalem and in the synagogues - do? They would fast on the Monday, Tuesday, Wednesday, and Thursday of their week. They would not fast on Friday out of respect for the Sabbath and not on Sunday, so they would not make a transition from the pleasure of the Sabbath to a fast.

On every day of the week that was their ma'amad, they would recite four prayer services: the morning service, the afternoon service, the neilah service, and another prayer service between the morning service and the afternoon service which was additional [and unique] for them. In the ma'amad, the priests bless the people three times, in the morning service, in this additional service, and in the neilah service. They would have three men read from the Torah twice a day: in the morning service and in the second service that they would add. In the afternoon service, they would not read the Torah. Instead, they would recite [the passages] by heart as one recites the Shema. They would not gather for the afternoon service on Friday, for they were busy [with their preparations] for the Sabbath.

Their gathering together for each of these prayers of these four services and their standing in prayer, supplication, and petition and reading the Torah is called a ma'amad.

What would they read [from the Torah]? The narrative of creation. On the first day, they would read: "In the beginning," "Let there be a firmament;" On the second day, "Let there be a firmament" and "Let [the waters] be gathered;" on the third day, "Let [the waters] be gathered" and "Let there be luminaries;" on the fourth day, "Let there be luminaries" and "Let the waters teem;" on the fifth day, "Let the waters teem" and "Let the earth produce;" on the sixth day, "Let the earth produce" and "[The heavens and the earth] were completed."

A large passage would be read by two men, a small passage, by one. The two passages that were read in the morning would be read during this second service from a scroll. They would then be read again during the afternoon service by heart.

During the eight days of Chanukah, the men of the ma'amad would not carry out a ma'amad in the morning service. On any day when there was a Musaf sacrifice, there was not a ma'amad during their second service, nor in the afternoon service, only during the morning and neilah services. On any day when there was a sacrifice of wood, there was not a ma'amad during the neilah service, only during the morning, second, and afternoon services.

What was a sacrifice of wood? Certain families had a fixed time on which they would go out to the forests and bring wood for the arrangement [on the altar]. On the day designated for this family to bring their sacrifices, they would bring voluntary burnt offerings. This was called the sacrifice of the wood. It was like a festival for these families and they were forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.

Even a private individual who gave wood or logs for the arrangement [of the altar] is forbidden to have eulogies delivered, fast, and perform work on that day. This was a custom.

The men of the ma'amad are forbidden to have their hair cut and to launder [their clothes] throughout the week [they serve in the Temple]. On Thursday, they were permitted in honor of the Sabbath. Why were they forbidden to have their hair cut and to launder [their clothes]? So that they would not enter their ma'amad while they were unkept. Instead, they would have their hair cut and launder [their clothes] beforehand.

There were fifteen officers in the Temple and similarly, an officer would always be appointed over these fifteen matters. They are [responsible for]: a) the time [for the offering of the sacrifices], b) the locking of the gates, c) the guards, d) the singers, e) the cymbals and the other musical instruments, f) the lotteries, g) the pairs [of doves], h) the seals, i) the wine libations, j) the sick, k) the water, l) the preparation of the showbread, m) the preparation of the incense offering, n) the preparation of the curtains, o) the preparation of the priestly garments.

Each one of these officers has many men under his command in order to arrange the task over which he is appointed. The one [appointed] to supervise the times: He and his men watch the times. When the time comes for a sacrifice to be offered, he or one of the men under his charge announce: "Priests arise to the [Temple] service. Levites [go] to the platform, Israelites, to the ma'amad." When his voice was heard, everyone would proceed to his task.

The one [appointed] to supervise the locking of the gates: At his command, the gates would be locked and opened. Those who sound [the trumpets] every day for the opening of the gates sound them only by his instruction. Every day, [the trumpets] were sounded three times at the opening of the gates [in the following manner]: a tekiah, a teruah, and a tekiah.

The one [appointed] to supervise the guards: He is "the officer of the Temple Mount" who would walk around [checking] the Levites [who would guard the Temple] every night. Whenever anyone would sleep at his post, he would strike him with his staff and burn his garment.

The one [appointed] to supervise the singers: Each day, he would chose singers to stand on the duchan to sing melodies. At his command, [the trumpets] would be sounded for the sacrifices. There were never less than 21 trumpet blasts sounded each day in the Temple: three at the opening of the gates [of the Temple Courtyard], nine for the daily offering of the morning, and nine for the daily offering of the afternoon. On a day when a Musaf offering is brought, nine trumpet blasts are added for the Musaf offering. If Rosh Chodesh or a festival falls on the Sabbath or Rosh HaShanah falls on the Sabbath - in which instance three Musaf offerings are brought- we do not sound the trumpets for each Musaf offering individually. Instead, nine trumpet blasts are sounded for all the Musaf offerings.

