Mishneh Torah — Vessels & Servants of the Sanctuary הלכות כלי המקדש והעובדין בו, Chapter 5

כֹּהֵן גָּדוֹל צָרִיךְ שֶׁיִּהְיֶה גָּדוֹל מִכָּל אֶחָיו הַכֹּהֲנִים בְּנוֹי בְּכֹחַ בְּעשֶׁר בְּחָכְמָה וּבְמַרְאֶה. אֵין לוֹ מָמוֹן כָּל הַכֹּהֲנִים נוֹתְנִין לוֹ מִשֶּׁלָּהֶן כָּל אֶחָד לְפִי עָשְׁרוֹ עַד שֶׁיַּעֲשִׁיר יוֹתֵר מֵעָשִׁיר שֶׁבְּכֻלָּן:

The High Priest must surpass all of his priestly brethren in beauty, power, wealth, wisdom, and appearance. 1:3), the Rambam adds that the High Priest must surpass his brethren in the fear of God. 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. 18a offers two interpretations of that phrase: a) The High Priest must be greater than his brethren in all qualities that are significant to human interaction; b) his greatness must come "from (the prefix mei translated as "than" can also mean "from") his brethren"; they must grant him his wealth. The Rambam does not see the two interpretations as contradictory and combines them both in this halachah.

וְאֵין אֶחָד מִכָּל אֵלּוּ מְעַכֵּב אֶלָּא כָּל זֶה לְמִצְוָה אֲבָל אִם נִתְרַבָּה מִכָּל מָקוֹם נִתְרַבָּה:

None of the above is an absolute requirement; derives this from the fact that, by and large, the High Priests of the Second Temple period lacked the quality of wisdom which is the most important of all attributes. Nevertheless, they were given all the privileges of High Priests. instead, all of this is merely [the optimum way of fulfilling] the mitzvah. If he was, nonetheless, initiated, his initiation is valid.

וְחַיָּב כֹּהֵן גָּדוֹל לִנְהֹג כָּבוֹד בְּעַצְמוֹ. וְלֹא יָקֵל בְּעַצְמוֹ עִם שְׁאָר הָעָם וְלֹא יִרְאוּ אוֹתוֹ עָרוּם לֹא בְּבֵית הַמֶּרְחָץ וְלֹא בְּבֵית הַכִּסֵּא וְלֹא כְּשֶׁמִּסְתַּפֵּר שֶׁנֶּאֱמַר (ויקרא כא י) "הַכֹּהֵן הַגָּדוֹל מֵאֶחָיו" מְלַמֵּד שֶׁנּוֹהֲגִין בּוֹ גְּדֻלָּה יְתֵרָה. רָצָה הוּא שֶׁיִּרְחֲצוּ אֲחֵרִים עִמּוֹ הָרְשׁוּת בְּיָדוֹ:

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 and early printings. The standard published text reads slightly differently. 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].

לֹא יִכָּנֵס לְבֵית הַמִּשְׁתֶּה וְלֹא לִסְעֻדָּה שֶׁל רַבִּים אֲפִלּוּ הֵם שֶׁל מִצְוָה. אֲבָל הוֹלֵךְ הוּא אִם רָצָה לְבֵית הָאָבֵל. וּכְשֶׁהוּא הוֹלֵךְ אֵינוֹ הוֹלֵךְ בְּעִרְבּוּבְיָא עִם שְׁאָר הַכֹּהֲנִים. אֶלָּא מְסַבְּבִין אוֹתוֹ הַכֹּהֲנִים וְחוֹלְקִין לוֹ כָּבוֹד. וְהַסְּגָן מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. וְהַסְּגָן וּמָשׁוּחַ שֶׁעָבַר מִימִינוֹ. וְרֹאשׁ בֵּית אָב וְהָאֲבֵלִים וְכָל הָעָם מִשְּׂמֹאלוֹ. וְאוֹמֵר לַאֲבֵלִים תְּנֻחֲמוּ. וְהֵן מְכַבְּדִין אוֹתוֹ כְּפִי כֹּחָן:

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 19a) explains that this refers to an instance where the High Priest was disqualified from performing the Yom Kippur service and another priest had to be appointed to replace him. Although that priest is removed from the office after the first returns, he is still treated with an extra dimension of honor. 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.

