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A male Kohen may not marry a divorcee, a prostitute, or a dishonored woman (חללה) (Leviticus 21:7) A Kohen who enters into such a marriage loses the entitlements of his priestly status while in that marriage. The Kohen is not permitted to forgo his status and marry a woman prohibited to him (Leviticus 21:6–7). However, in the event that a ...
The later books of the Bible describe the use of lineage documents to prove priestly descent, [6] along with other recordings of lineage. [7]The Talmud gives little information regarding the content and form of the lineage document, in contrast to other Rabbinic documents that are described in greater length (for example the Ketubah, Get, business documents (Shtarei Kinyan), and the document ...
The high priest is referred to by a number of titles in the Hebrew Bible; the title kohen gadol did not become dominant until well into the Second Temple period. [ 1 ] In addition to the title of "great priest" ( kohen gadol ) [ 2 ] which later became the standard Hebrew title, the term "head priest" ( kohen harosh ) was used, [ 3 ] as was ...
This article gives a list of the high priests (Kohen Gadol) of ancient Israel up to the destruction of the Second Temple in 70 AD. Because of a lack of historical data, this list is incomplete and there may be gaps. A traditional list of the Jewish High Priests. The High Priests, like all Jewish priests, belonged to the Aaronic line.
In every generation when the Temple was standing, one kohen would be singled out to perform the functions of the High Priest (Hebrew kohen gadol). His primary task was the Day of Atonement service. Another unique task of the high priest was the offering of a daily meal sacrifice; he also held the prerogative to supersede any priest and offer ...
Following the Temple's destruction at the end of the First Jewish–Roman War and the displacement to the Galilee of the bulk of the remaining Jewish population in Judea at the end of the Bar Kochba revolt, Jewish tradition in the Talmud and poems from the period record that the descendants of each priestly watch established a separate residential seat in towns and villages of the Galilee, and ...
Priests had the ability to differentiate between niddah and zivah. [15] Targum Jonathan describes a Temple visit as an opportunity to learn from the rebuke of the "priests and sages". [16] According to Eliyahu Bakshi-Doron, the priest's jurisdiction extends not only to tzaraath (as specified in Deuteronomy 24:8) but also to financial disputes. [17]
The majority of these gifts were food items. Of these twenty-four gifts, ten gifts were given to the priests in the Temple, four were to be consumed by the priests in Jerusalem, and ten were to be given to the priests outside the land of Israel. Most of the gifts are not given today, because there is no Temple.