Beth Shammai dice: Prima si lavano le mani e poi si versa il bicchiere di vino. [Perché se dici che prima viene versato il bicchiere di vino, forse le gocce cadranno all'esterno del bicchiere e diventeranno addomesticati (ritualmente impuri) a causa delle sue mani. Le mani, prima di essere lavate, sono di tuma di secondo ordine (impurità) e impartiscono tuma di primo ordine ai liquidi, che, a loro volta, rendono domare l'esterno della tazza. Per i liquidi che sono diventati docili impartire tuma ai vasi mediante ordinanza rabbinica. Erano indulgenti rispetto a questo tuma in quanto se l'esterno di una nave si addomesticava attraverso liquidi impuri, né l'interno, né le sue mani, né il suo bordo diventavano addomesticati. E Beth Shammai sostiene che è vietato l'uso di una nave il cui esterno è addomesticato anche se il suo interno non è diventato addomesticato—un decreto per non far cadere gocce dall'interno all'esterno della tazza e le gocce diventano addomesticate a causa dell'esterno e a loro volta impartiscono tumah alle sue mani. E poiché è vietato usare una nave il cui esterno è addomesticato, prima si lavano le mani e poi si versa il vino, in modo che le gocce all'esterno non si addomestichino attraverso le mani e faccia domare l'esterno della tazza e lui usa la tazza illecitamente.] E Beth Hillel dice: Prima viene versata la tazza e poi le mani vengono lavate. [Beth Hillel sostiene che non è vietato usare una nave il cui esterno sia addomesticato. Pertanto, prima versa la tazza e la beve, quindi si lava le mani. Perché se dici che prima lava e poi versa la tazza, può darsi che l'esterno della tazza sia addomesticato, che gli sia permesso di usare una nave il cui esterno è addomesticato e che le sue mani non siano completamente asciugate, cosicché l'esterno della nave impartisce tuma all'acqua sulle sue mani e quell'acqua, divenuta tuma di primo ordine, a sua volta fa domare le sue mani e mangia con le mani "imbronciate".]
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.
