Beth Shammai dice: Primero se lavan las manos y luego se vierte la copa de vino. [Porque si dices que primero se vierte la copa de vino, quizás las gotas caigan en el exterior de la copa y se vuelvan mansas (ritualmente impuras) debido a sus manos. Para las manos, antes de lavarse, son de tumah de segundo orden (impureza), e imparten tumah de primer orden a los líquidos, que, a su vez, hacen que el exterior de la taza sea manso. Para los líquidos que se han vuelto mansos, imparta tumah a los vasos por orden rabínica. Eran indulgentes con respecto a este tumah en que si el exterior de un recipiente se volvía manso a través de líquidos impuros, ni su interior, ni sus manos, ni su borde se volvieron mansos. Y Beth Shammai sostiene que está prohibido hacer uso de una embarcación cuyo exterior es manso a pesar de que su interior no se ha vuelto manso.—un decreto no sea que las gotas broten de su interior hacia el exterior de la copa y las gotas se vuelvan mansas debido al exterior y, a su vez, impartan tumah a sus manos. Y debido a que está prohibido usar un recipiente cuyo exterior es manso, primero se lavan las manos, y luego se vierte el vino, de modo que las gotas en el exterior no se vuelvan mansas a través de las manos y hagan que el exterior de la copa sea manso y él usa la taza ilícitamente.] Y Beth Hillel dice: Primero se vierte la taza y luego se lavan las manos. [Beth Hillel sostiene que no está prohibido usar una embarcación cuyo exterior sea manso. Por lo tanto, primero vierte la taza y la bebe, y luego se lava las manos. Porque si dices que se lava primero y luego vierte la copa, puede ser que el exterior de la copa esté manso, se le permita usar un recipiente cuyo exterior esté manso, y puede ser que sus manos no estén completamente secas, de modo que el exterior de la vasija imparte tumah al agua en sus manos, y esa agua, que se ha convertido en tumah de primer orden, a su vez hace que sus manos sean mansas y coma con manos "manchadas".]
Jerusalem Talmud Challah
Rebbi Abba, Rebbi Ḥiyya in the name of Rebbi Joshua ben Levi: Nothing is clear except the seven fluids41The 7 fluids enumerated in Mishnah Makhširin 6:4: Dew, water, wine, oil, blood, milk, bee’s honey.. Rebbi Yose asked: Was this said for ḥallah42Does R. Joshua ben Levi disagree with the Mishnah and hold that only dough kneaded with one of the 7 fluids is subject to ḥallah? or for impurity? If you say for ḥallah, so much more for impurity. If you say for impurity, then not for ḥallah. It is obvious for Rebbi Jonah that it had been said for ḥallah, so much more for impurity. Rebbi Jonah sticks to his opinion, for Rebbi Jonah stated from Rebbi Simeon ben Ioḥai; Rebbi Joshua ben Levi stated in Rebbi Simeon ben Ioḥai’s name, as Rebbi Simeon ben Ioḥai stated: Rebbi Ṭarphon said, it is stated here43Num. 15:20.ḥallah, and it is stated there44Lev. 8:26. About the theory of invariable meaning of words, cf. Kilaim8, Note 4., a ḥallah of oil cake. Since the ḥallah mentioned there is prepared with oil, so the ḥallah prepared here must be prepared with oil. And oil is one of the seven fluids.
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Jerusalem Talmud Chagigah
HALAKHAH: Is hand-washing required for profane food162This is a discussion of impurity imparted by unwashed hands. The basic observation is that an impure person or object which touches anything susceptible to impurity imparts impurity of one degree lower. (However, the majority opinion is that fluids do not touch but merge, and therefore transmit impurity of the same degree as the acting material.) There are three stages of biblical impurity, “grandfather of impurity”, a corpse or a house in which there is a corpse, “original impurity”, anything touched by a corpse or (with a few exceptions) found in a house containing a corpse, and any other impurity described in the Torah, and “impurity in the first degree”, biblically imparted by contact with original impurity or rabbinically by contact with any impure fluid. The other stages are rabbinical; persons or food impure in stage n by touch impart impurity of stage n+1. The technical term is “impure” for anything able to impart impurity and “disqualified” for matters unusable because of impurity but not imparting impurity to others. Profane food may be impure in stage 1, it becomes disqualified (cannot be dedicated for any sacred use) in stage 2. Heave and Second Tithe (sacra not connected with the Temple) are impure in stages 1,2 and disqualified in stage 3. Temple sacra are impure in stages 1,2,3 and disqualified in stage 4.? But it must follow Rebbi Simeon ben Eleazar, since Rebbi Simeon ben Eleazar says, hand-washing is required for profane food. It is everybody’s opinion, so he should separate from heave163Since unwashed hands rabbinically are considered impure in stage two, handling heave with unwashed hands disqualifies it.. Rebbi Simeon ben Eleazar stated in the name of Rebbi Meïr, hands are first degree impure for profane food and second degree impure for heave164Touching with unwashed hands always disqualifies. Babli Ḥulin 33b; differently Tosephta Taharot 1:6.. Does Rebbi Simeon ben Eleazar follow Rebbi Aqiba, as we have stated there165Mishnah Yadaim 3:1., “if somebody puts his hands into a leprous house166As described in Lev. 14:33–54. Bodily entrance into the house causes biblical impurity (vv. 46,47), standing outside and reaching into the house only causes rabbinic impurity., his hands are impure in the first degree, the words of Rebbi Aqiba, but the Sages are saying, his hands are impure in the second degree”? There, it follows the rabbis; what is their reason here? Since you tell him that his hands are impure in the second degree, he will separate from heave. But did they not decide about them because of fluids; then they should be impure in the first degree167Since unwashed hands touching any fluid make the fluid rabbinically impure in the first degree, it would be reasonable to consider unwashed hands as impure in the first degree.? It is an argument de minore ad majus. Since the Tevul Yom, which is a word from the Torah, only disqualifies168An impure person can qualify to eat sancta by first immersing himself in a miqweh, to remove his impurity, and then waiting until sundown, when he becomes pure (Lev. 22:6–7). The intermediate stage, no longer impure but not yet pure, is called Tevul Yom, “immersed during daytime”. Since the verse prohibits him to consume sacred food it is inferred that he also may not handle it. Since he is no longer impure, his touch cannot make impure. It is inferred that his touch disqualifies., impure hands, which are from their words, not so much more? Another explanation: Did they not decide about hands only that he should separate from heave? Since you tell him that his hands are impure in the second degree, he will separate from heave.
