Talmud zu Horayot 3:5

כֹּהֵן גָּדוֹל פּוֹרֵם מִלְּמַטָּה, וְהַהֶדְיוֹט מִלְמַעְלָה. כֹּהֵן גָּדוֹל מַקְרִיב אוֹנֵן וְלֹא אוֹכֵל, וְהַהֶדְיוֹט לֹא מַקְרִיב וְלֹא אוֹכֵל:

Der Hohepriester zerreißt von unten [Beim Tod eines seiner Verwandten, für den er befohlen wird zu zerreißen, zerreißt er unten an der Ecke seines Gewandes in der Nähe seiner Füße. (In Bezug auf "und seine Kleidung wird er nicht zerreißen" bedeutet dies, dass er sie nicht wie andere zerreißen soll)] und den gemeinsamen Priester von oben [in der Nähe der Brust, nahe an der Schulter, wie andere es tun.] Ein Hohepriester kann opfern, wenn er ein Onein (Trauernder) ist, aber er darf nicht essen. [Wenn jemand stirbt, von dessen sieben nahen Verwandten er trauern soll, dann ist er für den gesamten Tag des Todes, unabhängig davon, ob er begraben wurde oder nicht, gemäß der Thora ein "Onein". Und vom Tag des Todes an ist er, solange er nicht begraben wurde, den ganzen Tag nach den Rabbinern ein einziger, auch nach der Beerdigung. Und wenn er am Tag seines Todes begraben wurde, dann ist er die ganze folgende Nacht ein Onein, so die Rabbiner. Und ein Hohepriester, der ein Einzelner ist, darf opfern, aber nicht essen [von den Opfern], und ein gewöhnlicher Priester darf weder opfern noch essen. [Denn so finden wir bei Aaron, dass er an dem Tag, an dem Nadav und Avihu (seine Söhne) starben, sagte (3. Mose 10,19): "Und hätte ich heute das Sündopfer gegessen, wäre es gut in den Augen des L rd? "—Die Sorge gilt nur dem Essen, nicht dem Opfer. Und das nur mit Aaron, der Hohepriester war; aber seinen Söhnen, die gemeinsame Priester waren, war es an diesem Tag verboten, sowohl zu essen als auch zu opfern.]

Jerusalem Talmud Demai

It was stated: “Heave of the tithe from demay that returned to its origin makes dema‘²⁷Dema‘ (a word of unclear etymology, Ex.22:28) describes profane produce mixed with heave, which is unfit for human consumption if heave and food are impure, and is food only for Cohanim and their families if both the heave and the food are pure. It can be put in order only if the amount of heave in the total is less than 1 in 101. Since heave from demay is genuinely holy only in a minority of cases, that heave does not necessarily create dema‘. (Maimonides Maäser 12:4 and R. Abraham ben David ad loc.), not to its origin does not make dema‘. Rebbi Simeon from Shezur said, both at its origin and not at its origin it does not make dema‘.” Rebbi Abun bar Ḥiyya asked before Rebbi Zeïra: For one who says, it makes dema‘, it makes dema‘; for one who says, it does not make dema‘, it does not make dema‘; this is reasonable²⁸That means, I can understand R. Simeon from Shezur, that we always follow the majority of cases and, therefore, heave from demay cannot create dema‘. I also could understand the position that, once the name of heave was attached to any produce, it must be treated like heave in all respects.. But if one says, in its origin it makes dema‘, not in its origin it does not make dema‘; what is the difference between in its origin and not in its origin? Rebbi Ḥaggai came up. They said, this one will say, “by Moses, I shall explain the reason²⁹R. Ḥaggai’s standard answer to questions of this type..” He said, by Moses, I shall explain the reason: He who says, it makes dema‘, because it permits the rest to be eaten³⁰Since without tithing, demay may not be eaten by rabbinic ordinance, it should in this respect be treated like heave taken according to Biblical precept.. He who says, it does not make dema‘, because it does not permit the rest to be eaten³¹For other produce, it simply is food of questionable status.. Rebbi La taught according to that of Rebbi Ḥaggai³²He declares practice to follow the anonymous Tanna in the baraita.. Rebbi Zeïra said: A case came before Rebbi Ḥanina and he taught according to Rebbi Simeon from Shezur. Rebbi Aḥa in the name of Rebbi Jonathan: Practice does not follow Rebbi Simeon from Shezur³³In Babli Ḥulin 75b, both R. Ḥanina and R. Jonathan endorse the ruling of R. Simeon from Shezur as valid practice..

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Jerusalem Talmud Yoma

¹²³From here on there is a parallel in Horaiot 3:3, Notes 146–188 and Megillah1:12.“One arranges for another Cohen as his replacement, maybe a disqualification of his will happen.” How? Does one leave them alone together? Rebbi Haggai said, by Moses⁸Since the Chapter starts with God’s commandment to inaugurate the Tabernacle, the mention here of God’s commandment is redundant and may be interpreted as a new commandment for future generations.! If one would leave them alone together, he would kill him! Him¹²⁴Lev. 6:12; the offering of the High Priest starting with the day he is anointed for his office. Sifra Ṣaw Parašah 3(3). The singular indicates that only one High Priest can be appointed at one time. This implies that the reserve appointee for the day of Atonement cannot have the status of High Priest unless he actually is needed.. One anoints one, one does not anoint two. Rebbi Joḥanan said, because of rivalry¹²⁵He disagrees and holds that while the two could not have been anointed on the same day, they could have been anointed on different days. The rule that the back-up Cohen has lower status is practical, not biblical, as is the entire institution of the back-up..

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Jerusalem Talmud Gittin

MISHNAH: Rebbi Joḥanan ben Gudguedah testified about a deaf-mute girl¹⁴⁰She is presumed not to be able to read and write. Since she has no means of communication with the outside world, she is incompetent in law. She herself could not conclude a marriage valid by biblical standards, but her father can marry her off when underage in a biblically valid marriage. Cf. Yebamot, Mishnah 14:3, Notes 20–24.
“Testified” usually means a statement of practice from Temple times accepted by the Jabneh Academy as binding. who was married off by her father, that she must be divorced by a bill of divorce¹⁴¹Since a divorce is a unilateral act by the husband as long as she is able to receive the bill. An insane woman, who cannot keep her bill of divorce, cannot be divorced., and about an underage girl who was married to a Cohen¹⁴²Even if the father had died and she was married in a rabbinically valid marriage by her mother or brothers, from which she may walk out without formality before she reaches adulthood (cf. Yebamot 1:2, Note 38)., that she may eat heave and her husband inherits from her if she dies, and about a stolen log which was used to build a house¹⁴³In Babylonian versions of the Mishnah, it is added “for the benefit of repentant sinners”, as explained in the Halakhah., that [the owner] has to take the value¹⁴⁴He cannot sue the robber for restitution of the original log., and about a purification sacrifice of a stolen animal¹⁴⁵It is a sinful act to use any stolen or robbed animal as a sacrifice. If such a sacrifice would be declared invalid, no Cohen would volunteer to serve in the Temple for fear of unwittingly committing the sin of eating from an invalid sacrifice. Therefore, a sacrifice can be rejected only if it is known that it was obtained by illegal means. which was not known in public, that it atones because of the order of the altar.

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