ויקרא, פרק כ״א, פסוק י״ב

The elevated status of the High Priest demands absolute devotion to his sacred service, requiring him to set aside personal grief and place the honor of the Divine Presence above natural human emotions. During a time of profound sorrow, he is forbidden from abandoning his duties [רמב״ן, מזרחי, הופמן] or walking behind the bier in a funeral procession [רש״י, רמב״ן, אבן עזרא, בכור שור]. In this context, the sanctuary is not merely the physical structure of the Tabernacle or Temple, but represents the entirety of his sacred actions and service [ביאור יש״ר, מלבי״ם, משכיל לדוד].

Commentators debate the exact nature of the prohibition against escorting the dead. A strict approach maintains that the High Priest may not leave the sanctuary or his home to attend the funeral at all. This restriction stems from a concern that the bitterness of his grief might cause him to forget the strict laws of purity and accidentally touch the corpse [מזרחי, תורה תמימה, מלבי״ם, משכיל לדוד, פרדס יוסף]. Conversely, others argue that the prohibition is specifically against departing from his state of holiness. Therefore, he is permitted to escort the deceased from a distance, provided he establishes a clear boundary to prevent any risk of impurity [מזרחי, תורה תמימה, מלבי״ם, משכיל לדוד].

The mandate not to profane the sanctuary sparks further discussion regarding whether it serves as a severe warning or a unique permission. One perspective views it as an absolute prohibition: if the High Priest behaves like a commoner and abandons his sacred work to mourn, he profanes the holy by demonstrating that the honor of the deceased supersedes the honor of the sanctuary and the service entrusted to him [רמב״ן, ספורנו, טור, ביאור יש״ר, שטיינזלץ]. A central opposing view, however, interprets this as a special exemption. If the High Priest remains in the sanctuary and offers sacrifices on the day of his relative's death, his service remains completely valid and unprofaned. This teaches an inverse law for an ordinary priest, whose service would be entirely invalidated if performed under the same circumstances [רש״י, שפתי חכמים, בכור שור, הכתב והקבלה, הופמן, מלבי״ם]. Some commentators synthesize these approaches, explaining that it includes both a warning not to abandon the service and a promise that his work will remain pure if he stays [רמב״ן, מזרחי, מלבי״ם]. Nevertheless, even though he may offer sacrifices while mourning, he is forbidden from eating the sacred meat on that day, as consuming it requires a state of joy [רלב״ג, בכור שור].

The underlying reason for these strict laws is tied to the anointing oil, which functions as a crown that elevates the High Priest above the rest of the nation in honor and holiness [ביאור יש״ר, שטיינזלץ]. Because of this exalted status, he must maintain his focus and remain unswayed by severe personal tragedies, preserving a joyful countenance appropriate for standing before the King [רלב״ג, העמק דבר]. Simultaneously, this serves as a reminder against arrogance; despite his elevated position, he must constantly remember that God remains above him [שפתי כהן]. The permission to sacrifice while mourning applied historically to the High Priests of the First Temple, who were anointed with oil, as well as to those of the Second Temple, who were not anointed but wore the specialized garments and the golden crown. However, a priest specifically anointed for war is excluded from this exemption and may not offer sacrifices while mourning [תורה תמימה, אדרת אליהו, מלבי״ם].

Ultimately, the High Priest receives his role, his supreme holiness, and his unique status directly from God's power, and it is in His name that he serves [שטיינזלץ, הופמן, מלבי״ם]. Because his service brings joy to God, he is obligated to sanctify himself with an extraordinary level of devotion [בכור שור].