מֵת לוֹ מֵת אֵינוֹ יוֹצֵא אַחֲרָיו. וְאֵינוֹ יוֹצֵא מִפֶּתַח בֵּיתוֹ אוֹ מִן הַמִּקְדָּשׁ. וְכָל הָעָם בָּאִים לְנַחֲמוֹ לְבֵיתוֹ. וְהוּא עוֹמֵד בְּשׁוּרָה וּסְגָן מִימִינוֹ וְרֹאשׁ בֵּית אָב וְכָל הָעָם מִשְּׂמֹאלוֹ. וְאוֹמְרִים לוֹ אָנוּ כַּפָּרָתְךָ וְהוּא אוֹמֵר לָהֶם תִּתְבָּרְכוּ מִן הַשָּׁמַיִם:

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 13:1-2. 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."

וּכְשֶׁמַּבְרִין אוֹתוֹ כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַסַּפְסָל. וְאֵינוֹ קוֹרֵעַ עַל מֵתוֹ כִּשְׁאָר הַכֹּהֲנִים שֶׁנֶּאֱמַר (ויקרא כא י) "וּבְגָדָיו לֹא יִפְרֹם". וְאִם קָרַע לוֹקֶה. אֲבָל קוֹרֵעַ הוּא מִלְּמַטָּה כְּנֶגֶד רַגְלָיו. וְאֵינוֹ מַרְבֶּה פֶּרַע לְעוֹלָם שֶׁנֶּאֱמַר (ויקרא כא י) "אֶת רֹאשׁוֹ לֹא יִפְרָע" וַאֲפִלּוּ בְּעֵת שֶׁלֹּא יִכָּנֵס לַמִּקְדָּשׁ. אֶלָּא מְסַפֵּר מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. וְאֵינוֹ מְסַפֵּר בְּתַעַר אֶלָּא בְּזוּג רֹאשׁ שַׂעֲרָה זוֹ בְּעִקָּר זוֹ עַד שֶׁיֵּרָאֶה כְּאִלּוּ הוּא צָמַח כְּאַחַת שֶׁנֶּאֱמַר (יחזקאל מד כ) "רֹאשָׁם לֹא יְגַלֵּחוּ וּפֶרַע לֹא יְשַׁלֵּחוּ כָּסוֹם יִכְסְמוּ אֶת רָאשֵׁיהֶן":

When the meal of comfort is served to him, 4:9 which states that on the first day of mourning, a mourner is not allowed to partake of his own food. all of the people sit on the ground and he sits on a low bench. 5:17-18). Indeed, in the Talmudic era, it was common for the mourners to sit on the ground itself. Nevertheless, out of respect for the High Priest, he is allowed to sit on a low stool and the visitors sit on the ground. He may not, however, sit on an ordinary stool, for he is also obligated to observe the laws of mourning (ibid. 7:6). He does not rend his garments over his dead, as do the other priests, 8:1). as [Leviticus 21:10] states: "He shall not rend his garments." (negative commandment164) and Sefer HaChinuch (mitzvah 150) include the commandment for the priests not to enter the Temple with torn garments among the 613 mitzvot of the Torah. The Rambam discusses this mitzvah in Hilchot Bi'at HaMikdash, ch. 1. There and in his Sefer HaMitzvot, he explains that there are additional dimensions of this prohibition that apply to a High Priest alone, even when he is not in the midst of Temple service. Since he should be in the Temple at all times, he should never rend his garments. Moreover, he is not allowed to rend his garments during mourning even outside the Temple. 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, (negative commandment 163) and Sefer HaChinuch (mitzvah 149) include the commandment for the priests not to enter the Temple with overgrown hair among the 613 mitzvot of the Torah. The Rambam also discusses this mitzvah in Hilchot Bi'at HaMikdash, loc. cit. In his Sefer HaMitzvot, he explains that there is an additional dimension of this mitzvah that applies to a High Priest.As the Rambam continues to explain, this mitzvah applies not just when the High Priest is in mourning - although others should let their hair grow as a sign of mourning (Hilchot Evel 5:1-2, 6:2), he should not - but at all times. 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, 22b relates that one of the contemporaries of Rabbi Yehudah HaNasi (who lived approximately 100 years after the destruction of the Temple) squandered a large amount of money to have his hair cut in this manner. Rabbi Yehudah HaNasi praised him for this, for otherwise, the students would have had difficulty picturing it. 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."