On Friday, six trumpet blasts are added: three to [notify] the people [when] to cease work and three to make a distinction between the holy and the mundane. On the pilgrimage festivals, three are added [to announce] the opening of the lower gate, i.e., the gate to the Women's Courtyard, and three [to announce] the opening of the upper gate, i.e., the Gate of Nicanor. Why is it called the upper gate? Because it is higher than the Women's Courtyard. On Sukkot, three trumpet blasts are added [to announce] the filling of [a vessel with] water which is used for a libation on that holiday. The trumpets are not sounded for the filling of the water on the Sabbath. Three trumpet blasts are added upon the altar while the water libation is being offered. All of these trumpet blasts were sounded under the direction of the officer in charge of the singers and at his command. All of these blasts were sounded with trumpets.

The one [appointed] to supervise the cymbal: He would arrange all the musicians who would help the Levites together with their instruments, as we explained.

The one [appointed] to supervise the lotteries, he would conduct the lotteries between the priests every day until each one would perform the work that he acquired through the lotteries. There were four lotteries conducted every day. In Hilchot Temidim, I will explain how these lotteries were conducted.

The one [appointed] to supervise [the sale of] the pairs of doves: He is the one with whom a price is determined to sell pairs [of doves] for the sacrifices, so-and-so many doves for a sela. Everyone who was obligated to [bring] turtle doves or doves [as a sacrifice] would bring the money for them to the Temple. This officer would give the pairs [of doves] to the people bringing the sacrifices. He would make a reckoning with the treasurers and they would provide him with [the doves]. Every thirty days, a price was established with him. If the price decreases [during that month], [the Temple treasurers] supply him with them according to the lower price. If it increases, they provide them at the price established [originally], for the Temple is always given the upper hand [in business transactions]. Similarly, if a pair of doves is discovered to be unacceptable or was disqualified before it was offered, [this officer] must provide another in its place.

The one [appointed] to supervise [the sale of] the seals: He would receive the money for the wine libations from those obligation to bring libations and give them seals. The one [appointed] to supervise the wine libations would sell the wine libations.

What is implied? There where four seals in the Temple, one which had "calf" written on it, a second which had "male" written on it, a third which had "kid" written on it, and a fourth that had "sinner" written on it.

Whoever would bring his sacrifices to the Temple would give the money for the wine libations to the officer in charge of the seals. He would give him seals according to the number of sacrifices he brought. If a person afflicted with tzara'at was wealthy, he should give him one seal with "sinner" written upon it. The recipient then takes the seals to the officer in charge of the wine libations and he gives him wine libations according to the number of seals he has and what is written upon them. In the evening, [the two officers] meet and one gives the other seals and receives money in exchange for them. If there is extra money, it is given to the Temple treasury. If there is less money, the officer in charge of the seals must pay from his own resources. When a person loses a seal, he should wait until the evening. If there is found an extra amount of money equivalent to the seal that he claims, it is given to him. If not, it is not given to him. The date of each day is written on the seal [to protect against] deceivers [to prevent] one from keeping a seal in his possession until the price of the libations increases.

Every thirty days, a price for the wine and the flour is established with the officer in charge of the wine libations. If the price of the wine libations increases, he must supply them according to the price established beforehand. If their price decreases, he must supply them according to the lower price. The profit the Temple treasury makes on these [fluctuations in] price is called "the windfall of the libations." It is used to purchase burnt offerings as "the dessert of the altar." Burnt offerings of doves are not used for this purpose, because doves are not used for communal offerings.

Since the priests stand on the floor at all times, eat much meat, and during their Temple service, they are not covered by any garments other than one cloak, they [often] suffer digestive ailments. Therefore an officer is appointed to check them and heal all their illnesses. He and the people in his charge are involved with them at all times.

Similarly, an officer is appointed to dig cisterns and reservoirs and fix the cisterns for people at large so that there will be water available in Jerusalem for all of its inhabitants and for all those who come on the pilgrimage festivals. And there was one appointed for all the craftsmen who prepare the showbread and he supervises all their work. And there is one appointed over the craftsmen who prepare the incense offering and he supervises all their work.

