Talmud do Para 5:1

הַמֵּבִיא כְּלִי חֶרֶס לְחַטָּאת, טוֹבֵל וְלָן עַל הַכִּבְשָׁן. רַבִּי יְהוּדָה אוֹמֵר, אַף מִן הַבַּיִת הוּא מֵבִיא וְכָשֵׁר, שֶׁהַכֹּל נֶאֱמָנִים עַל הַחַטָּאת. וּבַתְּרוּמָה, פּוֹתֵחַ אֶת הַכִּבְשָׁן וְנוֹטֵל. רַבִּי שִׁמְעוֹן אוֹמֵר, מִן הַסֵּדֶר הַשֵּׁנִי. רַבִּי יוֹסֵי אוֹמֵר, מִן הַסֵּדֶר הַשְּׁלִישִׁי:

Ten, kto przynosi gliniane naczynie na czat [do napełnienia wodą, która ma być uświęcona popiołem czerwonej jałówki], zanurza się [najpierw w celu oczyszczenia] i śpi przy piecu [aby upewnić się, że nie ma nieczystej osoby dotyka go po zakończeniu]. Rabin Jehuda mówi: Może nawet przynieść go z domu [garncarza] i jest to ważne, ponieważ [zeznania] wszyscy wierzyli w chatat [ze względu na surowość sprawy]. A jeśli chodzi o trumę [część oddzieloną od zboża i owoców uprawianych w Izraelu i dana kapłanowi, którą należy utrzymywać w czystości], należy otworzyć piec i wziąć go [aby upewnić się, że naczynie pozostanie czyste]. Rabin Szymon mówi: z drugiego rzędu [a nie z pierwszego rzędu, ponieważ ktoś nieczysty mógł już otworzyć piec i go dotknąć]. Rabin Yose mówi: z trzeciego rzędu.

Jerusalem Talmud Shabbat

HALAKHAH: Mishnah: “Three things a person has to say in his house,” etc. ²¹⁸Babli 32a, Tosephta 2:10. It was stated: Rabban Simeon ben Gamliel says, the practices of sancta, and purifying waters, and preparations for impurity, are of the most important practices and all three have been handed over to the vulgar. The practices of sancta, as we have stated²¹⁹Mishnah Ḥagigah 3:4. A vulgar person is a person who is not careful to keep the laws of purity in his daily life and to be punctilious in observing the laws of tithes (cf. Introduction to Tractate Demay, pp. 349–350). The Mishnah states that if a vulgar gives heave from his wine making (which everybody is assumed to do) the Cohen who is a Fellow, punctilious in all these rules, may accept the heave as pure only at grape-pressing time. But if the vulgar tells him that part of the juice is dedicated as libation offering in the Temple, the Cohen may accept it all year long since the vulgar will strictly follow all rules of purity connected with the Temple.: “If he said, I separated into it a quartarius of sanctum, he must be believed.” Purifying waters, as we have stated²²⁰Mishnah Parah 5:1. Water used for the purification rite with the ashes of the Red Cow (Num. 19) must be treated following very strict rules. Nevertheless any vulgar can be trusted in this matter since the purification rite is needed before a visit to the Temple.: “Everybody is trustworthy about purifying water.” Preparations for impurity, as we have stated²²¹Food can become impure only if it is “prepared” for impurity by intentional contact with water (cf. Demay 2:3 Note 141, Terumot 1:1 Notes 7,9, Niddah 2:6 Notes 98–100). Since the vulgar person is impure, if he asserts that something of his is pure it means that it is impervious to impurity.: “About all these the vulgar is trustworthy to say that they are pure.”It should have been necessary²²²Making a fire on the Sabbath is a biblical Sabbath violation; giving tithe and making an eruv at twilight are only rabbinical violations. It should have been necessary to first make sure that no biblical violation occurs; cf. the next paragraph.: Kindle the light, did you give tithe, did you make an eruv, kindle²²³This last word should be deleted with G.? Rebbi Ḥiyya bar Abba²²⁴In G: R. Ḥiyya bar Ada. It is impossible to decide which reading is correct. said, since you are strict with him for the easier rules he will be strict with himself with the weighty one. Rebbi Ḥaggai said, Rebbi Samuel bar Rav Isaac commanded his house, did you make an eruv, did you kindle the light? Why did he not say, did you give tithe? Because all he ate, he ate from the market²²⁵He was of Babylonian origin and never acquired land in Galilee. Since he bought his food only from trustworthy suppliers he never had to tithe anything (Demay2:2 Note 126)..

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