יומא ז׳:א׳ - ז׳:ב׳

בא לו כהן גדול לקרות – the [Torah] portion of the day (i.e., Leviticus, chapter 16).

בבגדי בוץ – that he performed the Divine Service of the day.

קורא – for it is permitted to wear the clothing of the Priesthood even not at the time of Divine Service, for the clothing of the Priesthood was given to derive benefit from them.

באצטלית – clothing made in the form of a white garment/undershirt.

משלו – for the reading of the [Torah] portion is not Divine Service.

חזן הכנסת – the sexton/beadle.

ראש הכנסת – through his word, all the needs of the community are decided, who recites the Maftir portion (i.e., Haftarah), and who spreads a cloak over the head for the recitation of the prayers preceding the Shema (Kaddish and Barchu) (alternatively, to recite the prayers for the benefit of those who come too late for the regular service), and who goes before the Ark (to lead the service). And we give the Torah Scroll from this one to that one, because of the honor/dignity of the High Priest to demonstrate that there are many authorities below him.

עומד ומקבל – it follows that until here he was sitting, and we find that we learned that he would read in the Ezrat Nashim/courtyard of the women, for if he read in the courtyard of Israel/Ezrat Yisrael and all the more so, in a holier place than that, it would be prohibited to sit other than the Kings of the House of David that were permitted to them to sit in the courtyard, as it is written (2 Samuel 7:18): “Then King David came and sat before the LORD.”

וקורא אחרי מות ואך בעשור – that is in the [Torah] portion of Emor (Leviticus chapter 23, verses 26-32). For it is permitted to skip in the Torah in one subject matter when it is close in order that the [Aramaic] translator not stop. But if prior to his rolling the Torah Scroll until the place of the skip that the [Aramaic] translator would stop who is translating the verse that the reader read/recite, it is prohibited to skip and to roll, for it would be found that the community is sitting and waiting/anticipating and this is not the dignity of the congregation.

יותר ממה שקריתי לפניכם כתוב כאן – so as to not to spread evil talk against/to discredit the Torah scroll, when they see him (i.e., the High Priest) read a third portion by heart that they would think that the Torah scroll is missing that portion.

ובעשור שבחומש הפקודים קורא על פה – [Numbers chapter 29, verses 7-11] which is far from the portion of Aharei Mot, and “Mark the tenth day of the month” (Leviticus 23:27 and following), which is more than the [Aramaic] translator can stop, therefore, he cannot roll the Torah scroll to there since we do not roll a Torah scroll in public because of the honor/respect of the congregation, and he cannot bring another Torah scroll because of the [perceived] defect of the first [scroll] so that people won’t say that it is lacking/missing parts.

על התורה – two blessings, one before [the reading] and one after it in the manner that we recite the blessings in the synagogue.

על העבודה ועל ההודאה – “Accept” (i.e. the third-to-last blessing of the Amidah) and “We give thanks” (the second-to-last blessing of the Amidah).

ועל מחילת עון – “Forgive us.”

ועל המקדש – that the Divine Presence should dwell in it.

ועל הכהנים – that they should be blessed and that their sacrifices [would be accepted] with favor.

ועל ישראל ועל שאר התפלה – it is explained in the Gemara (Tractate Yoma 70a): a prayer for grace, chant and request from before You that Your people Israel needs to be saved. Praised are You, who Hears prayer.

לא מפני שאינו רשאי – for you might have thought that the person who sees one Divine Service is not permitted to leave it in order to work and see another Divine Service, for we do not forgo the occasion for performing a religious act. And the viewing of the Divine Service is a Mitzvah because of (Proverbs 14:28): “A numerous people is the glory of a king,” which comes to tell us that he does foregoing a commandment since he is not engaged in it.