Talmud sur Nazir 7:1

כֹּהֵן גָּדוֹל וְנָזִיר אֵינָן מִטַּמְּאִין לִקְרוֹבֵיהֶן, אֲבָל מִטַּמְּאִין לְמֵת מִצְוָה. הָיוּ מְהַלְּכִין בַּדֶּרֶךְ וּמָצְאוּ מֵת מִצְוָה, רַבִּי אֱלִיעֶזֶר אוֹמֵר, יִטַּמָּא כֹהֵן גָּדוֹל וְאַל יִטַּמָּא נָזִיר. וַחֲכָמִים אוֹמְרִים, יִטַּמָּא נָזִיר וְאַל יִטַּמָּא כֹהֵן גָּדוֹל. אָמַר לָהֶם רַבִּי אֱלִיעֶזֶר, יִטַּמָּא כֹהֵן שֶׁאֵינוֹ מֵבִיא קָרְבָּן עַל טֻמְאָתוֹ, וְאַל יִטַּמָּא נָזִיר שֶׁהוּא מֵבִיא קָרְבָּן עַל טֻמְאָתוֹ. אָמְרוּ לוֹ, יִטַּמָּא נָזִיר שֶׁאֵין קְדֻשָּׁתוֹ קְדֻשַּׁת עוֹלָם, וְאַל יִטַּמָּא כֹהֵן שֶׁקְּדֻשָּׁתוֹ קְדֻשַּׁת עוֹלָם:

Un grand prêtre et un Nazirite ne peuvent pas se rendre impurs pour leurs parents, [comme écrit dans Emor et Nasso], mais ils se rendent impurs pour une meth-mitsva. S'ils marchaient sur la route et tombaient sur une meth-mitsva—R. Eliezer dit: Le grand prêtre doit se rendre impur et non le Naziréen. [Pas nécessairement un grand prêtre, car ils diffèrent également par rapport à un prêtre ordinaire, la raison étant la même]. Et les sages disent: Le Naziréen doit se rendre impur et le souverain sacrificateur ne doit pas se rendre impur. R. Eliezer leur dit: Que le Cohein se rende impur, qui n'apporte pas une offrande pour son impureté, et que le Naziréen ne se rende pas impur, qui apporte une offrande pour son impureté. Ils lui dirent: Que le Naziréen devienne impur, dont la sainteté n'est pas éternelle, et que le Cohein ne devienne pas impur, dont la sainteté est éternelle.

Jerusalem Talmud Berakhot

May a Cohen defile himself⁶⁴By touching a dead body or carrying his casket (cf. Lev. 21). The main place of these discussions is in Yerushalmi Nazir 7:1. for the honor of his teacher? The father-in-law of Rebbi Yannai the younger⁶⁵An Amora of the fourth Galilean generation; so called to distinguish him from Rebbi Yannai, the teacher of Rebbi Joḥanan. It is implied that he was a Cohen. died. He was both his father-in-law⁶⁶A Cohen must defile himself for his wife but may not defile himself for any of her relatives. and his teacher. He asked Rebbi Yose who forbade it. Rebbi Aḥa heard it and said: His students should defile themselves for him. The students of Rebbi Yose defiled themselves for him but ate meat and drank wine⁶⁷Before the burial.. Rebbi Mana told them: One of two things you cannot escape. If you are mourners, why did you eat meat and drink wine; if you are not mourners, why did you defile yourselves?

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Jerusalem Talmud Horayot

²⁸⁵Tosephta 2:10, Babli 13a (cf. Notes 264–268).“A prophet has precedence over the Anointed for War, the Anointed for War has precedence over the head of the watch, the head of the watch has precedence over the head of a clan, the head of a clan has precedence over the executive officer, the executive officer has precedence over the treasurer, the treasurer has precedence over a common priest, a common priest has precedence over a Levite, a Levite over an Israel (an Israel over a bastard²⁸⁶This clause was erased by the scribe of L, it is not in B or G.).” Is not the Levite equal [to an Israel]²⁸⁷Added from B and G; must be understood in L.? Rebbi Abun said, this was taught in the days of the podium²⁸⁸When the Levites had a role in Temple worship, either as singers on the podium or as watchmen. The statement that Levites are no different from Israel shows that the custom that Levites have to pour water of the Cohen’s hands before he goes to pronounce the priestly blessing is not talmudic. (The source is Zohar III, 146b; the custom is not followed by Yemenites and some other Oriental groups.). Rebbi Abun said, a proselyte and an apostate, the apostate has preference because of what had happened²⁸⁹If a Gentile comes to a rabbi asking to become a proselyte and a Jewish apostate comes at the same time asking to be readmitted to the Jewish community, the rabbi has to deal with the apostate’s case first, not to turn him away permanently as in the case of Joshua ben Perahia (or Jehudah ben Tabbai) (Sanhedrin 6:6, Note 79) and similar stories about Elisha and Gehazi (Sanhedrin 10:3, Notes 284,286).. “Why does everybody run after a proselyte woman, but not after a freedwoman? For the proselyte is presumed to have been guarding herself but the freedwoman²⁹⁰As long as the freedwoman (Latin: libertina) was a slave, she could not marry and, therefore, was free to have guiltless sex with any man she pleased (except Jews.) She cannot be supposed to have changed her ways radically upon manumission. The proselyte as a free woman is supposed to be married as a virgin (Babli 13a). is presumed to be irresponsible.” And why does everybody (run after a rat)²⁹¹To kill them. This is the text of L, taken from the Babli 13a, but it seems that one should accept the text of B and G in brackets. [inquire after a slave]²⁹²Since the slave has no persona in law, he is irresponsible, and cannot be sued for damages. Therefore, a prospective buyer is well advised to inquire whether this slave may in the future expose him to suits for damages caused by his slave.? Because his dealings are bad for people. Rebbi Joḥanan said, do not believe a slave up to sixteen generations. Ismael ben Netaniah ben Elishama of royal descent came and slew Gedaliahu at Miṣpah²⁹³Here ends the fragment G..

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