Talmud zu Makhshirin 3:8

הַמּוֹרִיד אֶת הַגַּלְגַּלִּים וְאֶת כְּלֵי הַבָּקָר בִּשְׁעַת הַקָּדִים לַמַּיִם בִּשְׁבִיל שֶׁיָּחוּצוּ, הֲרֵי זֶה בְכִי יֻתַּן. הַמּוֹרִיד בְּהֵמָה לִשְׁתּוֹת, הַמַּיִם הָעוֹלִים בְּפִיהָ, בְּכִי יֻתַּן. וּבְרַגְלֶיהָ, אֵינָן בְּכִי יֻתַּן. אִם חָשַׁב שֶׁיּוּדְחוּ רַגְלֶיהָ, אַף הָעוֹלִין בְּרַגְלֶיהָ, בְּכִי יֻתַּן. בִּשְׁעַת הַיַּחַף וְהַדַּיִשׁ, לְעוֹלָם טָמֵא. הוֹרִיד חֵרֵשׁ שׁוֹטֶה וְקָטָן, אַף עַל פִּי שֶׁחוֹשֵׁב שֶׁיּוּדְחוּ רַגְלֶיהָ, אֵינָן בְּכִי יֻתַּן, שֶׁיֶּשׁ לָהֶן מַעֲשֶׂה וְאֵין לָהֶן מַחֲשָׁבָה:

[Wenn] man die Räder [von einem Wagen] oder die [landwirtschaftlichen] Geräte von Rindern [und sie] ins Wasser legt, wenn ein Ostwind weht, um sie zu stärken, erreicht dies BeKhi Yutan [wenn das Wasser anschließend von ihnen auf Früchte fällt ]. Wenn man ein Tier zum Trinken hinunterbringt, erreicht das Wasser, das in seinem Mund aufsteigt , BeKhi Yutan , aber das Wasser an seinen Beinen erreicht BeKhi Yutan nicht . Wenn er hoffte, dass [das Wasser] seine Beine waschen würde, erreicht sogar das Wasser, das mit seinen Beinen aufkommt, BeKhi Yutan . Zu einer Zeit, in der [die Beine des Tieres] wund sind oder es drescht, ist das [Wasser, das seine Beine berührt] immer unrein. [Wenn] ein Taubstummer, ein Idiot oder ein Minderjähriger [das Tier] [zum Trinken] runter nimmt, selbst wenn er hofft, dass [das Wasser] seine Beine wäscht , erreicht es BeKhi Yutan nicht , weil sie aber handeln können Sie haben keine Absicht.

Jerusalem Talmud Terumot

Should not their⁵Speaking of deaf-mute, insane, and minor. action be proof of their intentions⁶One should allow non-verbal communication of “intention to volunteer”.? As we have stated there⁷Mishnah Makhširin 6:1: “If somebody brings his produce up to his roof because of worms and dew descended on it, it is not under the category of ‘when given’ but if he intended this {that the produce should be wetted by dew}, it is under the category of ‘when given’. If a deaf-mute, insane, or minor person brought them up, …”. As explained in Demay, Chapter 2, Note 141, produce is not susceptible to impurity unless it came into contact with water (or any other fluid causing impurity, cf. Demay, Chapter 2, Note 136) and that contact was desired, since the verse Lev. 11:38: “If produce got wetted by water … it will be impure” can also be read as: “If water was given on produce …”. It is inferred that the wetting, even if happening by a passive process, must have an active ingredient, viz., that the moistening of the produce must be agreeable to the owner.: “If a deaf-mute, insane, or minor person brought them up, they are not under the category of ‘when given’ because they have action but no intention.” What is their action? Rebbi Ḥuna said, when he grabs it while full of dew⁸In the Babli, Ḥulin 13a, R. Joḥanan explains that he turns the produce over in order to distribute the moisture evenly. This is professional action. R. Simson conjectures that the action envisaged by R. Ḥuna is the same as explained by R. Joḥanan.. We also have stated there⁹Mishnah Makhširin 3:8. It is explained in that Chapter that water drawn intentionally will make produce susceptible to impurity even if the contact of the produce with it was unintentional. The example described in Mishnah 8 is that of cattle whose feet have to be washed, either because the animal was used for threshing and now is all dusty, or because of some medical condition. Then the water drops clinging to the animal after it was washed in the river will make produce susceptible to impurity unless the animal was driven to the river by “a deaf-mute, insane, or minor person.” Here again, if the cattle are not only driven to the river but actively washed, intention is clearly shown.: “If a deaf-mute, insane, or minor person brought them down, even if he thought that [his animals’] feet should be doused, it is not under the category of ‘when given’ because they have action but no intention.” What is their action? Rebbi Ḥuna said, when he rubs them with water. We should also say here, let their action be proof of their intentions! Rebbi Samuel, Rebbi Abbahu, in the name of Rebbi Joḥanan; Rebbi Zeïra in the name of the rabbis (Num. 18:27): “Your heave will be credited to you.” When thought is mentioned in the verse¹⁰The root both of “thought”, מחשבה, and “being accounted for”, נחשב, is חשב., his action cannot prove his intentions; when thought is not mentioned in the verse, his action can prove his intentions. Since here thought is mentioned in the verse, his action cannot prove his intentions.

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