Why do they separate the Kohen Gadol from his household to Lishkat Parhedrin. The explanation of Rabbi Yehuda Ben Betira is that he may be with his wife, and there is a doubt as to whether she is a Niddah and he would become impure in the seven days before Yom Kippur. There was another reading that he was taken to Lishkat Barvatan.

All the chambers in the Beit Hamikdash were exempt from mezuzah aside from Lishkat Parhedrin because it was a residence for the Kohen Gadol seven days a year. Rabbi Yehudah said if it wasn't a living space there, all living spaces are obligated.

All the chambers in the Temple are considered a private domain for Shabbat and a public domain for impurity, except for the Chamber of the Wine and Oil, which have two entrances, this one opposite that one. Abba Shaul would call it the "Chamber of the House of Shamnia." Rabbi Yehuda says, every chamber that is in the Temple that has two entries in it, this one opposite that one, such as the gate of the Temple Courtyard, is a private domain for Shabbat and a public domain for impurity.

For what reason do they set aside another Kohen to serve in his stead lest he become disqualified? He serves in his stead and the High Priest returns to his status in the High Priesthood, and the one that served in his stead, all the mitzvot of the High Priesthood are incumbent on him, the words of Rabbi Meir. Rabbi Yosei says, even though they said that "all the mitzvot of the High Priesthood are incumbent on him," [once he has acted as a substitute High Priest] he is not fit neither to be the High Priest nor to perform the functions of an ordinary Kohen. Said Rabbi Yosei, it so happened with Yosef ben Eilim from Tzippori that he served on behalf of the High Priest for one hour and [after that] he was not fit either as a High Priest nor as an ordinary Kohen. When he went out, he said to the King, "The bull and the goat that were sacrificed today, who were they from (i.e., whose property were they)? From me or from the High Priest?" The King knew what he was talking about, [and the King said] to him, "What is this, ben Eilim? It is not enough for you that you performed the service in the place of the High Priest one hour before He Who spoke and the world came into being? Rather, what you are seeking is to take the High Priesthood with you." At that very hour, ben Eilim knew that he had been removed from the High Priesthood.

How does the High Priest "take a portion ahead [of the other Kohanim]" (see Yoma 1:2)? He says, "This is my sin-offering" or "This is is my guilt-offering," [or] "One of the two loaves [is mine]," [or] "Four or five loaves from the showbread [is mine]." Rebbi says, I say, he can retain half for himself, as it is said (Lev. 2:3), "And what is left over from the grain-offering is for Aaron and his sons," that [the portion for] Aaron would be weighed against [the portion for] his sons. In what case does this apply? With holy things of the Temple, but as to holy things of the outlying areas, whether one is the High Priest or an ordinary Kohen, their portions are divided equally.

It is a commandment that the High Priest ("Kohen Gadol") be greater ("gadol") than his brothers, in prophecy, in strength, in wealth, in wisdom, and in appearance. Where is it derived that if he lacks these, that his brothers should [take it upon themselves to] make him great? As it is said (Lev. 21:10): "And the Kohen who is greater ("gadol") than his brothers [etc.]" -- that his brothers make him great. They said of Pinchas the Man of Chavata, upon whom the lot fell to become the High Priest, that the Temple treasurers and officers went looking for him and they found that he was a stone-cutter, and on his account they filled up the quarry [where he was working] with gold dinars. Said Rabbi Chananiah ben Gamaliel, "Was he really a stone-cutter? Rather, he was our son-in-law, and they found him plowing, just as it is said of Elisha (1 Kings 19:19), 'There were twelve yokes of oxen [ahead of him], and he was the twelfth.'" When there became many kings, they decreed that Kohanim would be appointed [as High Priests], and they would set them aside [for appointment] each and every year.

