Mishnah
Mishnah

Talmud sobre 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:

Quem é "o ungido"? Aquele que é ungido com o óleo da unção, não ele das muitas vestes. [Depois que o frasco de óleo da unção era secretado, o sumo sacerdote entrava no sumo sacerdócio vestindo oito vestes, a saber. (Levítico 21:10): "... e quem foi investido para vestir as vestes".]] Não há diferença entre o (sumo sacerdote) ungido e o sacerdote de muitas vestimentas, mas o novilho oferecido a todas as mitsvot , [o sacerdote de muitas vestes que não oferece um novilho por seus pecados involuntários, sendo escrito (a esse respeito) "o sacerdote ungido". E não há diferença entre o oficiante (sumo sacerdote) e o deposto (sumo sacerdote), mas o novilho do Yom Kipur e o décimo do efa (que são oferecidos apenas pelo sumo sacerdote oficiante). E ambos são iguais no serviço Yom Kipur. [O serviço do dia é kasher apenas com o sumo sacerdote, e o sumo sacerdote oficioso e o sumo sacerdote deposto são iguais a esse respeito.] E ambos são ordenados (para casar apenas) com uma virgem, e eles é proibido (casar) uma viúva, e eles não podem se tornar mansos por seus parentes (falecidos), e eles não têm permissão para deixar seus cabelos crescerem longos ou rasgarem suas roupas, [que está escrito em sumo sacerdote (Ibid.): "Os cabelos dele não crescerão muito e as roupas não rasgarão."], e eles devolvem o (inconsciente) matador. [Se um deles morre, o matador volta de sua cidade de refúgio, como está escrito (Números 35:25): "até a morte do sumo sacerdote".]

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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