Talmud for Eduyot 4:6

חָבִית שֶׁל זֵיתִים מְגֻלְגָּלִים, בֵּית שַׁמַּאי אוֹמְרִים, אֵינוֹ צָרִיךְ לְנַקֵּב. וּבֵית הִלֵּל אוֹמְרִים, צָרִיךְ לְנַקֵּב. וּמוֹדִים, שֶׁאִם נִקְּבָהּ וּסְתָמוּהָ שְׁמָרִים, שֶׁהִיא טְהוֹרָה. הַסָּךְ בְּשֶׁמֶן טָהוֹר וְנִטְמָא, יָרַד וְטָבַל, בֵּית שַׁמַּאי אוֹמְרִים, אַף עַל פִּי שֶׁהוּא מְנַטֵּף, טָהוֹר. וּבֵית הִלֵּל אוֹמְרִים, כְּדֵי סִיכַת אֵבֶר קָטָן. וְאִם הָיָה שֶׁמֶן טָמֵא מִתְּחִלָּתוֹ, בֵּית שַׁמַּאי אוֹמְרִים, כְּדֵי סִיכַת אֵבֶר קָטָן. וּבֵית הִלֵּל אוֹמְרִים, מַשְׁקֶה טוֹפֵחַ. רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם בֵּית הִלֵּל, טוֹפֵחַ וּמַטְפִּיחַ:

A cask of olives, pickled [in salt in order to sweeten them] — Beth Shammai say: It is not necessary to make holes (in the cask). [And even though the mohal (the sap) exuded from them floats upon them, it does not condition them to receive tumah (uncleanliness), for he does not desire that mohal, and we require (for such conditioning) a liquid that he desires, it being written (in that connection, Leviticus 11:38): "And if water YTN upon a seed." It is written "ki yiten" ("if he place"), but it is read "yutan" ("if it be placed.") Just as "y‎iten" connotes his desiring it, so "yutan" implies his desiring it.] Beth Hillel say: He must make holes in it. [He must perform an act to indicate that he does not desire that mohal to float on the olives, desiring it to leave through the hole that he made in the cask.] And they concede that if he made a hole in it and the lees obstructed it that it is pure (i.e., not conditioned to receive tumah) [for since he did so, he thereby revealed that he did not desire the mahol, so that it no longer conditions them to receive tumah.] If one anointed himself with clean oil and became unclean, and he immersed himself (in a mikveh) — Beth Shammai say: Even if he is dripping [i.e., even if the oil is dripping from his flesh after he immersed], he is clean. And Beth Hillel say: [Even if there remained on his flesh] enough for the anointing of a small limb, [he is clean; but if more, he is unclean. For the oil became unclean when he did, and it remained upon his flesh and rendered him unclean. And the oil on his flesh does not become clean in a mikveh. For there is no liquid which becomes clean in a mikveh but water alone, by hashakah (being dipped in a mikveh while in a vessel)]. And if the oil were tamei in the beginning, Beth Shammai say: If there is enough for the anointing of a small limb, [but not more, it is clean], and Beth Hillel say: Liquid is moist (alone). R. Yehudah says in the name of Beth Hillel: It is moist and moistens (other objects). [The halachah is not in accordance with R. Yehudah.]

Jerusalem Talmud Berakhot

There (Mishnah Idiut 4:6) we have stated: “Someone who rubbed himself with pure oil, then he became impure, he descended¹⁰¹He descended into the miqweh for purification. and immersed himself. The House of Shammai say, he is pure even if it¹⁰²The oil was not washed off but is still on his body. Since his body is pure, so is the rubbing oil which became part of his body. drips, but the House of Hillel say impure¹⁰³It seems that they declare only the oil to remain impure, but one can also make the argument that the person remains impure since the water of the miqweh cannot touch his skin where it is covered by oil.. But if the oil was impure to start out with, the House of Shammai say, up to the anointing of a small limb¹⁰⁴Both Talmudim (Yerushalmi Šabbat 8:1, Babli Šabbat 77a) agree that “a small limb” is a small limb of a newborn. This is the maximum amount that can become pure by immersion of one’s body.; but the House of Hillel say, moist fluid¹⁰⁵It feels moist but does not transfer moisture to anything that touches it.. Rebbi Yehudah says in the name of the House of Hillel, moist and making moist.” The opinions of the House of Hillel are reversed! There they say “impure” and here they say “pure.” There it is visible, here it is absorbed in the towel.

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