Mishnah
Mishnah

Talmud sur Haguiga 2:5

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

L'un se lave les mains pour le chullin, la dîme (ma'aser) et la terumah. [Les laver d'un récipient qui ne contient qu'un revi'ith d'eau est suffisant.] Et pour le kodesh (nourriture consacrée), il les immerge [c.-à-d., Pour manger des offrandes de paix, des offrandes pour le péché et des offrandes de culpabilité, il exige une purification supérieure. Il doit plonger ses mains dans (un mikvé de) quarante sa'ah— même s'ils ne sont que des stam yadayim («mains nettes»), n'ayant pas touché à un objet impur qui rend le corps entier impur par l'ordonnance de la Torah.] Et pour chatath —si ses mains deviennent impures, son corps devient impur. [Pour toucher les eaux du chatath (purification), l'eau sanctifiée avec les cendres de la génisse rouge, pour en asperger ceux qui sont devenus impurs par (contact avec) un cadavre, il a besoin d'un (niveau de) plus élevé la purification, c'est-à-dire: si ses mains sont devenues impures à cause d'une de ces choses qui donnent l'impureté aux mains mais pas au corps— comme un parchemin, des aliments impurs, des liquides impurs ou tout autre élément déclaré impur par ordonnance rabbinique —son corps aussi devient impur et tout son corps a besoin d'être immergé. Tous ces niveaux (de purification), les uns plus élevés que les autres, sont ordonnés rabbiniquement. Ils sont mentionnés ici avec les lois de l'offrande du festival en vertu de leur conclusion (dans le chapitre suivant) avec les lois du festival, c'est-à-dire que les non-instruits sont considérés comme purs lors d'un festival, mais pas les autres jours de l'année.]

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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