Why did [the Kohen Gadol] turn aside and weep (Yoma 1:5)? Because [the Elders] have to make him take an oath, for there had already been an incident involving one Boethusian who offered up the incense when he was outside [the Holy of Holies] and the cloud of incense heated up the whole Temple, for the Boethusians say that the incense should be offered up while he is outside, as it is said (Lev. 16:13), "And the cloud of incense shall cover [the Curtain]." The Sages said to them, is it not already stated (ibid.), "He shall place the incense on the fire before God"*? It (i.e., the second part of the verse) teaches that we add the smoke-raising herb [to the incense]. Thus, if one does not add the smoke-raising herb, he is liable for the death penalty. When he came out he said to his fathers, "All your days you were explicating [the verses] and you did not perform it until I stood there and did it myself." He said to him, "Even though we explicate, we do not perform it [as we explicate it], and we hearken to the words of the Sages. I would be astounded for you if your days were to last." And it was not three days after this that they placed him in his grave.

Which one is the "tzeredah" finger [that the priests would snap (Yoma 1:7)? It is the big finger of the right hand. With the mouth and not with the lyre and not with harp. What would they say (Ps. 127:1, JPS Tr.), "A song of ascents, Of Solomon / Unless the Lord builds the House [its builders labor in vain on it]." They would not sleep the whole night; rather, they would recite [Scripture] opposite the High Priest to keep him occupied in Torah. And so too would they comport themselves in the provinces after the destruction of the Temple. [They did so as a] remembrance of the Temple but they sinned by doing so.

How do they conduct the lottery in the Chamber of Hewn Stone? They make a circle and they stand like a necklace (ככוליור), and the registrants come, and he takes a headdress from one of them, and they knew that the count for the lottery would start with him*. They would not stick out two [fingers]; rather, one for each of them. [If] they stuck out two [fingers], they would not count the extra ones. Rabbi Yehuda says, they would not conduct a lottery for the coal-pan; rather, whoever won [the lottery] of the incense, he says to him, "You also are [assigned] to the coal-pan." Rabbi Eliezer ben Yaakov says, there was not a lottery for the fats of the goat, but whoever brought the limbs up the ramp offers them up [as well] on top of the Altar.

It happened that two priests were running to go up the ramp. One pushed his fellow into the four cubit space. He took a knife and stabbed him in the chest. R. Zadok came and stood on the steps leading up the Ulam and said, "Hear me my Israelite brothers. Behold it says, (Deuteronomy 21) 'When one finds a dead body...and the elders and judges shall go out and measure...' Let us measure who should bring the calf, the sanctuary or the courtyards." Everyone groaned and cried. Afterwards the father of the young [priest] came and said, "My brothers, I am your atonement. My son's pulse is still beating and the knife has not yet been defiled." This shows that the impurity of the knife was more difficulty for Israel than bloodshed. And so it says, "Moreover, Manasseh put so many innocent persons to death that he filled Jerusalem [with blood] from end to end." From here they said, "Through the sin of bloodshed the Shekhinah departs and the Temple is defiled."

The [Kohen] designated [to conduct the lottery] says to them, "Come and draw lots, who shall slaughter, who shall sprinkle, who shall remove the ashes from the inner Altar, who shall remove the ashes from the candelabra, who shall bring the limbs up the ramp -- the head and the hind leg and the two forelegs, the tail and the [other] hind leg, the breast and the throat, the two flanks, and the intestines, and the fine flour, and the pancakes, and the wine" -- these are the words of Rabbi Shimon Ish HaMitzpeh. Rabbi Yosei says, [rather], the head and the hind leg, and the two forelegs, the the breast and the tail and the two flanks, the tail and the [other] hind leg. Said Ben Azzai to Rabbi Akiva in the name of Rabbi Yehoshua, [rather,] the way it walked was how it was sacrificed -- the head and the hind leg, the breast and the throat, and the two forelegs and the two flanks, the tail, and the [other] hind leg. Thirteen merited [to be selected in the lottery], sometimes fourteen, sometimes fifteen.