וּבַיִת יִהְיֶה לוֹ מוּכָן בַּמִּקְדָּשׁ וְהוּא הַנִּקְרָא לִשְׁכַּת כֹּהֵן גָּדוֹל. וְתִפְאַרְתּוֹ וּכְבוֹדוֹ שֶׁיִּהְיֶה יוֹשֵׁב בַּמִּקְדָּשׁ כָּל הַיּוֹם. וְלֹא יֵצֵא אֶלָּא לְבֵיתוֹ בִּלְבַד בַּלַּיְלָה אוֹ שָׁעָה אוֹ שְׁתַּיִם בַּיּוֹם. וְיִהְיֶה בֵּיתוֹ בִּירוּשָׁלַיִם וְאֵינוֹ זָז מִשָּׁם:

There was a chamber prepared for him in the Sanctuary which was called: "The Chamber of the High Priest." 5:17, the Rambam notes that this chamber was also called the Chamber of Wood and the Chamber of the Parhedrin. See the notes to that halachah for the explanation of these names. The glory and the honor of [the High Priest] would be to remain in the Sanctuary the entire day 2, the halachic meaning is that he should not depart in the middle of his service. 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.

כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ וּמְעִידִין עָלָיו. וְאֵין דָּנִין אוֹתוֹ דִּינֵי נְפָשׁוֹת אֶלָּא בְּבֵית דִּין הַגָּדוֹל בִּלְבַד שֶׁנֶּאֱמַר (שמות יח כב) "כָּל הַדָּבָר הַגָּדל יָבִיאוּ אֵלֶיךָ":

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." (great importance) - for example, a case involving the very life of the kohen gadol (the High Priest) - should be judged by a court with authority equal to that of Moses, i.e., the Sanhedrin of 71 judges. As mentioned in Chapter 4, Halachah 23, cases involving a transgression punishable by lashes are judged by a court of three.

הָיָה יוֹדֵעַ עֵדוּת אֵינוֹ חַיָּב לְהָעִיד וַאֲפִלּוּ בְּבֵית דִּין הַגָּדוֹל שֶׁזֶּה אֵינוֹ כָּבוֹד לוֹ שֶׁיֵּלֵךְ וְיָעִיד. וְאִם הָיְתָה עֵדוּת לְמֶלֶךְ יִשְׂרָאֵל הֲרֵי זֶה הוֹלֵךְ בְּבֵית דִּין הַגָּדוֹל וּמֵעִיד לוֹ:

If he knows testimony, he is not obligated to deliver it, even in the High Court. 1:1). For going to testify does not enhance his honor. If it was testimony involving a King of the Jewish people, 2:5). Alternatively, it could refer also to the King of Israel and be referring to a case involving the king's son (Radbaz). Since a king is involved, delivering testimony will not be deprecatory to the High Priest's honor. he should go to the High Court and testify concerning him. who asks why the Rambam does not mention an instance where the High Priest's testimony is necessary to prevent a transgression, for in such an instance, seemingly, even the High Priest should be required to testify.

וּכְבָר בֵּאַרְנוּ בְּסֵפֶר קְדֻשָּׁה שֶׁהוּא אָסוּר בְּאַלְמָנָה וּמְצֻוֶּה עַל הַבְּתוּלָה. וְאֵינוֹ נוֹשֵׂא שְׁתֵּי נָשִׁים וְאִם נָשָׂא שְׁתַּיִם אֵינוֹ יָכוֹל לַעֲבֹד בְּיוֹם הַצּוֹם עַד שֶׁיְּגָרֵשׁ לְאַחַת. וְחוֹלֵץ וְחוֹלְצִים לְאִשְׁתּוֹ. וּמְיַבְּמִין אֶת אִשְׁתּוֹ. וְאִם גֵּרֵשׁ אִשָּׁה מֻתֶּרֶת לְהִנָּשֵׂא לִשְׁאָר הָעָם:

