Talmud sur Téroumot 1:2
חֵרֵשׁ הַמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ, לֹא יִתְרֹם. וְאִם תָּרַם, תְּרוּמָתוֹ תְרוּמָה. חֵרֵשׁ שֶׁדִּבְּרוּ בוֹ חֲכָמִים בְּכָל מָקוֹם, שֶׁאֵינוֹ לֹא שׁוֹמֵעַ וְלֹא מְדַבֵּר:
Une personne sourde qui peut parler mais n'entend pas ne peut pas mettre Terumah de côté . Mais si quelqu'un a mis de côté Terumah , son Terumah est une Terumah valide . Une personne sourde à laquelle les Sages se réfèrent dans tous les cas ne peut ni entendre ni parler.
Jerusalem Talmud Chagigah
It follows that Rebbi Eleazar ben Azariah disagrees with Ben Azzai, as we have stated there9Mishnah Soṭah3:4. R. Eleazar ben Azariah does not agree that women come to study Torah equally with the men.: “From here Ben Azzai said, a person is obligated to teach Torah to his daughter, that in case she would drink she knows that merit suspends.”
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Jerusalem Talmud Yevamot
HALAKHAH: “Rebbi Eliezer said, “so shall be done to the man,” etc. Rebbi Joḥanan said, if they cannot fulfill “he shall say, and she shall say”99This does not refer to the discussion of the Mishnah but to the text quoted as required recitation by the widow. (The levir has to say “I do not like to take her”, v. 8). The statement that the verse excludes a person unable to speak from ḥalîṣah is attributed to R. Yannai, R. Joḥanan’s teacher, in the Babli (104b).. Does the recitation prevent [validity]? Rebbi Samuel ben Rav Isaac said, for anybody able to recite, the recitation does not prevent [validity] but for anybody unable to recite, the requirement of recitation does prevent100In the Babli (104b, Nedarim 93a, Qiddušin 25a, Baba Batra 81b, Makkot 18b, Ḥulin 83b, Menaḥot 18b, 103b, Niddah 66b) the rule is attributed to R. Ze‘ira: In general, the omission of a required action does not prevent the validity of the ceremony if it would have been possible to perform it as required; cf. Bikkurim 1:6, Note 114. This is the source of the next Mishnah..
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