Talmud zu Tahorot 4:11

סְפֵק יָדַיִם לִטָּמֵא וּלְטַמֵּא וְלִטָּהֵר, טָהוֹר. סְפֵק רְשׁוּת הָרַבִּים, טָהוֹר. סְפֵק דִּבְרֵי סוֹפְרִים, אָכַל אֳכָלִים טְמֵאִים, שָׁתָה מַשְׁקִים טְמֵאִים, בָּא רֹאשׁוֹ וְרֻבּוֹ בְמַיִם שְׁאוּבִין, אוֹ שֶׁנָּפְלוּ עַל רֹאשׁוֹ וְרֻבּוֹ שְׁלשָׁה לֻגִּין מַיִם שְׁאוּבִים, סְפֵקוֹ טָהוֹר. אֲבָל דָּבָר שֶׁהוּא אַב הַטֻּמְאָה וְהוּא מִדִּבְרֵי סוֹפְרִים, סְפֵקוֹ טָמֵא:

Die Unsicherheit der Hände darüber, ob sie selbst unrein geworden sind oder [etwas] unrein gemacht haben oder rein geworden sind, [in allen drei Fällen] sind sie rein. Die Unsicherheit des öffentlichen Bereichs [dh jede Unsicherheit bezüglich des Reinheitsstatus, die erzeugt wurde, als etwas gemeinfrei war] ist rein. Was die Unsicherheit bezüglich [des Reinheitsstatus von etwas, das mit etwas Unreinem in Kontakt kam, nur nach] den Worten der Gelehrten betrifft: Wenn [es eine Unsicherheit darüber gibt, ob] man unreine Lebensmittel gegessen oder unreine Flüssigkeiten getrunken hat oder ob jemandes Kopf und der Großteil des eigenen Körpers kamen in gezogenes Wasser, oder ob drei Logins von gezogenem Wasser auf den Kopf und einen Großteil des Körpers fielen [all dies sind Fälle von jemandem, den die Weisen auf rabbinischer Ebene unrein gemacht haben]. im Falle der Unsicherheit ist er rein. Aber für etwas, das nach den Worten der Gelehrten ein Ursprung der Unreinheit ist [dh etwas, das die Weisen als Ursprung der Unreinheit verordnet haben sollten], im Falle von Unsicherheit [wenn jemand damit in Kontakt gekommen sein könnte], er ist unrein.

Jerusalem Talmud Berakhot

Rebbi Zeïra went up to Rebbi Abbahu in Caesarea. When he met him he said: Come to eat. He [R. Abbahu] gave him a loaf to break and told him: Take it and recite the benediction. He [R. Zeïra] said to him: The householder knows best the qualities of his loaf. After they had eaten, he [R. Abbahu] said to him: Start and recite Grace. He [R. Zeïra] said to him: The rabbi knows Rav Huna who is a great man and he used to say that he who starts is the one who finishes⁸³The parallel to this story is in the Babli, Berakhot 46a. There, the Babli adds that practice follows R. Joḥanan (in the name of R. Simeon bar Yoḥai) who declares that the head of the household should recite the benediction for the bread since he is the host but that the guest should recite Grace and add to it a public blessing for the host. Even though the two authors quoted are Israeli, it follows from the Yerushalmi here that the public blessing for the host was never accepted practice in Galilee.. A baraita disagrees with Rav Huna, as it was stated⁸⁴A similar formulation is in Tosephta Berakhot 5:6 and a different one in Babli Berakhot 46b. It seems that the three texts represent three different traditions.: “The order of washing of the hands⁹⁵Mishnah Ṭahorot 4:11: “In doubtful cases involving hands to become impure, to transmit impurity, or to be pure, they are declared pure.” Hence, since the House of Shammai agree that the entire matter is one of doubt, there is no problem since the hands of the person eating remain pure.. Up to five persons, one starts with the most important personality. More than that, one starts with the least important one⁸⁶Since one cannot ask the V.I.P. to wait a long time between washing and breaking the bread. Once the hands are washed, one may not let his attention be diverted from them, otherwise he has to wash again.. In the middle of the meal one starts with the most important one⁸⁷In the Tosephta, this sentence does not refer to washing one’s hands at all, but to pouring wine. The Babli (Ḥullin 105a/b) quotes a baraita that declares washing of hands in the middle of the meal (between courses) to be voluntary; the exact halakhic meaning of this statement is in doubt.. After the meal one starts with him who will recite Grace.” Does that not mean that he may prepare himself for reciting Grace⁸⁸The Babli (46b) brings a story that Rebbi asked Rav to wash his hands first, meaning that he should recite Grace aloud for the entire company. It follows that Rebbi emphatically denies the rule of Rav Huna that, as noted earlier, was never accepted in Babylonia.? If you say that the one who starts is the one who finishes, he already is prepared! Rebbi Isaac said, explain it for those who come separately and do not know who will recite Grace.

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Jerusalem Talmud Berakhot

What is the reason of the House of Hillel? In case of doubt, fluids and hands are considered pure⁹⁵Mishnah Ṭahorot 4:11: “In doubtful cases involving hands to become impure, to transmit impurity, or to be pure, they are declared pure.” Hence, since the House of Shammai agree that the entire matter is one of doubt, there is no problem since the hands of the person eating remain pure.. Another explanation: “Hands” are not for profane food⁹⁶The entire institution of secondary impurity for hands has no Biblical basis for profane food; it has been instituted following “the discipline of terumah.” Hence, there is no reason to follow strict rules in case of doubt since it is a principle that doubts regarding Rabbinic institutions must be resolved leniently..

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