Jerusalem Talmud Yoma 1:3

משנה: מָֽסְרוּ לוֹ זְקֵנִים מִזִּקְנֵי בֵּית דִּין קוֹרִין לְפָנָיו בְּסֵדֶר הַיּוֹם וְאוֹמְרִים לוֹ אִישִׁי כֹּהֵן גָּדוֹל קְרָא אַתָּה בְּפִיךָ שֶׁמָּא שָׁכַחְתָּ אוֹ שֶׁמָּא לֹא לָמַדְתָּ. עֶרֶב יוֹם הַכִּפּוּרִים שַׁחֲרִית מַעֲמִידִין אוֹתוֹ בְּשַׁעַר הַמִּזְרָח וּמַעֲבִירִין לְפָנָיו פָּרִים וְאֵילִים וּכְבָשִׂים כְּדֵי שֶׁיְּהֵא מַכִּיר וְרָגִיל בָּעֲבוֹדָה׃ MISHNAH: One sends him Elders from the Elders of the Court¹⁹¹The Pharisaic High Court. The Mishnah has to be dated to Herodian times since the Hasmonean kings all acted as High Priests.; they read before him the Order of the Day¹⁹²Lev. 16. and say to him, Sir High Priest, read yourself with your mouth, maybe you forgot, or maybe you never learned. In the morning of the eve of the Day of Atonement one makes him stand at the Eastern Gate and brings before him oxen, and he-goats, and sheep, so he should recognize and be used to the service.

הלכה: שֶׁמָּא שָׁכַחְתָּ אוֹ שֶׁמָּא לֹא לָמַדְתָּ. לֹא כֵן תַּנֵּי. וְהַכֹּהֵן֩ הַגָּד֨וֹל מֵֽאֶחָ֜יו. שֶׁתְּהֵא גְדוּלָּתוֹ מֵאֶחָיו. אֲֽשֶׁר־יוּצַ֥ק עַל־רֹאשׁ֣וֹ ׀ שֶׁ֤מֶן הַמִּשְׁחָה֙. רִבִּי אוֹמֵר. בְּנוֹי בְּכֹחַ בְעוֹשֶׁר בְחָכְמָה וּבְמַרְאֶה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. כָּאן בָּרִאשׁוֹן וְכָאן בַּשֵּׁינִי. HALAKHAH: “Maybe you forgot, or maybe you never learned.” Did we not state¹⁹³Tosephta 1:6., “the priest, greater than his brethren¹⁹⁴Lev. 21:10., that his greatness be from his brethren¹⁹⁵If he was not rich, the other Cohanim should donate money to make him rich., on whose head the anointing oil was poured. Rebbi says, in beauty, in riches, in wisdom¹⁹⁶Therefore an ignorant High Priest should be an impossibility., and in looks.” Rebbi Yose ben Rebbi Abun said, there in the first [Temple], here in the second¹⁹⁷Since these High Priests were not anointed (cf. Horaiot 3:4), the verse does not necessarily apply to Second Temple High Priests..

מַעֲמִידִין אוֹתוֹ בְּשַׁעַרֵי מִזְרָח. אֵיכָן הָיוּ מַעֲמִידִין אוֹתוֹ. מִבִּפְנִים אוֹ מִבַּחוּץ. אִין תֵּימַר. מִבִּפְנִים. כַּיי דְתַנִּינָן תַּמָּן. חָמֵשׁ טְבִילוֹת הָיָה שָׁם בְּאוֹתוֹ הַיּוֹם. אַחַת שֶׁלֹּא הָיָה אָדָם נִכְנָס לָעֲזָרָה לָעֲבוֹדָה אֲפִילּוּ טָהוֹר עַד שֶׁיְּהֵא טוֹבֵל. וְאַרְבַּע מַחְמַת יוֹם הַכִּיפּוּרִים. אִין תֵּימַר. מִבַּחוּץ. כּוּלְּהֹן מַחְמַת יוֹם הַכִּיפּוּרִים. “One makes him stand at the Eastern Gates.” Where does one let him stand, inside or outside? If you are saying inside, what we stated there¹⁹⁸A reformulation of Mishnah 3:3. Since the Mishnah here states that one lets him stand at the gate but not that he has first to immerse himself in a miqweh, it follows that a pure person may enter the Temple courtyard without an additional immersion if he does not intend to serve there. Therefore if the High Priest was standing inside the gate, the Mishnah here agrees with the Mishnah there that the first immersion of the High Priest on the Day of Atonement is not connected with the special rules of that day. But if he was standing outside, no immersion is required, and nothing can be inferred from the Mishnah here., “five immersions were there on that day, one because nobody entered the Temple courtyard for service, even if he was pure, unless he immersed himself, and four because of the Day of Atonement.” If you are saying outside, all of them were because of the Day of Atonement.

מַעֲבִירִין לְפָנָיו פָּרִים וְאֵלִים וּכְבָשִׂים. וְלָמָּה לֹא אָמַר. שָׂעִיר. אָמַר רִבִּי בָּא קַרְטִיגֵנָא. בְּלֹא כָךְ אֵינוֹ זְקוּק לְהֶעָרוֹת. אַשְׁכַּח תַּנֵּי. וְשָׂעִיר. “One brings before him oxen, and he-goats, and sheep.” Why did he not say, a? Rebbi Abba from Carthage said, is he not anyhow obliged to pour?²⁰⁰Even though this sentence seems to be part of this Halakhah in a badly preserved Genizah fragment (Ginzberg p. 117), it does not belong here but is a statement (quoted there in the name of R. Mana) in Halakhah 5:6 (Note 187). It was found stated, “and a goat”²⁰¹Babli 18a..