Talmud sur Berakhot 8:2

בֵּית שַׁמַּאי אוֹמְרִים, נוֹטְלִין לַיָּדַיִם, וְאַחַר כָּךְ מוֹזְגִין אֶת הַכּוֹס. וּבֵית הִלֵּל אוֹמְרִים, מוֹזְגִין אֶת הַכּוֹס וְאַחַר כָּךְ נוֹטְלִין לַיָּדָיִם:

Beth Shammai dit: Premièrement, les mains sont lavées, puis la coupe de vin est versée. [Car si vous dites que la coupe de vin est d'abord versée, peut-être que des gouttes tomberont à l'extérieur de la coupe et deviendront apprivoisées (rituellement impures) à cause de ses mains. Car les mains, avant qu'elles ne soient lavées, sont de tumah du second ordre (impureté), et elles donnent du tumah de premier ordre aux liquides, qui, à leur tour, rendent l'extérieur de la coupe apprivoisé. Pour les liquides qui sont devenus apprivoisés, donnez du tumah aux vaisseaux par ordonnance rabbinique. Ils étaient indulgents à l'égard de ce tumah en ce que si l'extérieur d'un récipient devenait apprivoisé par des liquides impurs, ni son intérieur, ni ses mains, ni son bord ne devenaient apprivoisés. Et Beth Shammai soutient qu'il est interdit de se servir d'un récipient dont l'extérieur est apprivoisé même si son intérieur n'est pas devenu apprivoisé—un décret de peur que des gouttes ne jaillissent de l'intérieur vers l'extérieur de la tasse et que les gouttes ne deviennent apprivoisées à cause de l'extérieur et ne transmettent à leur tour du tumah à ses mains. Et comme il est interdit d'utiliser un récipient dont l'extérieur est apprivoisé, d'abord les mains sont lavées, puis le vin est versé, de sorte que les gouttes à l'extérieur ne deviennent pas apprivoisées entre les mains et rendent l'extérieur de la coupe apprivoisé et il utilisez la coupe illicitement.] Et Beth Hillel dit: D'abord la coupe est versée et ensuite les mains sont lavées. [Beth Hillel soutient qu'il n'est pas interdit d'utiliser un vaisseau dont l'extérieur est apprivoisé. Par conséquent, il verse d'abord la coupe et la boit, puis il se lave les mains. Car si vous dites qu'il lave d'abord puis verse la coupe, il se peut que l'extérieur de la coupe soit apprivoisé, il est permis d'utiliser un récipient dont l'extérieur est apprivoisé, et il se peut que ses mains ne soient pas complètement séchées, de sorte que l'extérieur du vaisseau donne du tumah à l'eau sur ses mains, et que l'eau, étant devenue tumah de premier ordre, à son tour rend ses mains apprivoisées, et il mange avec des mains «souillées».]

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.

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