משנה: כָּל־הַמְּחַמֵּץ וְהַמְּתַבֵּל וְהַמְּדַמֵּעַ בִּתְרוּמָה וּבְעָרְלָה וּבְכִלְאֵי הַּכֶּרֶם אָסוּר. בֵּית שַׁמַּאי אוֹמֵר אַף מְטַמֵּא. וּבֵית הִלֵּל אוֹמְרִים לְעוֹלָם אֵינוֹ מְטַמֵּא עַד שֶׁיְּהֵא בוֹ כְּבֵיצָה. דּוֹסִתַּי אִישׁ כְּפַר אֵיתְמָה הָיָה מִתַּלְמִידֵי שַׁמַּי וְאָמַר שָׁאַלְתִּי אֶת שַׁמַּי הַזָּקֵן וְאָמַר לְעוֹלָם אֵינוֹ מְטַמֵּא עַד שֶׁיְּהֵא בוֹ כְּבֵיצָה. וְלָמָּה אָֽמְרוּ כָּל־הַמְּחַמֵּץ וְהַמְּתַבֵּל וְהַמְּדַמֵּעַ לְהַחֲמִיר מִין בְּמִינוֹ לְהָקֵל וּלְהַחֲמִיר מִין בְּשֶׁאֵינוֹ מִינוֹ כֵּיצַד שְׂאוֹר שֶׁלְחִטִּים שֶׁנָּפַל לְתוֹךְ עִיסַּת חִטִּים וְיֵשׁ בּוֹ כְדֵי לְחַמֵּץ בֵּין שֶׁיֵּשׁ בּוֹ לַעֲלוֹת בְּאֶחָד וּמֵאָה בֵּין שֶׁאֵין בּוֹ לַעֲלוֹת בְּאֶחָד וּמֵאָה אָסוּר. אֵין בּוֹ לַעֲלוֹת בְּאֶחָד וּמֵאָה בֵּין שֶׁיֵּשׁ בּוֹ כְדֵי לְחַמֵּץ בֵּין שֶׁאֵין בּוֹ כְדֵי לְחַמֵּץ אָסוּר. לְהָקֵל וּלְהַחֲמִיר מִין בְּשֶׁאֵינוֹ מִינוֹ כֵּיצַד גְּרִיסִין שֶׁנִּתְבַּשְּׁלוּ עִם עֲדָשִׁים וְיֵשׁ בָּהֶן בְּנוֹתֵן טַעַם בֵּין שֶׁיֵּשׁ בָּהֶן לַעֲלוֹת בְּאֶחָד וּמֵאָה בֵּין שֶׁאֵין בָּהֶן לַעֲלוֹת בְּאֶחָד וּמֵאָה אָסוּר. אֵין בָּהֶן בְּנוֹתֵן טַעַם בֵּין שֶׁיֵּשׁ בָּהֶן לַעֲלוֹת בְּאֶחָד וּמֵאָה בֵּין שֶׁאֵין בָּהֶן לַעֲלוֹת בְּאֶחָד וּמֵאָה מוּתָּר. MISHNAH: Anything which sours, or spices, or creates dema‘ from heave, or is ‘orlah, or vineyard kilaim, is forbidden91In the most minute amount since its action shows that it is not negligible.. The House of Shammai say, also it transmits impurity, but the House of Hillel say nothing92No foodstuff, whose impurity is always derivative. Original impurity is usually created by impure material the volume of an olive; for dead crawling things the volume of a lentil is enough. transmits impurity unless it has at least the volume of a chicken egg.
Dositheos from Kefar Etma93In most Mishnah ms., כפר יתמה, Yetma in Samaria. Nothing more is known about him. He holds that the later followers of the House of Shammai misrepresent the position of the founder. was a student of Shammai. He said, I asked Shammai the Elder and he said, nothing transmits impurity unless it has the volume of a chicken egg.
And why did they say, anything which sours, or spices, or creates dema‘, is restrictive if a kind is mixed with its own kind, but permissive or restrictive if a kind is mixed with another kind94This case is dealt with in the next Mishnah.. How is that? Sourdough from wheat which fell into wheat dough and is enough to make the latter sour, whether it would qualify to be lifted by one in 100 or not qualify to be lifted by one in 100, is forbidden. If it does not qualify to be lifted by one in 100 it is forbidden whether it is enough to make the latter sour or not enough to make sour95The criterion of whether it sours or not may be used only to forbid, not to permit..
Permissive or restrictive if a kind is mixed with another kind, how is that? If groats105Broken grain kernels or broken beans. In our case, these are presumed to be heave, the lentils profane. “Forbidden” and “permitted” refer to laymen who might eat from the cooked dish. were cooked with lentils, if they can be tasted, whether they would qualify to be lifted by one in 100 or not qualify to be lifted by one in 100, are forbidden. If they cannot be tasted, whether they would qualify to be lifted by one in 100 or not qualify to be lifted by one in 100, are permitted.