The one [appointed] to supervise [the making of] the curtains would be in charge of all those who wove the curtains and embroidered [designs] on them so that they would be prepared for the Temple and the gates. Each year, they would make two curtains to separate between the Sanctuary and the Holy of Holies. The strands of these curtains were all six-fold. They were of four types of fabric: linen, sky-blue dyed wool, purple dyed wool, and crimson dyed wool. Each one was six fold. Thus there were 24 strings. The curtains were a hand-breadth thick. They were woven with 72 heddles. Its length was forty cubits and its width was 20 cubits.

There were thirteen curtains in the Second Temple: Seven over the seven gates to the Temple Courtyard, one over the opening of the Entrance Porch, one over the entrance to the Sanctuary, two to serve as the d'vir between it and the [most] holy chamber, and two corresponding to them in the upper storey.

When a curtain becomes impure [due to contact] with a derivative of impurity, it should be immersed within [the Temple Courtyard]. It was brought into [the Temple] immediately, because there is no need to wait until the evening. If it became impure because of contact with a substance that is a source of impurity, it should be immersed [in a mikveh] outside [the Temple Courtyard] and it is spread out in the chayl, because it must wait until sunset [for its impurity] to depart. If it was new, it would be spread over the colonnade so that the people could see its embroidery for it was attractive.

All of the utensils in the Temple had copies and copies of the copies so that if the original contracted impurity, the second could be used in its place.

The one [appointed] to supervise [the making of] the priestly garments: He is occupied with the preparation of the garments of the ordinary priests and the garments of the High Priests and their being woven. Everything [necessary for them] is done under his authority. He had a chamber in the Sanctuary.

There are three types of priestly garments. 1) the garments of an ordinary priest, 2) [the High Priest's] golden garments and 3) [the High Priest's] white garments. The garments of an ordinary priest are four: 1) a tunic, 2) leggings, 3) a hat, and 4) a sash. These four types [of garments] are all made from white linen and are sewn with six-fold threads. The sash alone was embroidered with wool.

The golden garments are the garments of the High Priest, and they are eight garments: The four of an ordinary priest, 5) the cloak, 6) the ephod, 7) the breastplate, and 8) the forehead plate. The sash of the High Priest was embroidered and was made in a similar manner as that of the ordinary priest. [Similarly,] the hat [that the Torah mentions] with regard to Aaron corresponds to the hat mentioned with regard to his sons. [The difference is that] the hat of the High Priest is worn like fabric swathed around a hernia (turban), and the hat of an ordinary priest is worn like an ordinary hat. Therefore, it is called 'migba'at.'

The white garments are the four garments that the High Priests would wear on Yom Kippur. They are: a tunic, leggings, a sash, and a turban. They are all white, their threads are six-fold, and they are made from linen alone. The High Priests had two other tunics for Yom Kippur: one he would wear in the morning and one he would wear in the evening. Both of them cost 30 maneh. They were purchased with communal funds. If he wished to add to their value, he must add from his own funds. He would consecrate the additional money and then use it to have the tunic made.

It is a mitzvah for the priestly garments to be new, attractive, and to hang low like the garments of the men of stature, as [implied by Exodus 28:2 which states that they must be made]: "for honor and for beauty." If they were soiled, torn, longer than his appropriate measure, shorter than his appropriate measure, hoisted up by the sash, and a priest performed service while wearing them, his service is invalid. If they were worn-out or they were too long and he hoisted them with the sash so that they would be appropriate to his measure, his service is valid.

Whenever any of the priestly garments become soiled, they are not bleached or laundered. Instead, they are left to be used for wicks and he should wear new ones. When the garments of the High Priest become worn out, they should be entombed. The white garments which the High Priest wears on the day of the fast should not be worn a second time at all. Instead, they are entombed in the place where he removes them, as [Leviticus 16:23] states: "And he shall leave them there." It is forbidden to benefit from them.

They would make wicks from the leggings and the sashes of the ordinary priests that wore out. They were used to kindle lamps in the Temple for the rejoicing that accompanied the water libation. The tunics of the ordinary priests that wore out were used to make wicks for the Menorah which lit continually.

All of the priestly garments come from communal funds. When one individual donates one of the priestly garments, he may donate it to the community and then it is permitted to be used. Similarly, the sacrificial vessels and the wood for the altar arrangement that an individual donated to the community are acceptable. Even all the communal sacrifices which an individual donates from his own resources to the community are acceptable, provided he gives them to the community.

