Talmud sur Horayot 3:4

וְאֵיזֶהוּ הַמָּשִׁיחַ, הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה, לֹא הַמְרֻבֶּה בִבְגָדִים. אֵין בֵּין כֹּהֵן הַמָּשׁוּחַ בְּשֶׁמֶן הַמִּשְׁחָה לִמְרֻבֶּה בְגָדִים אֶלָּא פַר הַבָּא עַל כָּל הַמִּצְוֹת. וְאֵין בֵּין כֹּהֵן מְשַׁמֵּשׁ לְכֹהֵן שֶׁעָבַר, אֶלָּא פַר יוֹם הַכִּפּוּרִים וַעֲשִׂירִית הָאֵיפָה. זֶה וָזֶה שָׁוִין בַּעֲבוֹדַת יוֹם הַכִּפּוּרִים, וּמְצֻוִּין עַל הַבְּתוּלָה, וַאֲסוּרִין עַל הָאַלְמָנָה, וְאֵינָן מִטַּמְּאִין בִּקְרוֹבֵיהֶן, וְלֹא פוֹרְעִין, וְלֹא פוֹרְמִין, וּמַחֲזִירִין אֶת הָרוֹצֵחַ:

Qui est «l'oint»? Celui qui est oint de l'huile d'onction, non celui des nombreux vêtements. [Après que le flacon d'huile d'onction fut sécrété, le grand prêtre entrerait dans la haute prêtrise en revêtant huit vêtements, à savoir. (Lévitique 21:10): "… et qui a été investi pour porter les vêtements."] Il n'y a pas de différence entre le (grand prêtre) oint et le prêtre aux vêtements multiples mais le taureau qui est offert pour toutes les mitsvoth , [le prêtre aux multiples vêtements n'offrant pas un taureau pour ses péchés involontaires, il est écrit (à cet égard) «le prêtre oint». Et il n'y a pas de différence entre l'officiant (grand prêtre) et le déchu (grand prêtre) mais le taureau de Yom Kippour et le dixième de l'épha, (qui ne sont offerts que par le grand prêtre officiant). Et les deux sont égaux dans le service de Yom Kippour. [Le service du jour est kasher seulement avec le grand prêtre seul, et le grand prêtre officiant et le grand prêtre déchu sont égaux à cet égard.] Et ils sont tous deux commandés (d'épouser seulement) une vierge, et ils sont interdits (d'épouser) une veuve, et ils ne sont pas autorisés à se faire apprivoiser pour leurs parents (décédés), et ils ne sont pas autorisés à laisser pousser leurs cheveux longs ou à déchirer leurs vêtements, [cela étant écrit en ce qui concerne le grand prêtre (Ibid.): "Ses cheveux, il ne poussera pas longtemps et ses vêtements, il ne les déchireront pas."], et ils rendent le meurtrier (involontaire). [Si l'un d'eux meurt, le meurtrier revient de sa ville de refuge, comme il est écrit (Nombres 35:25): "jusqu'à la mort du souverain sacrificateur"].

Jerusalem Talmud Terumot

Rebbi Jeremiah asked: Does this apply even to the remaining actions²⁹If he performed an action which has to be followed by another one and he is notified of his desecrated status in the middle of the first action, can he finish the entire procedure?? If he received [the blood], does he sprinkle [the blood on the walls of the altar]; if he takes a fist full [of the flour offering], can he burn it [on the altar]; if he burned [the red cow], can he sprinkle [water mixed with its ashes, to purify]? Rebbi Jacob bar Zavdi in the name of Rebbi Isaac: Since we have stated³⁰This refers to Mishnah Giṭṭin 5:5, in which it is stated, as testimony from Temple times, that the priests have to accept every animal offered as a sacrifice of expiation (which has to be eaten by the priests) and are not permitted to investigate whether it was stolen or robbed, unless such defect was public knowledge. Both Talmudim agree that this arrangement can be justified by biblical verses and that it was strictly enforced since nobody would be able to bring such a sacrifice if the priests were allowed to set their own standards of what is kosher.: “they made it like a purification sacrifice which atones even if obtained by robbery, as long as this fact is unknown to the public;” this means³¹If a questionable sacrifice is valid as a sacrifice, then a questionable Cohen’s actions are counted as valid actions. that if he received, he sprinkles; if he takes a fist full, he burns; if he burned, he sprinkles.

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Jerusalem Talmud Bava Metzia

Rebbi Joḥanan followed Rebbi Jehudah. Rebbi Joḥanan was climbing from Tiberias to Sepphoris when he saw a man descending from there. He asked him, what is new in the big city? He told him, one of the great rabbis died and everbody was running to occupy themselves with him¹³⁸For the burial.. Rebbi Joḥanan understood that it was Rebbi Ḥanina. He sent and brought his good Sabbath clothes and tore them¹³⁹In the Babli, Mo‘ed Qaṭan 25a, “13 silk stolas.”. But did we not state: Any tear which is not in panic is not a tear¹⁴⁰Since really it is forbidden to destroy usable things, tearing one’s clothes in mourning is acceptable only as an expression of acute pain. How could R. Joḥanan make an elaborate ceremony out of it? In the Babli, Mo‘ed Qaṭan 25a, the statement is amoraic, attributed to Samuel.? Rebbi Joḥanan wanted to do more and show his appreciation. But we do not know whether it was because he was his teacher or because of bad news. There is the case of Rebbi Ḥiyya bar Abba in Sepphoris¹⁴¹This sentence seems to be incomplete. In the Horaiot text: “R. Ḥananiah (read: R. Ḥanina) was leaning on R. Ḥiyya bar Abba in Sepphoris.”. He saw that everybody was running. He asked, why is everybody running? They told him, Rebbi Joḥanan is preaching in Rebbi Banaia’s study house and everybody is running to hear him. He said, praised be the Merciful Who showed me people running while I am alive. In Agadah I explained him everything except Proverbs and Ecclesiastes¹⁴²This proves that R. Ḥanina was a teacher of R. Joḥanan, even though in legal matters R. Joḥanan was the student of R. Hoshaia.. This means every single student¹⁴³Even if he is a student only in homiletics..

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