Mishná
Mishná

Talmud sobre Sanedrín 2:1

כֹּהֵן גָּדוֹל דָּן וְדָנִין אוֹתוֹ, מֵעִיד וּמְעִידִין אוֹתוֹ, חוֹלֵץ וְחוֹלְצִין לְאִשְׁתּוֹ, וּמְיַבְּמִין אֶת אִשְׁתּוֹ, אֲבָל הוּא אֵינוֹ מְיַבֵּם, מִפְּנֵי שֶׁהוּא אָסוּר בָּאַלְמָנָה. מֵת לוֹ מֵת, אֵינוֹ יוֹצֵא אַחַר הַמִּטָּה, אֶלָּא הֵן נִכְסִין וְהוּא נִגְלֶה, הֵן נִגְלִין וְהוּא נִכְסֶה, וְיוֹצֵא עִמָּהֶן עַד פֶּתַח הָעִיר, דִּבְרֵי רַבִּי מֵאִיר. רַבִּי יְהוּדָה אוֹמֵר, אֵינוֹ יוֹצֵא מִן הַמִּקְדָּשׁ, שֶׁנֶּאֱמַר (ויקרא כא) וּמִן הַמִּקְדָּשׁ לֹא יֵצֵא. וּכְשֶׁהוּא מְנַחֵם אֲחֵרִים, דֶּרֶךְ כָּל הָעָם עוֹבְרִין בָּזֶה אַחַר זֶה וְהַמְמֻנֶּה מְמַצְּעוֹ בֵּינוֹ לְבֵין הָעָם. וּכְשֶׁהוּא מִתְנַחֵם מֵאֲחֵרִים, כָּל הָעָם אוֹמְרִים לוֹ אָנוּ כַפָּרָתְךָ, וְהוּא אוֹמֵר לָהֶן תִּתְבָּרְכוּ מִן הַשָּׁמָיִם. וּכְשֶׁמַּבְרִין אוֹתוֹ, כָּל הָעָם מְסֻבִּין עַל הָאָרֶץ וְהוּא מֵסֵב עַל הַסַּפְסָל:

Un sumo sacerdote juzga y él es juzgado; él testifica y se le testifica; él administra jalá y su esposa recibe jalá. Su esposa es tomada en yibum, pero él no realiza yibum, ya que una viuda tiene prohibido. Si uno de sus parientes murió, no sigue la camada, [para que no la toque en su preocupación, y esté escrito (Levítico 21:11): "Y a cualquier cadáver no vendrá".] Pero ellos (los portadores de la basura) están ocultos y él se revela; son revelados y él está oculto. [Cuando los portadores de la basura están "ocultos" del callejón que dejaron, él es "revelado" y entra. Pero mientras sean "revelados" en el callejón, él estará "oculto", no entrará en él.] Y sale con ellos hasta la entrada de la ciudad. [Porque hay callejones en la ciudad en los que puede ocultarse, pero fuera de la ciudad no hay ningún signo (distintivo) (de su separación de la procesión)]. Estas son las palabras de R. Meir. R. Yehudah dice: Él no sale del santuario, a saber. (Levítico 21:12): "Y del santuario no saldrá". [R. Yehudah explica: "Y del santuario (mikdash), él no saldrá"—en absoluto. R. Meir explica: "Y desde su santidad (kedushatho), él no saldrá", es decir, debe tener cuidado para evitar el contacto (con el cuerpo). Y dentro de la ciudad, donde hay callejones, hay un signo distintivo, para que se cuide. La halajá está de acuerdo con R. Yehudah.] Y cuando consuela a otros, (cuando) es costumbre de todas las personas pasar una tras otra [(Para todos están de acuerdo en que puede seguir la camada de alguien que es no es su pariente, por no estar preocupado, se encargará de evitar el contacto con la basura. Y cuando regresen del entierro y se coloquen en una fila para consolar a los dolientes, que se paran en sus paradas, y cada uno dice: "Consuélese por el cielo ")], el memunah (el" designado ") [el sumo sacerdote ayudante, que es designado para sustituir al sumo sacerdote si no se adapta a Iom Kipur] lo coloca en el medio entre él y el pueblo . [Porque el memunah camina a la derecha del sumo sacerdote, y toda la gente a su izquierda, para que el sumo sacerdote se encuentre en el medio.] Y cuando otros lo consuelan, toda la gente dice: él: "Somos tu expiación" [es decir, recibirás expiación a través de nosotros, y estamos en tu lugar para todo lo que venga sobre ti], y él les dice: "¡Benditos sean los cielos!" Y cuando le dan la comida del doliente, [porque un doliente tiene prohibido comer la primera comida de su propia comida, y sus parientes y amigos se la proveen], todos se sientan en el suelo [se constriñen y lloran por su sufrimiento ], y se sienta [en relación con su dignidad] en un banco.

Jerusalem Talmud Horayot

MISHNAH: An Anointed Priest who sinned and then was removed from his anointed status, or a Prince who sinned and then was removed from his exalted status. The Anointed Priest brings a bull and the Prince brings a goat1Since at the moment of the sin they became obligated for the sacrifices, a later change of status has no influence. The difference between ecclesiastical and political offices will become clear in Mishnah 2..
An Anointed Priest who was removed from his anointed status and then sinned, or a Prince who was removed from his exalted status and then sinned: The Anointed Priest brings a bull and the Prince is like a commoner2Again the moment of the sin determines the kind of sacrifice. Priestly offices follow the rule that “one rises in holiness; one does not descend;” the former Anointed Priest remains in his status. He cannot officiate as Anointed Priest since another one holds the office; neither can he officiate as common priest since he may not descend in rank. The same is true for an unanointed High Priest. But a politician who loses his rank is free to run for any other office; his sacrifice is a female goat or sheep like everybody else’s..
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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 Horayot

MISHNAH: The High Priest rends his garment below, the common priest above198Rending one’s garment is a required mourning rite for a close relative (as defined in Lev. 21:2–3). The High Priest is forbidden any mourning rites, including rending his garment (Mishnah 5). One allows him to make a tear at the bottom of his robe where nobody will notice it.. The High Priest sacrifices while in deep mourning but does not eat; the common priest neither sacrifices nor eats199“Deep mourning” is the time between the death of a close relative and his burial (on the same day or the following night). Since the High Priest is forbidden to leave the Sanctuary (Lev. 21:12) he must be permitted to officiate. But eating sancta while in deep mourning is forbidden to everybody (Deut. 26:14), including the High Priest (Lev. 10:19–20). The common priest is required to defile himself for the burial of a close relative (Lev. 21:1–2); automatically he is excluded from the Sanctuary and all its service..
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