Our Gemara on Amud Beis derives from a verse that the High Priest is granted special status and privileges:

“And the priest who is greater than his brethren” (Vayikra 21:10) indicates that the High Priest should be greater than his priestly brethren in beauty, in wisdom, and in wealth.”

“From where is it derived that if the High Priest does not have property of his own, his brethren the priests elevate him and render him wealthy from their own property? The verse states: “And the priest who is greater than his brethren,” but literally in Hebrew me-echav, “from his brothers,” can mean he becomes great from his brother Kohanim. They must elevate him from the property of his brethren.”

This scriptural allusion—that the High Priest is made great from his brothers’ resources—is developed by other commentaries in a more extensive way, with important ideas about the nature of greatness and leadership. Tiferes Shlomo (Shoftim 7) says that what makes the High Priest who he is, and the source of his greatness, is the degree to which he sees all of the Jewish people as his brothers. Bas Ayin (Emor 58) says the Talmudic phrase “if the High Priest does not have property of his own” can also be read: if he sees himself as humble and does not attribute anything to himself, then by virtue of his connection to his brothers he will become great.

The leader is only as great as the people he leads.

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Translations Courtesy of Sefaria, except when, sometimes, I disagree with the translation

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Rabbi Simcha Feuerman, Rabbi Simcha Feuerman, LCSW-R, LMFT, DHL is a psychotherapist who works with high conflict couples and families. He can be reached via email at simchafeuerman@gmail.com