משנה: נוֹטֵל אָדָם כְּדֵי חַלָּה מֵעִיסָה שֶׁלֹּא הוּרְמָה חַלָּתָהּ לַעֲשׂוֹתָהּ בְּטָהֳרָה לִהְיוֹת מַפְרִישׁ עָלֶיהָ וְהוֹלֵךְ חַלַּת דְּמַיי עַד שֶׁתִּסְרַח שֶׁחַלַּת דְּמַיי נִיטֶּלֶת מִן הַטָּהוֹר עַל הַטָּמֵא וְשֶׁלֹּא מִן הַמּוּקָּף. MISHNAH: A person may take for ḥallah from a dough prepared in purity and from which ḥallah has not yet been taken, to use it continuously for ḥallah of demay47It is not very clear what “ḥallah of demay” is since ḥallah has the status of Great Heave which everybody is supposed to have given. It seems, with R. Simson, that “ḥallah of demay” is ḥallah taken for bread bought from an untrustworthy baker, as described in Mishnah Demay 5:1. According to Maimonides, in his Code and the later version of his Commentary, “ḥallah of demay” refers to any ḥallah whose status as biblical obligation is in doubt. until it decays, since ḥallah of demay may be taken from pure for impure and from what is not earmarked48Since dough or bread bought from an untrustworthy person always has the status of ritual impurity, the pure dough set aside for ḥallah cannot be combined with the impure for which it is designated. Therefore, the procedure described here is restricted to the case where the heave (i. e., ḥallah) does not have to be earmarked..
הלכה: מַהוּ עַד שֶׁתִּסְרַח מֵאוֹכֶל אָדָם אוֹ עַד שֶׁתִּפְסוֹל מֵאוֹכֶל הַכֶּלֶב. נִישְׁמְעִינָהּ מִן הָדָא נִסְרְחָה מֵאוֹכֶל אָדָם מְטַמֵּא טוּמְאַת אוֹכְלִין וְשׂוֹרְפִין אוֹתָהּ בְּטוּמְאָה. מְטַמֵּא טוּמְאַת אוֹכְלִין וְאַתְּ אָֽמְרָת מֵאוֹכֶל הַכֶּלֶב. אֶלָּא מֵאוֹכֶל אָדָם. HALAKHAH: What means “until it decays”? That it is no longer human food or until it is unfit as dog food50No food prohibitions do apply to anything unfit as dog food.? Let us hear from the following51Another version is in Tosephta Terumot 9:10: “Rebbi Ḥananiah the Second of the Cohanim says: Heave which is no longer human food but is dog food is impure by the impurity of food and one burns it in its place.” Since there is a name attached to this statement, it is implied that the majority will deny that anything which is not human food can become impure in the impurity of food. The Pesachim.15b">Babli (Pesaḥim 15b, Pesachim.45b">45b) quotes a similar but anonymous baraita. It follows that the Babli decides with R. Ḥananiah the Second of the Cohanim but the Yerushalmi against him. Maimonides (Hilkhot Ṭum’at Okhlin 2:14) follows the Yerushalmi, against the protests of R. Abraham ben David.: “If it decayed and no longer is human food it is impure by the impurity of food and one burns it in impurity52One burns it immediately as impure; one does not treat it as suspended as would be required if the status of impurity were in doubt..” It is impure by the impurity of food and you say until unfit as dog food? It must be as human food.
הָדָא אָֽמְרָה שֶׁתּוֹרְמִין מִן הָרַע עַל הַיָּפֶה. וְאַתְייָא כַּיי דָּמַר רַב שְׁמוּאֵל בַּר רַב נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן שֶׁתּוֹרְמִין מֵעָלֵי אִיסְתָּפֻנִינֵי עַל הָאִיסְטָּפֻנִינֵי בְּמָקוֹם שֶׁאוֹכְלִין אוֹתָהּ. כְּהָדָא גַּמְלִייֵל זֶוּגָא אִינְשִׁי מְתַקְּנָה אִיסְטָפֻנִינִיתֵיהּ. אָתָא שָׁאַל לְרִבִּי יוֹחָנָן אָמַר לֵיהּ אִית תַּמָּן קְנִיבָה אַפְרִישׁ מִן קְנוּבְתָהּ. This means53The Mishnah which permits using dough close to being spoiled as ḥallah (i. e., heave) for freshly prepared dough. that one may give heave from bad for good. It parallels what Rebbi Samuel bar Rav Naḥman said in the name of Rebbi Jonathan, one gives heave from the leaves of carrots54Cf. Demay2, Note 63. for carrots at a place where [the leaves] are eaten. This happened with Gamliel the twin who had forgotten to put his carrots in order. He came and asked Rebbi Joḥanan who said to him: Is there greenery? Give heave from the greenery!
תַּנֵּי תְּרוּמַת מַעֲשֵׂר שֶׁלְדְּמַאי. אִיתָא חֲמִי תְּרוּמַת מַעֲשֵׂר שֶׁלְװַדַּאי נִיטֶּלֶת מִן הַטָּהוֹר עַל הַטָּמֵא תְּרוּמַת מַעֲשֵׂר שֶׁלְדְּמַאי לֹא כָּל־שֶׁכֵּן. אָמַר רִבִּי יוֹסֵי בְּסָפֵק תְּרוּמָה גְדוֹלָה אֲנָן קַייָמִין סָפֵק הִפְרִישׁ תְּרוּמָה סָפֵק לֹא הִפְרִישׁ כְּמַה דְתֵימַר מִן הַוַּדַּאי עַל הַדְּמַאי תְּרוּמָה לֹא תֵאָכֵל עַד שֶׁיּוֹצִיא תְרוּמָה וּמַעְשְׂרוֹת וְאָמַר מִן הַדְּמַאי עַל הַדְּמַאי כֵּן. אָמַר רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָא כָּאן בְּרוֹצֶה לְאוֹכְלָהּ כָּאן בְּרוֹצֶה לְשׂוֹרְפָהּ. It was stated: “Heave of the tithe of demay55Quote from an otherwise unknown baraita. From the text one may understand that the baraita stated that heave of the tithe of demay follows the same rules as ḥallah for demay dough as spelled out in the Mishnah..” Come and see, since certain heave of the tithe may be taken from pure for impure56Bikkurim 2:3:1" href="/Jerusalem_Talmud_Bikkurim.2.3.1">Mishnah Bikkurim 2:5; cf. Terumot 2:1:4" href="/Jerusalem_Talmud_Terumot.2.1.4">Terumot 2, Note 9., heave of the tithe of demay not so much more? Rebbi Yose said, we deal with a doubt of Great Heave when it is not sure whether Great Heave was taken or not57But in general, the term demay implies that Great Heave was taken and only tithes and heave of the tithe are questionable. This supports the interpretation that also in the Mishnah, demay is used in a loose, non-technical way.. As you say, “from certain produce for demay, it is heave that should not be eaten unless heave and tithes were taken for it;”58Demay 5:10, Note 144. he asserts that from demay for demay it is the same. Rebbi Simeon ben Karsana59Also called R. Simeon ben Barsana. said, there60The baraita is needed; its contents cannot be derived from the Mishnah here since the heave of the tithe is to be eaten whereas in the Mishnah the dough reserved for ḥallah has to be burned in the end when it becomes inedible. he wants to eat it, here he wants to burn it.