Talmud sur Sotah 3:6

נִטְמֵאת מִנְחָתָהּ עַד שֶׁלֹּא קָדְשָׁה בַכְּלִי, הֲרֵי הִיא כְּכָל הַמְּנָחוֹת וְתִפָּדֶה, וְאִם מִשֶּׁקָּדְשָׁה בַכְּלִי, הֲרֵי הִיא כְּכָל הַמְּנָחוֹת וְתִשָּׂרֵף. וְאֵלּוּ שֶׁמִּנְחוֹתֵיהֶן נִשְׂרָפוֹת, הָאוֹמֶרֶת טְמֵאָה אֲנִי לְךָ, וְשֶׁבָּאוּ לָהּ עֵדִים שֶׁהִיא טְמֵאָה, וְהָאוֹמֶרֶת אֵינִי שׁוֹתָה, וְשֶׁבַּעְלָהּ אֵינוֹ רוֹצֶה לְהַשְׁקוֹתָהּ, וְשֶׁבַּעְלָהּ בָּא עָלֶיהָ בַדֶּרֶךְ. וְכָל הַנְּשׂוּאוֹת לְכֹהֲנִים, מִנְחוֹתֵיהֶן נִשְׂרָפוֹת:

[Si] son offrande de repas est devenue impure avant d'être sanctifiée dans un vase, voici, elle est comme toutes les autres offrandes de repas et elle est rachetée. Mais si [il est devenu impur] une fois qu'il a été sanctifié dans un vase, voici, il est comme toutes les autres offrandes de repas et il est brûlé. Ce sont [les cas] dont les offrandes de repas sont brûlées: Celui qui dit: "Je vous suis impur", celui dont les témoins sont venus [et ont dit] qu'elle est impure, celui qui dit "Je ne boirai pas [les eaux amères. ,] "celui dont le mari ne veut pas la faire boire, et celui dont le mari cohabite avec elle le long du chemin [vers le Temple]. De plus, tous ceux qui sont mariés à des prêtres font brûler leurs offrandes de repas.

Jerusalem Talmud Yevamot

Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu in the name of Rebbi Joḥanan, only from the place of masculinity²⁴³Here starts the discussion of the last sentence in this Mishnah, the assertion of R. Eleazar ben Shamua (in the Babli, R. Eliezer) that for the definition of homosexuality an hermaphrodite is a full male. The position of R. Joḥanan here is an explicit statement of R. Eleazar (ben Shamua) in Tosephta 10:2.. Rebbi Simon in the name of Rebbi Joshua ben Levi: even from the female place²⁴⁴For him, heterosexual intercourse of a male with an hermaphrodite is still homosexuality. In the Babli, 83b, that is the opinion of Rav.. Rebbi Jacob bar Zavdi in the name of Rebbi Abbahu: Rebbi Joshua ben Levi retracted this, from the following verse²⁴⁵Lev. 18:22. As the Babli explains, on the face of it, the verse seems to support the first opinion of R. Joshua ben Levi, but a second look shows that the prohibition is to lie with a male, i. e., the male aspect of the hermaphrodite.: “And with a male you should not lie in the way of a woman’s beddings”, one who may lie in two ways, including the female. Who is that? That is the hermaphrodite. Rebbi said, I looked for but did not find words of Ben Shamua about the hermaphrodite, for the entire group ganged up on me²⁴⁶Babli 84a; there, “the students of R. Eleazar ben Shamua ganged up on him like chickens in a chicken coop.”. Why? Not to make it public or because he was not worth it? What difference does it make? He usually made public. If you say, it was not to make it public²⁴⁷The uncommon form לגלע instead of the common לגלות seems so be an Arabism, from جلع “to uncover indecently”. It seems that the teachings of R. Eleazar ben Shamua’s students were esoteric., the publicity is already in his hand. The reason must be that he was not worth it. What could he made public? He inherits²⁴⁸If there are 2 children, a hermaphrodite and a daughter, at the death of the father the daughter has a claim on the estate for a dowry but the only heir is the hermaphrodite.
The Babli, 83b, which attributes the Mishnah to R. Eliezer, proves from parallel statements that the hermaphrodite is considered a full male only in respect to homosexuality. In all other respects, it is considered a case of doubt whether he is male or female., he testifies²⁴⁹He can testify formally in cases where a male witness is required (such as the validity of certain legal acts.), his grain offering is burnt completely²⁵⁰The grain offering of a Cohen is burned completely (Lev. 6:16); the grain offering of the daughter of a Cohen is treated like the offering of an Israel and most of it is eaten by the Cohanim in the Temple precinct., one says grace with him as with a male.

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