The ram was sacrificed by eleven (Yoma 2:7), the communal lambs by eight, who did not have pancakes with them, the bull was sacrificed by twenty-four. [As to] the head and the hind leg -- two take hold of the leg and carry it up to the top of the Altar, [and then] three take hold of it and offer it up on top of the Altar. In what case does this apply? With regard to the communal offerings, but individual offerings -- anyone who wants to sacrifice may sacrifice. It so happened with the son of Marta, the daughter of Baitos, that he was one of those who [was so strong that he] could carry two thighs of a bull with [only] two fingers, [and that bull was so big that it] cost one thousand dinars, and yet he could walk up [the ramp] heel to toe, and [in that fashion] carry [the thighs] up to the top of the Altar.

What is the meaning of, "[It is light] over the face of the eastern sky until Hebron" (see Yoma 3:1)? There were times that a column [of light from] the sun ascended in the manner of a column [of light from] the moon and spreads over the entire face of the eastern sky. Abba Yosei ben Chanan says, [the watcher would say,] "It is getting light, it is radiant!"

A High Priest who leaves the Temple Courtyard to speak with his fellow or interrupts [his service], is required to immerse [himself]. They asked Ben Zoma, what is the idea behind this "immersion"? He said to them, if he enters from the Holy to the Holy -- a place where there is no punishment of excision [if he becomes impure] -- he is required to immerse, [then if] he enters from a profane place to the Holy -- a place where there is punishment of excision -- is it not logical that he should be required to immerse [as well]? Rabbi Yehuda says, this immersion was only due to discipline*, for sometimes old impurity [may be] in his hand, and while he is going to immerse [himself], he remembers that he is impure and turns back.

Kohanim that did not sanctify their hands and feet [by washing], and so too a High Priest who did not immerse and did not sanctify his hands and feet between one service and another service, or between [changing from] one set of garments to another set of garments, and [then] performed a service -- their service is valid, but Kohanim who did not immerse and did not sanctify their hands and feet, so too a High Priest who did not immerse and did not sanctify his hands and feet from the basin [of the Temple], and performed a service -- their service is invalid. Either a High Priest or an ordinary Kohen that performed a morning service and did not wash their hands and their feet are liable for the death penalty, as it is said (Ex. 30:43, JPS Tr.), "[The linen breeches shall be worn by Aaron and his sons] when they enter the Tent of Meeting [so that they do not incur punishment and die]." [Even if] he was standing and sacrificing the whole night (i.e., without an opportunity for a nocturnal emission), he is required to sanctify his hands and feet. Rebbi says, staying overnight [even without sleeping] disqualifies the [prior] sanctification of his hands and feet. Rabbi Elazar bar Rabbi Shimon says, even one who is occupied in [Temple] service all seven days of the week, staying overnight does not disqualify the [prior] sanctification of his hands and feet.

Five immersions were performed there on the same day, all of them in the Holy in the House of Parvit (Yoma 3:3), except for the first, which was [performed] in a profane place, on top of the Water Gate, which was to the side of his chamber. Rabbi Yehuda says, they prepared wrought iron bars for Yom Kippur Eve, and they would pour [the water heated with these bars] into the cold [water provided to the priest] in order to reduce the coldness (see Yoma 3:5).

[The Mishnah, Yoma 3:7, records that the Priestly garments cost either eight hundred zuz or thirty maneh. But according to the Tosefta,] everything [cost] sixty maneh. These were taken from the consecrated [Temple funds]. If he wanted to add, he may add his own [money]. It so happened with Ishmael ben Pavi, that his mother made him a tunic worth one hundred maneh, and he would stand and sacrifice on top of the Altar [wearing it]. And there was another incident with Elazar ben Harsum, that his mother made him a tunic worth twenty thousand maneh, and he stood and sacrificed on top of the Altar [wearing it], but his fellow Kohanim brought him down because he appeared naked from within [the fabric]. A woman who makes a tunic for her son -- it is fit [to be worn] as long as she surrenders it to the public. It is the same for the garments of the High Priest as for the garments of an ordinary Kohen -- [everything] comes from the collection of the [Temple] Treasury.