Kohen Gadol

Found 11 Search results

  1. Sanctity and Service

    Rabbi Meir Spiegelman

    What is the significance of the differences between the garments worn by the regular Cohen and the clothing adorned by the High Priest? What exactly is the job of the regular priest? Is he permitted to work inside the Mishkan? The plain meaning of the text seems to indicate that the regular Cohen is prohibited from working inside the Mishkan; why then did they work there nonetheless?

  2. Renewal of Relations

    Haftarot: Emor

    Rabbi Mosheh Lichtenstein

    The haftara in Ezekiel discusses halakhic details of the work of the kohanim in the Temple. Some of the halakhot that relate to the High Priest in the Torah are described by Ezekiel as relating to all priests. This might be perceived as a consolation for the nation's fear that their relationship with God will never return to the way it used to be. Ezekiel's description indicates that the kedusha in the third Temple will be greater than before, by describing the function of regular priests in similar terms to the High Priest.

  3. The Yom Kippur Service

    Rabbi Yair Kahn | 12 minutes

    The tragedy of Nadav and Avihu highlights the tension between the concepts of the “thirsting for the living God” and “No man shall see me and live”. Our parasha continues from where Shemini left off and prevents the tragedy from recurring by emphasizing the importance of the ketoret (the incense cloud) as necessary in the Kohen Gadol's entrance to the Holy of Holies, as the steps of the Yom Kippur Service are presented.

  4. Bigdei Kehuna

    Rabbi Alex Israel | 39 minutes

    Our parasha describes the garments of the Kohen Gadol in great detail. What is the purpose for these beautiful clothes? Is it to increase honour for the position in the eyes of the people? Is there deeper significance? Looking at the various items involved, we explore the symbolism of these garments and their connection to memory and the Divine encounter.

  5. Aharon - Tanakh Profiles

    Rabbi Jonathan Mishkin

  6. The Eternal Curse of Eli the Kohen Gadol of Shiloh

    Rabbi Daniel Wolf

    תאריך פרסום: תשע"ה | | 51 minutes

    Eli, the Kohen Gadol who accuses Channah of drunkenness in the sanctuary and, after realizing his mistake, blesses her – is later told in two different, lengthy accounts that he and his line will be cursed. Why is Eli punished so severely by God – with a curse that seems unprecedented?

    We examine the difficulties that come up in the narrative about Eli and, with assistance from a salient reference in the Book of Yirmiyahu, discover that Eli’s erroneous philosophy is the belief in an immoral, capricious god whose sole desire is to be satiated with sacrificial meat. Unlike Shmuel and Channah, who see sacrifices as symbolic and to be accompanied by tefilla and teshuva, Eli and his sons believe that sacrifices are real acts and are given to appease God.

     The Tanakh’s emphasis on the curse sends a message telling us how worship of God is meant to be carried out; that God does want us to carry out rituals, but ritual is meant to be imbibed with devotion, kedusha and morality.

  7. Who Is Honoured?

    Rabbi Jonathan Sacks

    Tetzaveh is the only parsha from the beginning of Exodus to the end of Deuteronomy, that does not contain the word “Moses”. For once Moses, the hero, the leader, the liberator, the lawgiver, is offstage. Instead our focus is on his elder brother Aaron who, elsewhere, is often in the background. Indeed virtually the whole parsha is devoted to the role Moses did not occupy, except briefly – that of priest in general, high priest in particular.

    Why so? Is there any larger significance to the absence of Moses from this passage? Through an analysis of sibling relationships throughout Genesis we can learn about the unique Moshe- Aharon relationship and appreciate the role that humility plays in a healthy sibling relationship. It was precisely the fact that Aaron did not envy his younger brother but instead rejoiced in his greatness that made him worthy to be High Priest. Therefore, just as Aaron made space for his younger brother to lead, so the Torah makes space for Aaron to lead. That is why Aaron is the hero of Tetzaveh: for once, not overshadowed by Moses.

     

    This article is part of the Covenant & Conversation series.

    To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook. 

  8. Who Is Honoured? (Audio)

    Rabbi Jonathan Sacks | 9 minutes

    Tetzaveh is the only parsha from the beginning of Exodus to the end of Deuteronomy, that does not contain the word “Moses”. For once Moses, the hero, the leader, the liberator, the lawgiver, is offstage. Instead our focus is on his elder brother Aaron who, elsewhere, is often in the background. Indeed virtually the whole parsha is devoted to the role Moses did not occupy, except briefly – that of priest in general, high priest in particular.

    Why so? Is there any larger significance to the absence of Moses from this passage? Through an analysis of sibling relationships throughout Genesis we can learn about the unique Moshe- Aharon relationship and appreciate the role that humility plays in a healthy sibling relationship. It was precisely the fact that Aaron did not envy his younger brother but instead rejoiced in his greatness that made him worthy to be High Priest. Therefore, just as Aaron made space for his younger brother to lead, so the Torah makes space for Aaron to lead. That is why Aaron is the hero of Tetzaveh: for once, not overshadowed by Moses.

     

    This lecture is part of the Covenant & Conversation series.

    To read more from Rabbi Sacks or to subscribe to his mailing list, please visit http://www.rabbisacks.org/. You can also follow him on Twitter, Instagram and Facebook. 

  9. The High Priest's Holy Clothes

    Rabbi Chanoch Waxman | 38 minutes

    Why does the Torah provide such extensive detail about the priestly garments? This shiur examines the symbolism of the various components of the high priest’s apparel, and explores differences relating to other priests, including the mysterious group at the Revelation at Sinai. What emerges is the purpose of the priests and the task of the High priest to transform his body into a device to atone for the people of Israel.

     

    In memory of Nissan Ben Miriam Marjum Z"l

     

     

     

  10. …To the priest in charge at that time

    Rabbanit Dr. Michal Tikochinsky

  11. Overqualified

    Rabbi Ben-Tzion Spitz