משנה: הַתְּרוּמָה מַעֲלָה אֶת הֶעוֹרְלָה הֶעוֹרְלָה אֶת הַתְּרוּמָה. כֵּיצַד סְאָה תְרוּמָה שֶׁנָּֽפְלָה לְמֵאָה וְאַחַר כָּךְ נָֽפְלוּ שְׁלֹשֶׁת קַבִּין עָרְלָה אוֹ שְׁלֹשֶׁת קַבִּין שֶׁלְכִּלְאֵי הַכֶּרֶם. זוֹ הִיא שֶׁהַתְּרוּמָה מַעֲלָה אֶת הֶעָרְלָה הֶעָרְלָה אֶת הַתְּרוּמָה. הֶעָרְלָה מַעֲלָה אֶת הַכִּלְאַיִם וְהַכִּלְאַיִם אֶת הֶעָרְלָה. וְהֶעָרְלָה אֶת הֶעָרְלָה. כֵּיצַד סְאָה עָרְלָה שֶׁנָּֽפְלָה לְמָאתַיִם וְאַחַר כָּךְ נָֽפְלָה סְאָה וְעוֹד עָרְלָה אוֹ סְאָה וְעוֹד שֶׁלְכִּלְאֵי הַכֶּרֶם. זוֹ הִיא הֶעָרְלָה מַעֲלָה אֶת הַכִּלְאַיִם וְהַכִּלְאַיִם אֶת הֶעָרְלָה וְהֶעָרְלָה אֶת הֶעָרְלָה. MISHNAH: Heave lifts ‘orlah and ‘orlah heave. How is that? If one seah of heave fell into 10071Of profane grain. This makes the amount of heave insignificant; an arbitrary seah can be lifted as replacement of the heave. If then ½ seah of something fell in that became insignificant only in quantities of at most ½%, it becomes insignificant even if the replacement heave was not yet lifted since different forbidden matters do not combine. and after that fell three qab of ‘orlah or three qab of vineyard kilaim, that is the case when heave lifts ‘orlah and ‘orlah heave.
‘Orlah lifts kilaim, kilaim ‘orlah, and ‘orlah ‘orlah. How is that? If one seah of ‘orlah fell into 20072This becomes insignificant. Forbidden matter which becomes insignificant by 1 in 100 is “reawakened” to become forbidden if more of the same falls into the permitted food. It is now stated that matter which becomes insignificant by 1 in 200 is never “reawakened”. and then fell a little more73Since now the permitted volume is 201 seah, the “little more” cannot exceed 1/200 seah = 6/200 qab. than a seah of ‘orlah or a little more than a seah of vineyard kilaim, that is when ‘orlah lifts kilaim, kilaim ‘orlah, and ‘orlah ‘orlah.
הלכה: אָמַר רִבִּי קוּרִייָס לֹא שֶׁהַתְּרוּמָה מַעֲלָה אֶת הֶעָרְלָה אֶלָּא שֶׁהַתְּרוּמָה מִצְטָרֶפֶת עִם הַחוּלִין לְהַעֲלוֹת אֶת הַתְּרוּמָה. נִיחָא הַתְּרוּמָה מַעֲלָה אֶת הֶעָרְלָה שֶׁכֵּן טְהוֹרָה מַעֲלָה אֶת הַטְּמֵאָה. עָרְלָה מַעֲלָה אֶת הַתְּרוּמָה כְּלוּם טְמֵאָה מַעֲלָה אֶת הַטְּהוֹרָה. לֹא אֶצֶל הַזָּרִים. שֶׁמָּא אֶצֶל הַכֹּהֲנִים. וְהָתַנִּינָן הֶעָרְלָה מַעֲלָה אֶת הַכִּלְאַיִם וְהַכִּלְאַיִם אֶת הֶעָרְלָה וְהֶעָרְלָה אֶת הֶעָרְלָה. שַׁנְייָא הִיא תַּמָּן בֵּין אֶצֶל הַזָּרִים בֵּין אֶצֶל הַכֹּהֲנִים. HALAKHAH: Rebbi Curius85R. Simson quotes him as R. Birias; nothing more is known about him. [Curius is the name of a Roman Gens, but the expression might not be a name at all if it represents Greek κύριος, ὁ, “Lord, master” in the acception of “head, authority”. In that case, rebbi kurios would be a composite of two synonymous words in two languages, expressing the idea of “Chief Rabbi” (E. G.).] said, not that heave lifts ‘orlah but heave adds to the profane to lift (heave)86This is the reading in all mss.; it must mean “ ‘orlah”. That heave is added to the profane is stated in the next paragraph; it was stated in Halakhah 1 (Note 30). [‘orlah]. One understands that heave lifts ‘orlah because pure [heave] lifts the impure87Mishnah Terumot 5:3.. “ ‘Orlah lifts heave”, does impure [heave] lift the pure, not for laymen, maybe for Cohanim88While it is true that impure heave may be lifted out of pure profane grain as explained in Mishnah Terumot 5:4, impure heave which fell into pure heave makes everything forbidden to Cohanim.? But did we not state: “ ‘Orlah lifts kilaim, kilaim ‘orlah, and ‘orlah ‘orlah”? There it is different, both for lay people and for Cohanim89The entire argument is rejected. Since for ‘orlah and kilaim the status of purity is irrelevant; no comparison with heave is possible..
סְאָה תְרוּמָה שֶׁנָּֽפְלָה לְתוֹךְ מֵאָה. אָמַר רִבִּי לָֽעְזָר לֵית כָּאן לְתוֹךְ מֵאָה אֶלָּא לְתוֹךְ תִּשְׁעִים וְתִשְׁעָה. סְאָה עָרְלָה שֶׁנָּֽפְלָה לְתוֹךְ מָאתַיִם. אָמַר רִבִּי לָֽעְזָר לֵית כָּאן לְתוֹךְ מָאתַיִם אֶלָּא לְתוֹךְ מֵאָה וְתִשְׁעִים וְתִשְׁעָה. “A seah of heave which fell into 100.” Rebbi Eleazar said, it is not “into 100” but “into 99.”90This refers to Mishnah 1; it is quoted from Halakhah 1, Note 30. In all cases, R. Eleazar holds that all that is required to allow a mixture is that the forbidden part not be larger than 1% or .5% of the total. “A seah of ‘orlah which fell into 200.” Rebbi Eleazar said, it is not “into 200” but “into 199.”