We already explained in the fifth book, Chapter 1. Halachah 1 of that chapter mentions the prohibition against marrying a widow and Halachah 13, the mitzvah to marry a virgin. These concepts are also mentioned in Hilchot Ishut 1:7-8. 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. 13a derives this concept from the exegesis of Leviticus 16:5 which states: "And he will atone... for his household." "His household" is interpreted as referring to his wife and the term is written in the singular, implying one wife and not two.In his gloss to Hilchot Issurei Bi'ah 1:13, the Ra'avad notes that II Chronicles 24:3 speaks of Yehoyeda the High Priest and the marriage of two women, seemingly contradicting the Rambam's ruling. The Ra'avad interprets the verse as stating that Yehoyeda married the women himself. (Similarly, Rav Moshe HaCohen and others question the Rambam's ruling.) Rambam LeAm, however, advances the interpretation that the verse is stating that Yehoyeda had Yoash marry the women.He may perform chalitzah. If he does not desire to marry the widow, he must perform a ritual act called chalitzah that gives her the right to remarry. The Rambam is emphasizing the contrast between a High Priest and a king. A king does not perform chalitzah because such an act would be a compromise to his honor. And since he does not perform chalitzah, he is also not entitled to perform yibbum. Nor does his wife undergo yibbum for she is not allowed to marry anyone else (Hilchot Melachim 2:3). None of these restrictions apply with regard to a High Priest. and [either] chalitzah or yibbum are performed with his wife. If he divorces a women, she is permitted to marry another person.).

בִּזְמַן שֶׁכֹּהֵן גָּדוֹל נִכְנַס לַהֵיכָל לְהִשְׁתַּחֲווֹת שְׁלֹשָׁה אוֹחֲזִין בּוֹ. אֶחָד בִּימִינוֹ וְאֶחָד בִּשְׂמֹאלוֹ וְאֶחָד בַּאֲבָנִים טוֹבוֹת שֶׁבָּאֵפוֹד מֵאֲחוֹרָיו. וְיִכָּנֵס לַהֵיכָל וְיִשְׁתַּחֲוֶה. וְכֵיוָן שֶׁיִּשְׁמַע הַסְּגָן קוֹל רַגְלָיו שֶׁל כֹּהֵן גָּדוֹל שֶׁהוּא יוֹצֵא מַגְבִּיהַּ לוֹ אֶת הַפָּרֹכֶת. וְאַחַר שֶׁיֵּצֵא יִכָּנְסוּ אֶחָיו הַכֹּהֲנִים וְיִשְׁתַּחֲווּ וְיֵצְאוּ:

When the High Priest enters the Sanctuary and on Yom Kippur, he enters the Holy of Holies wearing only the four garments of an ordinary priest. to prostrate himself, 2:4. 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.

בְּכָל יוֹם שֶׁיִּרְצֶה לְהַקְטִיר הַקְּטֹרֶת מַקְטִיר וְנוֹטֵל חֵלֶק בָּרֹאשׁ בְּקָדְשֵׁי הַמִּקְדָּשׁ כֻּלָּן. כֵּיצַד. כְּשֶׁיִּרְצֶה אוֹמֵר זוֹ הַחַטָּאת שֶׁלִּי וְזֶה הָאָשָׁם שֶׁלִּי. וְאֵינוֹ עוֹבֵד בְּפַיִס. אֶלָּא כָּל עֵת שֶׁיִּרְצֶה לְהַקְרִיב מַקְרִיב כָּל מַה שֶּׁיִּרְצֶה. וַהֲרֵי הוּא בְּקָדְשֵׁי הַגְּבוּל כִּשְׁאָר הַכֹּהֲנִים:

On any day he desires, he may offer the incense offering. 26a). Nevertheless, the High Priest had the option of offering it whenever he desired. 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." 10:18). He does not seek to be chosen for service by lot., ch. 4). 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.

בִּזְמַן שֶׁרוֹצֶה כֹּהֵן גָּדוֹל לְהַקְרִיב הָיָה עוֹלֶה בַּכֶּבֶשׁ וְהַסְּגָן מִימִינוֹ. הִגִּיעַ לְמַחֲצִית הַכֶּבֶשׁ אָחַז הַסְּגָן בִּימִינוֹ וְהֶעֱלָהוּ. וְהוֹשִׁיט לוֹ הַכֹּהֵן שֶׁהוּא מוֹלִיךְ אֶת רֹאשׁ הָעוֹלָה הָאֵיבָרִים שֶׁבְּיָדוֹ וְסוֹמֵךְ עֲלֵיהֶן וְזוֹרְקָן לָאֵשׁ:

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] 6:11). to [the High Priest] and [the High Priest] would lean upon them 3:6-16. This ritual is called semichah. and then toss them to the fire. 6:4).

