Mishná
Mishná

Talmud sobre Jaguigá 2:5

נוֹטְלִין לַיָּדַיִם לְחֻלִּין וּלְמַעֲשֵׂר וְלִתְרוּמָה. וּלְקֹדֶשׁ, מַטְבִּילִין. וּלְחַטָּאת, אִם נִטְמְאוּ יָדָיו, נִטְמָא גוּפוֹ:

Uno se lava las manos en busca de chullin, diezmo (ma'aser) y terumah. [Lavarlos de un recipiente que contiene solo un recipiente de agua es suficiente.] Y para kodesh (comida consagrada), los sumerge [es decir, para comer ofrendas de paz, ofrendas por el pecado y ofrendas de culpa, requiere Una mayor purificación. Debe sumergir sus manos en (una mikve de) cuarenta sa'ah— incluso si solo son stam yadayim ("manos simples"), sin haber tocado un objeto inmundo que hace que todo el cuerpo sea inmundo por la ordenanza de la Torá.] Y para el chatath —Si sus manos se vuelven inmundas, su cuerpo se vuelve inmundo. [Para tocar las aguas de chatath (purificación), el agua santificada con las cenizas de la novilla roja, para rociar de allí a aquellos que se han vuelto impuros por (contacto con) un cuerpo muerto, requiere un (nivel de) más alto purificación, a saber: si sus manos se vuelven impuras a través de una de esas cosas que imparten impureza a las manos pero no al cuerpo— como un pergamino, alimentos impuros, líquidos impuros o cualquier otra cosa declarada impura por ordenanza rabínica —su cuerpo también se vuelve impuro y todo su cuerpo requiere inmersión. Todos estos niveles (de purificación), uno más alto que el otro, están ordenados rabínicamente. Se mencionan aquí junto con las leyes de la oferta del festival en virtud de su conclusión (en el próximo capítulo) con las leyes del festival, es decir, que los no aprendidos se consideran limpios en un festival, pero no en los otros días de el año.]

Jerusalem Talmud Bikkurim

MISHNAH: For heave and First Fruits one incurs the penalty of death1Eating them in impurity is a deadly sin. or a fine of a fifth2If misappropriated, the restitution must be 125% of what was taken; cf. Terumot 6, Note 1.; they are forbidden to lay persons, are Cohen’s property3They might be traded from one Cohen to another and a Cohen may use them as gifts to marry a wife since, even if she was a lay person before, she becomes a member of the Cohen’s family by marriage and may eat heave and First Fruits., may be lifted by one in 100, need washing of the hands4By rabbinic practice, hands are always impure in the second degree unless washed and watched after cleansing. Since heave and First Fruits can become impure in the third degree, touching heave or First Fruits with unwashed hands makes them unusable. and sundown5An impure person who cleansed himself by immersion in a miqweh is no longer impure, but he becomes pure for hallowed food only at sundown, cf. Terumot 5, Note 68.. This applies to heave and First Fruits but not to tithe6First tithe of which heave of the tithe was taken is totally profane..
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Jerusalem Talmud Berakhot

Do the House of Shammai hold that “hands” are for profane food97Given the explanation of the House of Hillel, they seem to presuppose that the secondary impurity of hands has a Biblical root. This is incredible.? Explain it either following Rebbi Simeon ben Eleazar or following Rebbi Eleazar, son of Rebbi Ẓadoq. Following Rebbi Simeon ben Eleazar as it has been stated98Tosephta Tahorot 1:6 in the reading of Rabbenu Simson of Sens. In the printed editions and the Vienna manuscript, the reading is “hands are of primary impurity for sacrifices.” That reading is rejected by R. David Pardo in his commentary on the Tosephta. The statement is quoted several times in the Yerushalmi and also in Babli Ḥulin 33b. The interpretation here is that profane food can become impure only from the source of impurity or primary impurity. Hence, unwashed hands must be of primary impurity in order to influence profane food. In contrast, terumah becomes unusable if it was in contact with secondary impurity; hence, primary impurity causes the same result for profane food as secondary impurity for terumah. This seems to be the opinion of Maimonides (הלכוֹת אבוֹת הטוּמאה יא׃טו), who often is influenced by the Yerushalmi, also in Ḥulin; it is incompatible with Rashi’s interpretation of the text in Ḥulin. There it is stated that hands can become primarily impure only if held into the windows of a house afflicted with leprosy. That would not make a good reason for the House of Shammai.: “Rebbi Simeon ben Eleazar said in the name of Rebbi Meïr, hands are primarily impure for profane food and secondarily for terumah.” Or following Rebbi Eleazar, son of Rebbi Ẓadoq, as we have stated there99Mishnah Ṭahorot 2:8, quoted in Babli Ḥagigah 20a, Ḥulin 35b. Profane food can receive only primary impurity. Terumah can receive both primary and secondary impurity; the third stage is called “unusable” since it cannot be eaten, but it does not transmit the impurity further. Sacrifices become impure also in a tertiary way; only the fourth stage is “unusable.”: “Profane food that was prepared under the rules of purity of sacrifices is still profane food. Rebbi Eleazar, the son of Rebbi Ẓadoq said, it is like terumah becoming impure in two stages and unusable in a third.”
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