Talmud for Chagigah 2:7

בִּגְדֵי עַם הָאָרֶץ מִדְרָס לַפְּרוּשִׁין. בִּגְדֵי פְרוּשִׁין מִדְרָס לְאוֹכְלֵי תְרוּמָה. בִּגְדֵי אוֹכְלֵי תְרוּמָה מִדְרָס לַקֹּדֶשׁ. בִּגְדֵי קֹדֶשׁ מִדְרָס לְחַטָּאת. יוֹסֵף בֶּן יוֹעֶזֶר הָיָה חָסִיד שֶׁבַּכְּהֻנָּה, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַקֹּדֶשׁ. יוֹחָנָן בֶּן גֻּדְגְּדָא הָיָה אוֹכֵל עַל טָהֳרַת הַקֹּדֶשׁ כָּל יָמָיו, וְהָיְתָה מִטְפַּחְתּוֹ מִדְרָס לַחַטָּאת:

The garments of an unlearned person (am ha'aretz) are midras [av hatumah (proto-uncleanliness) to impart uncleanliness to men and vessels] to perushin (the "guarded"), [who eat their chullin in the cleanliness of chullin] [just as the midras (lit. "the seat") of the zav (one with a genital discharge), which imparts uncleanliness to men and vessels, viz. (Leviticus 15:21): "And whoever touches what she lies upon shall wash his clothes."] The garments of perushin are midras to eaters of terumah. [One level is missing here, viz.: "The garments of perushin are midras to the eaters of second-tithe. The garments of eaters of second-tithe are midras to eaters of terumah," i.e., Cohanim, who eat terumah.] The garments of eaters of terumah are midras to (those who touch) chatath. [All of these levels are ordinances of the scribes, who said that the guarding for cleanliness of one level is not considered guarding vis-à-vis the other. This being so, they decreed that the garments of those on one level be regarded by those on a higher level as if his wife (the wife of the one on the lower level) had sat on them in her niddah time, making them midras of a niddah.] Yosef b. Yoezer was a chasid in the priesthood, notwithstanding which his napkin was (regarded as) midras to (those who ate) kodesh. Yochanan b. Gudgeda ate [chullin] in the cleanliness of kodesh [i.e., as if he were eating kodesh, being heedful of any tumah which would render kodesh unclean], and his napkin was midras to chatath, [but not to kodesh, this tanna holding that chullin prepared in the cleanliness of kodesh is like kodesh. But this is not the halachah. For chullin prepared in the cleanliness of kodesh is not like kodesh in all respects, as stated in the end of Niddah.]

Jerusalem Talmud Yoma

What is the difference between the Cohen who burns the Cow and the High Priest on the Day of Atonement? The separation of the first is for purity and his brothers the priests refrain from touching him. The separation of the other is for holiness and his brothers the priests touch him. In the opinion of Rebbi Joḥanan, who infers¹⁴Based on the preceding text, one has to read “does not infer” since in the explanation attributed to R. Joḥanan, burning of the Cow is not mentioned. (In the Babli 2a, an argument close to that of Bar Qappara here is attributed to R. Joḥanan, but this should be irrelevant for the study of the Yerushalmi.) from that verse, [it is exceptional for the Cow, it is an embellishment for the Cow¹⁵The separation of the priest who will burn the Cow is purely rabbinical; Tosephta Parah 3:1., one understands it. In the opinion of Bar Qappara who does not infer¹⁶Here one has to read: “who infers.” it from this verse], why does one touch here but not touch there? Rebbi Ḥiyya bar Ada said, that his brothers the priests should not make him impure. [But will he not be impure because of his sprinkling¹⁷Since it is to be presumed that the Cohen selected to burn the Cow was pure, water with ashes from prior Cows will make him impure (Sifry Num. 129). But this impurity is minor, it can be removed by immersion in a miqweh and the following sundown. It is obvious that no sprinkling can be done on the day of the burning.
In fact, a Pharisee Cohen burning the Cow is made impure and has to cleanse himself in a miqweh on the day of the ceremony because of a quarrel with Sadducees, Mishnah Parah 3:7.?] Rebbi Abun said, even Bar Qappara holds that it is exceptional for the Cow, it is an embellishment for the Cow¹⁸Everybody agrees that the rules for the Cohen burning the Cow are purely rabbinical, not accepted by Sadducees, and bar Qappara’s mention of the burning of the Cow is a far-fetched simile, not an authoritative interpretation of the verse..

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