Talmud for Yoma 7:1
בָּא לוֹ כֹהֵן גָּדוֹל לִקְרוֹת. אִם רָצָה לִקְרוֹת בְּבִגְדֵי בוּץ, קוֹרֵא. וְאִם לֹא, קוֹרֵא בְאִצְטְלִית לָבָן מִשֶּׁלּוֹ. חַזַּן הַכְּנֶסֶת נוֹטֵל סֵפֶר תּוֹרָה וְנוֹתְנוֹ לְרֹאשׁ הַכְּנֶסֶת, וְרֹאשׁ הַכְּנֶסֶת נוֹתְנוֹ לַסְּגָן, וְהַסְּגָן נוֹתְנוֹ לְכֹהֵן גָּדוֹל, וְכֹהֵן גָּדוֹל עוֹמֵד וּמְקַבֵּל וְקוֹרֵא עוֹמֵד, וְקוֹרֵא אַחֲרֵי מוֹת וְאַךְ בֶּעָשׂוֹר. וְגוֹלֵל סֵפֶר תּוֹרָה וּמַנִּיחוֹ בְחֵיקוֹ, וְאוֹמֵר, יוֹתֵר מִמַּה שֶּׁקָּרָאתִי לִפְנֵיכֶם כָּתוּב כָּאן, וּבֶעָשׂוֹר שֶׁבְּחֻמַּשׁ הַפְּקוּדִים קוֹרֵא עַל פֶּה, וּמְבָרֵךְ עָלֶיהָ שְׁמֹנֶה בְרָכוֹת, עַל הַתּוֹרָה, וְעַל הָעֲבוֹדָה, וְעַל הַהוֹדָאָה, וְעַל מְחִילַת הֶעָוֹן, וְעַל הַמִּקְדָּשׁ בִּפְנֵי עַצְמוֹ, וְעַל יִשְׂרָאֵל בִּפְנֵי עַצְמָן וְעַל יְרוּשָׁלַיִם בִּפְנֵי עַצְמָהּ וְעַל הַכֹּהֲנִים בִּפְנֵי עַצְמָן וְעַל שְׁאָר הַתְּפִלָּה:
The high-priest came to read [the section of the day]. If he wishes to read in the linen vestments [in which he performed the service of the day], he does so, [it being permitted to wear the priestly garments even when not performing the priestly service in them, the priestly garments being given for enjoyment]; and if not, he reads in his own white frock, [the reading of this section not being part of the priestly service.] The sexton takes the Torah scroll and hands it to the head of the assembly, [who makes all the congregational designations: who reads the maftir, who recites the shema, who reads the prayers. The Torah scroll is handed from one to the other to enhance the dignity of high-priest, to show that there are stations much below him.] The head of the assembly hands it to the adjutant high-priest; the adjutant high-priest hands it to the high-priest, and the high-priest rises and receives it, [the implication being that till now he was sitting — whence we infer that he reads it in the ezrath nashim. For if in the ezrath Yisrael, or, much more so, in a place of greater sanctity, it is forbidden to sit, only kings of the Davidic house being permitted to sit in the azarah, viz. (II Samuel 7:18): "And King David came, and he sat before the L rd.], and he reads standing "Acharei moth" (Leviticus 16:1-34) and "Ach be'asor" (Ibid. 23:26-32). [For it is permitted to skip in the (reading of the) Torah in one theme if it (the second part) is close enough not to require the translator to pause. But if the translator finishes translating the verse that the reader has read before the scroll can be rolled to the next part, it is forbidden, for the congregation is thereby made to wait, and this is not in keeping with the dignity of the congregation]; then he rolls up the Torah scroll and places it under his arm, and he says: "More than I have read before you is written here" (in this scroll). [(He says this) so as not to bring the Torah scroll (from which he read) into "disrepute"; for (otherwise) when they see him reciting the third section by heart, they might think that the (first) Torah scroll was missing that section.] And "Uve'asor" in Numbers (29:7), he reads by heart. [For it is too far from "Achrei Moth" and "Ach be'asor" to reach before the translator has finished translating. Therefore, he cannot roll the scroll to that part because of the dignity of the congregation. And he cannot have a different Torah scroll brought, for this might lead people to impute a blemish to the first, saying that it is defective.] And he makes eight blessings over it: over the Torah, [two blessings, one before and one after, as in the synagogue], over the service and over the thanking, ["Retzeh" and "Modim"], over the pardoning of sin ["Selach lanu"], over the Temple in itself, [that the Shechinah repose therein], over Israel in themselves, over the Cohanim in themselves, [that they be blessed and that their offerings be graciously received], and over the rest of the prayer. [The gemara explains: "Imploration, song, and petition before You on behalf of Your people Israel, who are in need of salvation"; (and he concludes:) "Blessed are You, O L rd, who hearkens to prayer."]