Nazir 44A

יכול לא יטמא לשדרה ולגולגולת ולרוב בניינו ולרוב מניינו של אחרים. אמרת: מה אחותו מיוחדת שגופה תלוי בו, ומיטמא לשדרה ולגולגולת ולרוב בניינה ולרוב מניינה, אף כל שגופו תלוי בו ⁠— מיטמא לשדרה ולגולגולת ולרוב בניינו ולרוב מניינו.

One might have thought that he may not become impure to bury a spine, or for a skull, or to bury most of the skeleton or most of the number of bones of other relatives for whom a priest becomes impure. You say in response: Just as his sister is unique in that her body is dependent upon the brother tending to her burial, and he becomes impure to bury a spine, or to bury a skull, or to bury most of her skeleton, or to bury most of her number of bones, so too, with regard to every person whose body is dependent upon him, i.e., his other close relatives, he becomes impure to bury a spine, or to bury a skull, or to bury most of his skeleton, or to bury most of his number of bones. This presents a difficulty for the opinion of Rav that a priest may not become impure to bury any relative whose head has been severed.

ההיא נמי רבי יהודה היא. ורב דאמר כי האי תנא דתניא: מעשה שמת אביו של רבי יצחק בגינזק, ובאו והודיעוהו לאחר שלש שנים, ובא ושאל את רבי יהושע בן אלישע וארבעה זקנים [שעמו],

The Talmud answers: That baraita also represents the opinion of R' Yehuda. And Rav stated his opinion in accordance with the opinion of this tanna, as it is taught in a baraita: An incident occurred in which the father of R' Yitzḥak the priest died in Ginzak, and they came and informed him after 3 years had passed, and he came and asked R' Yehoshua ben Elisha and 4 Elders who were with him whether he was permitted to become ritually impure by transferring his father’s remains to his ancestral grave, as was the custom.