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Talmud zu Tahorot 4:9

סְפֵק מַשְׁקִין לִטָּמֵא, טָמֵא. כֵּיצַד. טָמֵא שֶׁפָּשַׁט אֶת רַגְלוֹ לְבֵין מַשְׁקִין טְהוֹרִין, סָפֵק נָגַע סָפֵק לֹא נָגַע, סְפֵקוֹ טָמֵא. הָיְתָה כִכָּר טְמֵאָה בְּיָדוֹ וּזְרָקָהּ לְבֵין מַשְׁקִין טְהוֹרִין, סָפֵק נָגַע סָפֵק לֹא נָגַע, סְפֵקוֹ טָמֵא. וּלְטַמֵּא, טָהוֹר. כֵּיצַד. הָיְתָה מַקֵּל בְּיָדוֹ וּבְרֹאשָׁהּ מַשְׁקִין טְמֵאִין וּזְרָקָהּ לְבֵין כִּכָּרוֹת טְהוֹרִין, סָפֵק נָגַע סָפֵק לֹא נָגַע, סְפֵקוֹ טָהוֹר:

Was ist mit der Unsicherheit von Flüssigkeiten, ob sie selbst unrein geworden sind - und wo solche [Flüssigkeiten] unrein sind? Wenn eine unreine Person ihren Fuß inmitten reiner Flüssigkeiten ausstreckt und es ungewiss ist, ob sie sie berührt hat oder nicht, ist ihre Ungewissheit unrein [dh der Reinheitszustand des Wassers ist ungewiss und daher unrein]. Wenn ein unreines Brot in seiner Hand war und er zwischen reine Flüssigkeiten warf und es ungewiss ist, ob sie sich berührten oder nicht, ist seine Ungewissheit unrein [dh der Reinheitszustand des Wassers ist ungewiss und daher unrein]. Und was ist [mit der Unsicherheit] darüber, ob sie [Flüssigkeiten] [etwas anderes] unrein gemacht haben - wo solche [Gegenstände] rein sind? Wenn an seiner Spitze ein Stock in seiner Hand war, waren unreine Flüssigkeiten, und er warf ihn zwischen reine Brote, und es ist ungewiss, ob sie sich berührten oder nicht, seine Ungewissheit ist rein [dh der Reinheitsstatus der Brote ist ungewiss und daher rein].

Jerusalem Talmud Chagigah

HALAKHAH: Do vessels need immersion? Rebbi Abba said, I am saying that possibly one of the vessels there was not sprinkled upon200While the expression “sprinkled upon” refers to water with the ashes of the Red Cow needed to purify the impurity of the dead, clearly here it cannot refer to a procedure that extends for a week but is taken as general expression for purifying biblical impurity. However, if the immersion is for biblical impurity, the vessel returns to a status of purity only after the following sundown. Then the question arises, how was the Temple service performed for the remainder of the day of immersion if there were no pure vessels available? The answer is given in the Mishnah, that there were reserve vessels available which had not been used during the holiday.. Then should we not suspect all of them201The answer given in the preceding Note seems to be invalid since one refers to pre-existing biblical impurity. Then the second and third vessels should also be immersed and not only after a holiday but every day of the year. While the second objection may answered that daily immersion clearly is impractical, the first objection remains unanswered.? Rebbi Abun bar Ḥiyya said, I am saying that there was one of the Cohanim who left to speak with a woman about her nest and a drop of spittle fell on his clothing from her mouth and made him impure202A woman after childbirth or after an extended period of menstrual impurity regains her right to participate in sacra only by a sacrifice of a couple of birds, a “nest”. These sacrifices have to be brought after the woman was purified by immersion in a way which shields the Cohanim (Mishnah Šeqalim 6:8), here one refers to a Cohen who counsels a woman still impure as zavah, whose body fluids are primary sources of biblical impurities, on the ways of purification.. Then should we not suspect all of them? Explain it if it became impure by fluids of uncertain status203Which are impure in the first degree by rabbinical convention only. Then it is reasonable to restrict the general immersion to holidays since at all other days precautions can be taken that such a case does not occur in the Temple.. There we have stated204Mishnah Taharot4:9. The Mishnah seems to imply that the case envisaged by R. Abun bar Ḥiyya cannot occur since possible rabbinic impurity does not cause certain impurity of implements known to be pure.: “Fluids of uncertain status, to become impure they are impure, to make impure they are pure205Tosephta 3:35..” There about heave, here about sancta. One is restrictive for sancta.
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