They would make many sets of clothes for ordinary priests. There were 96 lockers in the Temple in which to place the clothes, four lockers for each watch. The name of each watch was written on the lockers and they were all closed. When the men of the watch began their priestly service on the Sabbath, they would open their lockers throughout their week and take their garments. When they departed, they would return the clothes to their lockers and close them.

Why did they make four lockers for each watch? So that the garments would not be intermingled. Instead, all of the leggings were [stored] in one locker on which was written: Leggings. Similarly, the sashes were [stored] in one locker on which was written: Sash. Similarly, the hats and the tunics each had their own locker.

The High Priest would leave his golden garments in his chamber at night or when he left the Temple.

It is permitted to derive benefit from the priestly garments. Therefore [the priests] wear them on the day of their Temple service even when they are not performing service with the exception of the sash, because it is shaatnez.

It is, however, forbidden for an ordinary priest to wear it except during his service. The [clothes] the priests wear for their service are of wool and linen alone.

Whenever the Torah uses the word sheish or bad, it is referring to flax, i.e., linen. Whenever the term techeilet is used, it refers to wool which is dyed sky-blue, i.e., lighter than dark blue. The term argaman refers to wool that is dyed red. And tola'at sheni refers to wool dyed with a gnat.

Whenever the Torah uses the term sheish or "spun sheish," it is necessary that the strand be sixfold. Where the term bad is used, it is valid, if one strand alone is used. [Even in such situations,] the most desirable manner of performing the mitzvah is that it be sixfold. Whenever the term meshizar is used alone, the intent is a thread that is eightfold.

Whenever the Torah uses the term "a work of embroidery," the intent is that the design which is woven will be seen on one side of the fabric. When it uses the term "a work of craft," the intent is that the design will be seen on both sides of the fabric, front and back.

How are the clothes made? The tunic - whether of the High Priest or an ordinary priest - was made with a boxlike knit. The knit had sequences of squares as is the structure of an animal's maw, in the manner which weavers make firm garments. Its sleeve was woven separately and then sown to the body of the tunic.

The length of the tunic extended until slightly above the heel. The length of the sleeve extended until his wrist and its width was the width of his hand.

The leggings - whether of the High Priest or an ordinary priest - extend from the loins until the thighs, i.e., from above the navel, close to the heart, until the end of the thigh, i.e., until the knee. They had straps. They did not have a special feature for the anus, nor for the male organ. Instead, they would surround the body like a pouch.

The turban - whether of an ordinary priest or a High Priest - was sixteen cubits long. The sash was about three fingerbreadths wide and 32 cubits long. [The priest would] wrap it around himself, winding after winding. The priestly garments were not sown, rather they woven, as [Exodus 39:22] states: "weavers' craft."

How is the forehead plate made? We make a plate of gold two fingerbreadths wide that extends [over the forehead of the High Priest] from one ear to the other. Upon it is written, קדש לה'ה in two lines, קדש on the lower line and לה'ה on the upper line. If [the words] were written on one line it was valid. There were times when they were written on one line.

The letters would project outward. How was this done? [A craftsman] would engrave the letters on the back of the plate while it was pressed to beeswax until they project. It had holes on each of its ends. There was a strand of sky-blue wool below it that ran from hole to hole so that it could be tied with this strand at the nape [of the neck].

The cloak was made entirely of sky-blue colored wool. Its strands were twelve-fold. Its opening was woven, and that is where its weave began. It did not have an opening for his arms. Instead, it was divided into two flaps from below the throat and downward like all cloaks. It is joined only directly below the throat. One who tears the border of the opening of the cloak is liable for lashes, as [Exodus 28:32] states: "It shall not be torn." This applies to all the priestly garments. One who tears them with a destructive intent is liable for lashes.

He should then bring sky-blue wool, red wool, and scarlet wool, the strands of each of these spun eight-fold. [This is necessary,] because [Exodus 39:24] states that [the pomegrantes on the cloak's] hem [should be made from strands that are] "twisted."Thus there are twenty four threads used for the hem of the cloak. They should be fashioned into shapes resembling pomegranates whose mouths are not openand hung from the cloak. He brings 72 cups with 72 clappers that are made entirely of gold and suspends them from the hems, 36 from the hem of one flap and 36 from the hem of the other flap. The cup with the clapper hanging in it are together called a bell. From the hems on both sides of [the flaps of the cloak are suspended series of] bells and pomegranates, bells and pomegranates.

