Talmud sobre Avodah Zarah 4:9

דּוֹרְכִין עִם הַגּוֹי בַּגַּת, אֲבָל לֹא בוֹצְרִין עִמּוֹ. יִשְׂרָאֵל שֶׁהוּא עוֹשֶׂה בְטֻמְאָה, לֹא דוֹרְכִין וְלֹא בוֹצְרִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ חָבִיּוֹת לַגַּת, וּמְבִיאִין עִמּוֹ מִן הַגָּת. נַחְתּוֹם שֶׁהוּא עוֹשֶׂה בְטֻמְאָה, לֹא לָשִׁין וְלֹא עוֹרְכִין עִמּוֹ, אֲבָל מוֹלִיכִין עִמּוֹ פַת לַפַּלְטֵר:

Uno puede caminar junto con los gentiles en la prensa de vino, [y no decimos que está obteniendo beneficios de las cosas prohibidas. Porque este tanna sostiene que está permitido incluso beberlo, siempre que no descienda a la cisterna. Y causar susceptibilidad a tumah (gorem) no se obtiene aquí. Porque desde el momento en que los gentiles los pisaron un poco, se convirtieron en tamei, de modo que el judío no es un gorem aquí.] Pero no puede recoger (uvas) con él. [Porque él (el gentil) los coloca en su lagar, que es tamei. Y el gentil hace que las uvas se tamei con su toque, y el judío, que recoge con él, es un gorem de tumah. Y este tanna sostiene que está prohibido ser un gorem de tumah a chullin (comida no consagrada) en Eretz Israel, incluso el de un gentil. La halajá no está de acuerdo con esta Mishná, porque sostenemos que una vez que el vino comienza a descender (en el lagar) se convierte en yayin nesech. Por lo tanto, está prohibido pisar con un gentil en la prensa de vino. Y sostenemos que está permitido ser un gorem de tumah chullin en Eretz Israel cuando el chullin pertenece a un gentil. Por lo tanto, está permitido recoger (uvas) con un gentil. Y aunque, por lo tanto, él es un gorem de tumah para chullin, no hay nada adverso en esto. Sin embargo, un judío, recogiendo su viña puede, ab initio, no tomar un gentil para ayudarlo, incluso para llevar las uvas a la prensa de vino debido a "'Ve, ve' (lejos de la viña)" le dicen a el nazareo, etc. '"] Está prohibido pisar o recoger con un judío que procesa (sus frutos) en un estado de tumah. [Él (el dueño) transgrede de ese modo, porque él hace el terumoth y el ma'aseroth entre ellos tamei. Por lo tanto, está prohibido ayudarlo, para que no se habitúe a ello.] Pero puede traer consigo jarras [vacías] al lagar, y puede traer consigo [jarras llenas] del lagar, [para "Lo que pasó, pasó". Una vez que (las uvas) se convierten en tamei, se permite verter el vino en jarras que son tamei.] Está prohibido amasar (la masa) o moldearla con un panadero que la procesa en un estado de tumah, pero él puede traer los (panes terminados) con él a la tienda.

Jerusalem Talmud Challah

HALAKHAH: Rebbi Jonah said: The elder Rebbi Ḥiyya stated two contradictory things, that ṭevel is counted with profane food⁴³The difference between profane food and heave in matters of ritual impurity is that profane food can be impure in the first and second degrees but heave also in the third (cf. Berakhot 5, Note 19). It is stated that ṭevel, produce under the obligation of heave, cannot become impure in the third degree. and that every doubt invalidates heave and disables profane food from becoming heave⁴⁴If there is a doubt that ṭevel may contain impurity in the second degree, it can no longer be a source of heave. Then the remainder of the profane food should be of third degree, i. e., pure and acceptable for heave.. This is difficult; if ṭevel is counted with⁴⁵Reading מנינו instead of ממנו; originally the left stroke of מ was very short. The Rome ms. has a shorter and better version: אִם פּוֹסֵל אֶת הַחוּלִּין מִלֵּעָשׂוֹתָן תְּרוּמָה יְהֵא מִנְיָנוֹ בִתְרוּמָה. “If it invalidates profane food so that it cannot be made into heave, it should be counted as heave.” profane food why should it disable profane food from becoming heave? That means, it is counted with heave! Rebbi Jonah said, we also have stated both statements! We have stated there⁴⁶Mishnah Ṭevul Yom 4:1.: “If tithe food was prepared with a fluid and a ṭevul yom⁴⁷Cf. Terumot 5, Note 68. A Ṭevul Yom, a formerly severely impure person after immersion in a miqweh but before sundown, is impure in the second degree by biblical standards. Unwashed hands of an otherwise pure person are impure in the second degree by post-biblical, rabbinic and Sadducee, standards. or unwashed hands touched it, one still may in purity take heave of the tithe from it because it is of the third degree.” This implies that ṭevel is counted with profane food. But every doubt invalidates heave and disables profane food from becoming heave, as we have stated there⁴⁸Here, in Mishnah 2.: “If a doubt of impurity arose before it was rolled it may be processed in impurity but after it was rolled it must be processed in purity.” Rav Sheshet said, this follows Rebbi Aqiba, since Rebbi Aqiba said⁴⁹Mishnah 2:3. Rav Sheshet holds that the Mishnah here is R. Aqiba’s but not the Mishnah Ṭevul Yom 4:1., he should make it in impurity and not make it single qab. Rebbi Zeïra said, it is the opinion of everybody that in a case of doubt he should make single qabim. Rebbi Ḥiyya bar Abun objected before Rebbi Zeïra, did we not state⁵⁰Tosephta 1:11: “If a doubt of impurity arose before it was rolled it may be processed in impurity but after it was rolled it must be processed in purity; its ḥallah is suspended {it cannot be eaten since it may be impure, and it cannot be burned since it may be pure.} What kind of doubt are we talking about? Doubt for ḥallah {involving third degree impurity which is inactive for profane food.} Similarly, produce for which a doubt of impurity arose before it was fully processed {before any obligation of heave} should be processed in impurity but after it was fully processed it must be processed in purity; its heave is suspended. What kind of doubt are we talking about? Doubt for heave.”: “This applies also to other kinds”? Can you say she should make single qabim in cases of doubt⁵¹The amount is irrelevant for heave. Therefore, R. Zeïra’s argument is irrelevant.? Rebbi Zabida said, I asked that⁵²He claims priority over R. Ḥiyya bar Abun.. Rebbi Yose in the name of Rebbi Hila: It is the law that a person may make his ṭevel impure by biblical standards as it is written (Num. 18:8): “I put on you the watch over my heaves.” Heave has to be watched, ṭevel does not have to be watched. How do I confirm (Num. 18:28): “You should give from it the Eternal’s heave to Aaron the priest?” You have to give it to Aaron in his quality of priest, but here, since you cannot give it to a Cohen in his quality of priest⁵³The priest is obligated to consume heave in purity. Since the heave in question may not be consumed, it is not destined for the priest., you may make it impure.

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