וְכָךְ הָיוּ מוֹשִׁיטִין לוֹ שְׁאָר הָאֵיבָרִים. כָּל אֶחָד וְאֶחָד נוֹתֵן הָאֵיבָרִים שֶׁבְּיָדוֹ לָרִאשׁוֹן. וְהָרִאשׁוֹן נוֹתֵן לְכֹהֵן גָּדוֹל וְהוּא סוֹמֵךְ וְזוֹרֵק לָאֵשׁ. וְאִם רָצָה לִסְמֹךְ בִּלְבַד וְיִהְיֶה [כֹּהֵן] אַחֵר זוֹרֵק לָאֵשׁ עוֹשֶׂה. וְאֵין שָׁם סְמִיכָה עַל הָאֵיבָרִים אֶלָּא לְכֹהֵן גָּדוֹל בִּלְבַד מִפְּנֵי כְּבוֹדוֹ. אֲבָל כָּל הַסְּמִיכוֹת עַל בַּעֲלֵי חַיִּים הֵם:

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.

כְּשֶׁיִּגְדַּל הַכֹּהֵן וְיֵעָשֶׂה אִישׁ הֲרֵי הוּא כָּשֵׁר לַעֲבוֹדָה. אֲבָל אֶחָיו הַכֹּהֲנִים לֹא הָיוּ מְנִיחִין אוֹתוֹ לַעֲבֹד בַּמִּקְדָּשׁ עַד שֶׁיִּהְיֶה בֶּן עֶשְׂרִים שָׁנָה. וְאֵינוֹ נִכְנָס לָעֲזָרָה לַעֲבוֹדָה תְּחִלָּה אֶלָּא בְּשָׁעָה שֶׁהַלְוִיִּם אוֹמְרִים שִׁירָה:

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. 13b which is the Rambam's source is speaking about a Levite and not a priest. The Radbaz agrees that the Ra'avad's view appears more likely from the context, but since the passage speaks about avodah - a term which usually refers to the service of offering the sacrifices - there is room for the Rambam's understanding.

אֵין הַכֹּהֵן עוֹבֵד תְּחִלָּה וְכֵן כֹּהֵן גָּדוֹל אֵינוֹ עוֹבֵד תְּחִלָּה עַד שֶׁיָּבִיא עֲשִׂירִית הָאֵיפָה מִשֶּׁלּוֹ וְעוֹבֵד בְּיָדוֹ שֶׁנֶּאֱמַר (ויקרא ו יג) "זֶה קָרְבַּן אַהֲרֹן וּבָנָיו אֲשֶׁר יַקְרִיבוּ לַה' בְּיוֹם הִמָּשַׁח אֹתוֹ". וְאִם עָבַד קֹדֶם שֶׁיָּבִיא עֲשִׂירִית הָאֵיפָה וְכֵן כֹּהֵן גָּדוֹל שֶׁעָבַד בִּכְהֻנָּה גְּדוֹלָה קֹדֶם שֶׁיָּבִיא עֲשִׂירִית הָאֵיפָה עֲבוֹדָתוֹ כְּשֵׁרָה:

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 God 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.

כֹּהֵן שֶׁלֹּא עָבַד עֲדַיִן מִיָּמָיו שֶׁמִּנּוּהוּ כֹּהֵן גָּדוֹל הֲרֵי זֶה מֵבִיא עֲשִׂירִית הָאֵיפָה וְעוֹבְדָהּ בְּיָדוֹ בַּתְּחִלָּה כִּשְׁאָר חִנּוּךְ כָּל כֹּהֵן הֶדְיוֹט וְאַחַר כָּךְ מַקְרִיב עֲשִׂירִית הָאֵיפָה שְׁנִיָּה שֶׁהִיא חִנּוּךְ כֹּהֵן גָּדוֹל. וְאַחַר כָּךְ מַקְרִיב עֲשִׂירִית הָאֵיפָה שְׁלִישִׁית שֶׁהִיא חֲבִיתֵי כֹּהֵן גָּדוֹל שֶׁמַּקְרִיב בְּכָל יוֹם כְּמוֹ שֶׁיִּתְבָּאֵר וּמַעֲשֵׂה שְׁלָשְׁתָּן שָׁוֶה הוּא:

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. 3:18 and onward. The manner in which all three are offered is identical.