The gold that is woven in the ephod and the breastplate which is mentioned in the Torah was made in the following manner. A strand of pure gold was taken and placed together with six strands of sky-blue wool and [then] the seven strands were spun as one. He would do the same with one strand of gold and six of red wool, with one strand [of gold] with six of scarlet wool, and with one strand of gold with six of linen. Thus there would be four strands of gold and there would be a total of 28 strands. [This is reflected by Exodus 39:3]: "And they hammered out thin sheets of gold [and cut strands] to fashion into the sky-blue wool, into the red wool, into the scarlet wool, and into the linen." This teaches that there was a strand of gold woven in them.

How was the breastplate made? He would weave a garment that was a work of craft from gold, sky-blue wool, red wool, scarlet, linen, with 28 strands, as we explained. It is a cubit long and zeret wide and it should be folded into two. Thus it was a square a zeret long and a zeret wide. In it should be affixed four rows of stones as described by the Torah. Each stone should be square and set in a setting of gold that encompasses it from below and from the four directions.

He should engrave on the stones the names of the tribes according to their order of birth. Thus on the ruby, the name Reuben is engraved and on the jasper, Benjamin is engraved. At the outset, above Reuben, he should write [the names] Abraham, Isaac, and Jacob and below Benjamin, he should write, שבטי יה so that all the letters are found there.

Four golden rings are made on the four corners of the breastplate. In the two upper rings from which the breastplate is suspended, two golden cords are placed. They are called chains. In the two lower rings that are opposite [the High Priest's] breast are placed two cords of sky-blue wool.

The width of the ephod is the width of a person's back from shoulder to shoulder. Its length extend from one's elbows to his feet. It has two bands extending from it on either side with which it is fastened. They are called the belt of the ephod. The entire garment is woven with gold, sky-blue wool, red wool, scarlet wool, and linen with 28 threads as described with regard to the breastplate.He should sew to it two shoulder straps so that it will extend to [High] Priest's shoulder. He should affix to each shoulder a square sardonyx stone set in a setting of gold. The names of the tribes should be engraved on the two stones, six on one stone and six on the other according to the order of their birth. Joseph's name would be written as יהוסף. Thus there would be 25 letters on one stone and 25 letters on the other stone. They would be written in this manner. The stone on which Reuven's name was written was placed on his right shoulder and the stone on which Shimon's name was written was placed on his left shoulder. On each shoulder, he should make two rings: one above, one the top of the shoulder and one below the shoulder above the belt. The two golden cords should be placed in the the two upper rings, they are called chains. This is the form of the ephod.

Afterwards, he places the ends of the cords of the breastplate in the upper rings that are on the shoulders of the ephod and he should place the two strands of sky-blue wool that are on the hem of the breastplate into the rings that are above the belt of the ephod. The chains that are in the rings on the shoulders of the ephod should descend until they reach the upper rings of the breastplate so that they will cleave to each other and thus the breastplate will not be separate from the ephod. Anyone who separates the breastplate from the ephod and disrupts their connectionwith a destructive intent is worthy of lashes.

Thus when he wears the ephod together with the breastplate, the breastplate will be flat over his heart and the ephod will be behind him. The belt of the ephod is tied over his heart below the breastplate. The two shoulders of the ephod lie on his two shoulders. The two cords of gold extend down from his shoulders on either side from the shoulders of ephod to the rings of the breastplate. The two strands of sky-blue wool are tied below his elbows from the two lower rings of the breastplate to the two lower rings of the shoulders of the ephod which are above the belt.

What is the order in which the priestly garments should be put on? [The priest] should put on the leggings first, tying them above his navel, over his loins. Afterwards, he puts on the tunic and then puts on the sash at elbow height. He should wind it fold after fold until it ends and then tie it.

With regard to the sash, [where it should be placed can be understood from] the received tradition. [Ezekiel 44:18] states: "They shall not gird themselves bayeza, [interpreted to mean] "in a place where one perspires." Yonason, the son of Uziel, received the same tradition from the prophets and translated the phrase: "They will gird themselves over the heart." Afterwards, he should arrange the headpiece as a hat.

After the High Priest girds himself with the sash, he puts on the cloak, and on the cloak, the ephod and the breastplate. He girds himself with the belt of the ephod over the cloak, below the breastplate. Therefore [the cloak] is called "the cloak of the ephod," the cloak that is girded closed with the ephod. Afterwards, he winds the headgear like a turban. He ties the forehead plate [behind his head,] above the turban. His hair was visible between the forehead plate and the turban and it is in that place that he would wear his tefillin between the forehead plate and the turban.