הלכה: רִבִּי יוֹסֵי בְשֵׁם רִבִּי חִילְפַיי רִבִּי יוֹנָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ כְּתָפוּחַ עוֹשִׂין אוֹתוֹ בֵּית שַׁמַּי. HALAKHAH: Rebbi Yose in the name of Rebbi Hilfai, Rebbi Jonah in the name of Rebbi Simeon ben Laqish: The House of Shammai made it as if swollen96Since the matter makes sour, they add the amount of CO2 generated to arrive at the volume of a chicken egg (Sefer Nir). The commentaries read כְּתַפּוּחַ “like an apple”, referring to Terumot 10:2. But that Halakhah contradicts the position of the House of Shammai..
תַּמָּן תַּנִּינָן מֵי הַצַּבָּע פּוֹסְלִין אוֹתוֹ בִּשְׁלֹשֶׁת לוֹגִין וְאֵין פּוֹסְלִין אוֹתוֹ בְּשִׁינּוּי מַרְאֶה. אַבָּא בְּרִיהּ דְּרַב נַחְמָן דִּבְרֵי רִבִּי מֵאִיר מִשּׁוּם שְׁאוּבָה נִיכֶּרֶת. רִבִּי חוּנָה בְשֵׁם רִבִּי אַבָּא אַתְיָא דְּרִבִּי מֵאִיר כְּבֵית שַׁמַּי. כְּמָה דְבֵית שַׁמַּי אָֽמְרֵי מִשּׁוּם חִימּוּץ מַחֲמִיץ כֵּן רִבִּי מֵאִיר אָמַר מִשּׁוּם שְׁאִיבָה נִיכֶּרֶת. There97Mishnah Miqwa’ot 7:3. The statement there is in the name of R. Yose. The Yerushalmi concludes from there that R. Meïr, the presumed author of anonymous statements, disagrees and holds that a miqweh is disabled if colored water changes its appearance, irrespective of the amount poured in. The general rule is that a miqweh must contain 40 seah of natural water and that 3 log (=⅛ seah) of poured water make it ineffective to remove impurity; cf. Terumot 4:8:4" href="/Jerusalem_Talmud_Terumot.4.8.4">Terumot 4, Note 112; 10, Note 139., we have stated: “Dyers’ water disables a miqweh by three log but not by a change in color.” Abba, the son of Rav Naḥman, said, the words of Rebbi Meïr because it is visibly drawn98If the color is visible, everybody knows that it is not rain water or water from a spring.. Rebbi Ḥuna in the name of Rebbi Abba: Rebbi Meïr’s parallels that of the House of Shammai. Just as the House of Shammai say because of souring it makes sour99The rising dough makes it clear that a souring agent is present., so Rebbi Meïr says because it is visibly drawn.
עַד כְדוֹן דָּבָר שֶׁיֵּשׁ בּוֹ אִיסּוּר וְטוּמְאָה. יֵשׁ בּוֹ טוּמְאָה וְאֵין בּוֹ אִיסּוּר מָהוּ. So far something to which prohibition and impurity apply. What is the rule if impurity applies but not prohibition100Since there is a question only following the House of Shammai and R. Meïr but practice follows the House of Hillel and R. Yose, it is not answered.?
חִימֵּץ מִמֶּנּוּ לְמָקוֹם אַחֵר נַעֲשֶׂה זֶה אָסוּר וְזֶה אָסוּר. רִיבָה עַל הָרִאשׁוֹן וּבִיטְּלוֹ נַעֲשֶׂה עִיקָּר טְפֵילָה וּטְפֵילָה עִיקָּר. שְׂאוֹר שֶׁלְתְּרוּמָה שֶׁנָּפַל לְתוֹךְ הָעִיסָּה וְהִגְבִּיהוֹ. וְאַחַר כָּךְ נִתְחַמְּצָה הָעִיסָּה הֲרֵי זוֹ מוּתֶּרֶת. וְדִכְװָתָהּ תְּאֵינָה שֶׁל תְּרוּמָה שֶׁנָּֽפְלָה לְתוֹךְ מֵאָה. הוּגְבְּהָה אַחַת מֵהֶן וְאַחַר כָּךְ הוּכְּרָה הַתְּרוּמָה תְּהֵא מוּתֶּרֶת. תַּמָּן לֹא הוּכָח הָאִיסּוּר בְּרַם הָכָא הוּכָח הָאִיסּוּר. If he took from it101From the dough containing heave or ‘orlah sourdough. for another place to make it sour, both are forbidden. If he added to the first [dough] and made it insignificant102He added profane flour in error so that now the heave or ‘orlah component is less than the threshhold for insignificance, and in addition the sourdough is no longer active; then the original dough will be permitted, the secondary would still be forbidden., the main object will be derivative and the derivative the main object. “Heave sourdough which fell into a dough and was lifted, if the dough became sour afterwards, is permitted103Tosephta Terumot 8:11. The sourdough was inactive when heave was lifted; the scenario does not contradict the Mishnah here.. Similarly, if a heave fig fell into 100 [figs], one was lifted, and afterwards the heave was recognized, should it be permitted? There, the prohibited [dough] was not identified; here, the prohibited [fig] is identified104Lifting is invalidated if the true heave is recognized..
