Yerushalmi Eruvin 10:12 ירושלמי עירובין י׳:י״ב

MISHNAH: One replaces a wound dressing in the Temple²⁶Since the garments of the priests are biblically prescribed, they cannot wear anything (e. g., shoes) which would be between them and the holy places, vessels, or sacrifices. Therefore the Cohen wearing a bandage must remove it during his period of service. He may replace it in the Temple, where rabbinic restrictions are suspended, but not outside. but not in the countryside; a new one is forbidden here and there. One ties strings²⁷Greek νῆμα, ἡ, “string” of musical instruments. Tying a new string would make an unusable instrument usable; this is biblically forbidden also in the Temple where biblically forbidden work on the Sabbath is only permitted for the explicitly required sacrifices. Making a permanent knot is also biblically forbidden (Mishnah Šabbat 7:2), only making a temporary loop is permitted. Since this leaves the violin unusable, the Mishnah is re-interpreted in the Halakhah. in the Temple but not in the countryside; a new one is forbidden here and there. One cuts a wart in the Temple²⁸A wart disqualifies an animal as sacrifice (Lev. 22:22); if it developed on the Sabbath and could not have been removed before that day it may be removed as long as no tools are used and therefore biblical desecration of the Sabbath is avoided.. but not in the countryside; using an implement is forbidden here and there.

HALAKHAH: Paragraph¹³²Discussion of Mishnah 11.. “One ties strings²⁷Greek νῆμα, ἡ, “string” of musical instruments. Tying a new string would make an unusable instrument usable; this is biblically forbidden also in the Temple where biblically forbidden work on the Sabbath is only permitted for the explicitly required sacrifices. Making a permanent knot is also biblically forbidden (Mishnah Šabbat 7:2), only making a temporary loop is permitted. Since this leaves the violin unusable, the Mishnah is re-interpreted in the Halakhah. in the Temple but not in the countryside.” Rebbi Yose ben Rebbi Abun said, this is Rebbi Simeon ben Eleazar’s¹³⁸Differently Babli 102b., as Rebbi Simeon ben Eleazar stated, if a broken violin string is tied it does not give a sound, but he strings from above and makes a loop below¹³⁹Babli Taanit 27a, a statement of Samuel.. It was stated¹⁴⁰The Cohanim officiate, the Levites sing, the Israel are the maˋamad, representatives of the people for whom the daily sacrifices are offered. Since the Sabbath sacrifice is a biblical obligation, and musical accompaniment of the Levite’s song is necessary, if there is no replacement violin (or guitar) available, R. Simeon ben Eleazar permits restringing the instrument on the Sabbath. The “one ties strings” in the Mishnah means tying with permanent knots; this contradicts the statement in the Mishnah that new strings are forbidden in the Temple. This latter statement cannot be R. Simeon ben Eleazar’s.: Rebbi Simeon ben Eleazar said, Cohanim, Levites, Israel, and musical instruments obstruct the sacrifice¹⁴¹Mishnah Pesaḥim 6:1. This does not refer to a Cohen but to the Passover sacrifice; if the 14^th of Nisan falls on a Sabbath and the animal selected for the sacrifice unexpectedly develops a wart which makes it unfit as sacrifice, the wart cannot be cut on the Sabbath even if the animal already is in the Temple precinct.
The entire paragraph except for the introductory sentence is a slightly defective copy of a text in Pesaḥim 6:1, end (פ)..

“One cuts a wart at the Temple²⁸A wart disqualifies an animal as sacrifice (Lev. 22:22); if it developed on the Sabbath and could not have been removed before that day it may be removed as long as no tools are used and therefore biblical desecration of the Sabbath is avoided.. but not in the countryside.” There¹⁴¹Mishnah Pesaḥim 6:1. This does not refer to a Cohen but to the Passover sacrifice; if the 14^th of Nisan falls on a Sabbath and the animal selected for the sacrifice unexpectedly develops a wart which makes it unfit as sacrifice, the wart cannot be cut on the Sabbath even if the animal already is in the Temple precinct.
The entire paragraph except for the introductory sentence is a slightly defective copy of a text in Pesaḥim 6:1, end (פ). we have stated: “cutting his wart does not push aside;” and here you are saying so? Rebbi Simon in the name of Rebbi Joshua ben Levi in the name of Rebbi (Pedat) [Pedaya]¹⁴²The correct text is the one in Pesaḥim, in brackets.: Because of vitiation of the lotteries¹⁴³Every week another clan of Cohanim came to serve in the Temple, as described in Yoma Chapter 2. Every day the duties of the service were assigned among the eligible Cohanim by lotteries. One runs into trouble if after a lottery a Cohen turns out to be ineligible since he developed a wart (even though warts are mentioned only for animals, Lev. 22:22).. Rebbi [Yose]¹⁴⁴The name is missing in Eruvin. said, but only if they drew lots. Rebbi Simeon ben Laqish said in the name of Levi Sobaya: Whether it can be scraped off or cannot be scraped off¹⁴⁵According to him scraping the wart off is forbidden even if it can be done without drawing blood. He must hold that this is a biblical prohibition.. Rebbi Simeon ben Yaqim said, one if it is moist¹⁴⁶If the wart cannot be removed without drawing blood. He holds that making a wound on the Sabbath is a biblical prohibition but if the wart can be removed without drawing blood the prohibition is only rabbinical and is waved in the Temple., the other if it is dry. Rebbi Yose ben Ḥanina said, here by hand, there by implement. It turns out that Rebbi Simeon ben (Yaqim) [Laqish]¹⁴²The correct text is the one in Pesaḥim, in brackets. parallels Bar Qappara, and Rebbi Yose ben Ḥanina Rebbi Joḥanan, as it was stated¹⁴⁷Šabbat Chapter 2, Note 153.: All who destroy are not liable, except the incendiary and one causing an injury. Bar Qappara said, even if he did not need the blood, even if he did not need the ashes. Rebbi Joḥanan said, only if he needed the blood or the ashes. Rebbi Aḥa, Rebbi Ḥanina in the name of Rebbi Joḥanan: In both cases if it is moist, and only if he needs the blood¹⁴⁸In Pesaḥim he needs the blood and therefore the prohibition is biblical and cannot be waved; in Eruvin he does not need the blood, the prohibition is rabbinic and is waved. Babli 103a..