It is a positive commandment to make these garments and for the priests to serve in them, as [Exodus 28:2] states: "And you shall make holy garments," and [ibid. 29:8] states: "And drew near his sons and dress them in tunics." When a High Priest serves with less than these eight garments or an ordinary priest serves with less than these four garments, he is called lacking garments. His service is invalid and he is liable for death at the hand of Heaven, like a non-priest who serves. [This is indicated by ibid.:9 which states:] "And you shall gird them with a sash... and their priesthood shall be for them...." [Implied is that] when their garments are upon them, their priesthood is upon them. [Conversely,] if their garments are not upon them, they are like non-priests, concerning whom [Numbers 1:51] states: "A non-priest who draws close [to the service of the Sanctuary] shall die."

Just like a priest who is lacking garments is liable to die and invalidates the service he performs, so too, one who wears extra garments - e.g., he wears two tunics, two sashes, or an ordinary priest who wears the garments of the High Priest and performs service - profanes his service and is liable for death at the hand of Heaven.

It is said with regard to the priestly garments: "on his flesh and he shall wear them." [Implied is that] nothing should intervene between his flesh and the garments. Even if there is one thread, earth, or a dead louse between his flesh and the [priestly] garment, it is considered an intervening substance and his service is invalid. Therefore a priest cannot serve [in the Temple wearing] his arm tefillin, because they intervene. The head tefillin, by contrast, do not intervene and if he desires to wear them at the time of his Temple service, he may.

[A priest] must be careful at the time that he puts on [the priestly garments] that there be no dust, nor a louse - even if it is alive - between his flesh and the garment. Nor should air enter between his flesh and his garment during the time of service so that the garment will become distant from his flesh. He should not place his hand in his bosom under his tunic. He should not remove his hair from the garment, nor should there be a strand hanging loose from the garment. [Although] one these factors occurs, his service is acceptable.

[The following rules apply if a priest] wrapped a cloth on his flesh in a place [untouched by the priestly] garments, e.g., he wrapped it on his finger or on his heel. If it is three fingerbreadths by three fingerbreadths, it is considered as an intervening substance and it invalidates [the service]. If it is smaller than that, it is not considered as an intervening substance. A small belt, since it is considered as an independent garment, invalidates [one's service] even if it is not three fingerbreadths by three fingerbreadths in area.

When the finger of a priest is wounded, he is permitted to tie a reed or a cloth that is not three fingerbreadths by three fingerbreadths around it on the Sabbath and perform his service. If he intends to release blood, it is forbidden. [Leniency is granted,] provided the reed or the cloth does not intervene between his flesh and a sacred utensil at the time of service.

In the Second Temple, they made the Urim and the Tumim to complete the eight garments [of the High Priest] even though inquiry was not made of them. Why was inquiry not made of them? Because the Holy Spirit was not vested there. And whenever a priest does not speak with the Holy Spirit and the Divine Presence does not rest there, inquiry is not made.

How was inquiry made? The [High] priest would stand facing the Ark. The person making inquiry was behind him, facing the [High] Priest's back. The inquirer would ask: "Should I go up [to war] or not?" He would not ask in a loud voice, nor would he merely think about the matter in his heart. Instead, [he would speak] in a low voice, like someone praying to himself. Immediately, the Holy Spirit will enclothe the [High] Priest. He will look at the breastplate and with the spirit of prophecy see "Go up" or "Do not go up" written in letters emerging from the breastplate toward his face. The [High] Priest would then answer [the inquirer], telling him: "Go up" or "Do not go up."

Two matters should not be asked about at once. If they are, one replies only to the first. Inquiry should not be made [of the Urim and Tumim] by an ordinary person, only by a king, the court, or one who the community at large requires. [This is derived from Numbers 27:21:] "Before Elazar the priest shall he stand... [he and all the children of Israel with him, and the entire congregation]." "He" refers to the king; "all the children of Israel" to the priest anointed to lead the people in war, or someone whom the people need to make inquiry for them; and "all the congregation" refers to the High Court.

The statements found in the words of the prophets that the priests would wear an ephod of linen does not mean that they were High Priests. For the High Priest's ephod was not of linen [alone]. For the Levites would also wear such a garment, for the prophet Samuel was a Levite, and [I Samuel 2:18] describes him as "a youth, girded with a linen ephod." Instead, this ephod was worn by the students of the prophets and those who were fit to have the Holy Spirit rest upon them to make it known that such a person reached a rung equivalent to that of the High Priest who speaks with the Holy Spirit via the medium of the ephod and the breastplate. Blessed be the Merciful One Who grants assistance.