Makkot 12A

אליבא דרבי אליעזר כולי עלמא לא פליגי, כי פליגי אליבא דרבי יהושע: מאן דאמר מתה ⁠– כרבי יהושע, ומאן דאמר בטלה ⁠– עד כאן לא קאמר רבי יהושע התם דכתיב: ״ברך ה׳ חילו ופעל ידיו תרצה״⁠ – אפילו חללין שבו, אבל הכא, אפילו רבי יהושע מודה.

The Talmud rejects this parallel: According to the opinion of R' Eliezer, everyone agrees that he holds that the priesthood is voided. When they disagree, it is according to the opinion of R' Yehoshua: The one who says the priesthood is dead holds in accordance with the straightforward understanding of the opinion of R' Yehoshua. And the one who says the priesthood is voided can also hold in accordance with his opinion and explain that R' Yehoshua states his opinion only there, with regard to Temple service, as it is written: “Bless, God, his property [ḥeilo], and accept the work of his hands” (Deuteronomy 33:11). The term ḥeilo is interpreted homiletically to mean that even the offerings of those disqualified from Temple service due to flawed lineage [ḥalalin] are accepted after the fact. But here, with regard to the status of the priest, even R' Yehoshua concedes that the priesthood is voided retroactively.

נגמר דינו וכו׳. אמר רב יהודה אמר רב: שתי טעיות טעה יואב באותה שעה, דכתיב: ״וינס יואב אל אהל ה׳ ויחזק בקרנות המזבח״,

§ The Mishnah teaches: If the verdict of a murderer was decided at a time when there was no High Priest, and likewise in the cases of one who unintentionally killed a High Priest and in the case of a High Priest who killed unintentionally, the unintentional murderer never leaves the city of refuge. And one who is exiled may not leave the city at all; even if the Jewish people require his services, and even if he is the general of the army of the Jewish people like Joab ben Zeruiah, he does not leave the city of refuge ever. Rav Yehuda says that Rav says: Joab made two errors at that moment, when he fled from Solomon, as it is written: “And Joab fled to the Tent of God and grasped the horns of the altar” (I Kings 2:28).