רִבִּי יוֹנָה בָּעֵי וְלָמָּה תַנִּינָן גְּרִיסִין שֶׁנִּתְבַּשְּׁלוּ עִם הָאוֹרֶז. אֶלָּא מַתְנִיתָן כְּמָאן דְּאָמַר נוֹתְנֵי טַעַם לִפְגָם מוּתָּר. וַאֲפִילוּ כְּמָאן דְּאָמַר נוֹתְנֵי טַעַם לִפְגָם מוּתָּר מוֹדֶה הוּא הָכָא שֶׁהוּא אָסוּר. Rebbi Jonah asked, why did we [not] state: If groats were cooked with rice106For some reason he thinks that groats enhance the taste of lentils but spoil the taste of rice.? Our Mishnah follows him who holds that what gives a bad taste is permitted107He would restrict the Mishnah to cases where the taste of the forbidden admixture is an improvement.. But even he who holds that what gives a bad taste is permitted, here108In the cases enumerated in Mishnah 4, what makes sour, or spicy, or induces dema‘, any taste will make forbidden, whether good or bad. he will agree that it is forbidden.
גְּרִיסִין שֶׁלְתְּרוּמָה שֶׁנָּֽפְלוּ עִם עֲדָשִׁים שֶׁלְחוּלִין וְיֵשׁ בָּהֶן נוֹתֵן טַעַם. רִיבָה עֲלֵיהֶן עֲדָשִׁים שֶׁלְחוּלִין מוּתָּר. עַד כַּמָּה יַרְבֶּה תַּפְלוּגְתָא דְּרִבִּי וּדְרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי. עַל דַּעְתֵּיהּ דְּרִבִּי דּוּ אָמַר עַד שֶׁיִּרְבּוּ עַל כּוּלְּהֹן. עַל דַּעְתֵּיהּ דְּרִבִּי יִשְׁמָעֵאל בֵּירִבִּי יוֹסֵי דּוּ אָמַר עַד שֶׁיִּרְבּוּ עַל הַנּוֹפְלִין. גְּרִיסִין שֶׁנִּתְבַּשְּׁלוּ עִם עֲדָשִׁין שֶׁלְחוּלִין וְאֵין בָּהֶן נוֹתֵן טַעַם. רִיבָה עֲלֵיהֶן גְּרִיסִין שֶׁלְחוּלִין מִין מְעוֹרֵר אֶת מִינוֹ לֶאֱסוֹר. לֹא תְהֵא גְדוֹלָה מִיַּיִן נֶסֶךְ. כְּמַה דְתֵימַר בְּיַיִן נֶסֶךְ אַתְּ רוֹאֶה אֶת הַהֵיתֵֵר כְּמִי שֶׁאֵינוֹ. אוֹתוֹ הָאִיסּוּר אִם יֵשׁ בּוֹ בְנוֹתֵן טַעַם אָסוּר וְאִם לָאו מוּתָּר. וְהָכָא אַתְּ רוֹאֶה אֶת הַהֵיתֵר כְּמִי שֶׁאֵינוֹ. אוֹתוֹ הָאִיסּוּר אִם יֵשׁ בּוֹ בְּנוֹתֵן טַעַם אָסוּר וְאִם לָאו מוּתָּר. הָדָא אָֽמְרָה רִיבָה עֲלֵיהֶן גְּרִיסִין שֶׁלְתְּרוּמָה מוּתָּר. If heave groats fell into profane lentils and can be tasted, if he added109By accident. It is assumed that the dish was cooked again and now the groats cannot be tasted. profane lentils they become permitted. How much does he have to add? A disagreement between Rebbi and Rebbi Ismael ben Rebbi Yose. In the opinion of Rebbi, one says until he adds for all of them110Lentils and groats.. In the opinion of Rebbi Ismael ben Rebbi Yose, one says until he adds corresponding to what fell in111He must have added lentils that the groats could not be tasted had they been cooked with the added lentils alone, in contrast to Rebbi who requires that the new lentils also must obliterate the taste the old lentils had acquired from the groats.. If groats112Of heave. were cooked with profane lentils and cannot be tasted, if he added profane groats, this kind awakes its own to make it forbidden113Since food of one kind cannot become insignificant in its own kind unless the permitted part is 100 (or 200) times the forbidden one, it is assumed that the dish now is dema‘ if the lentils are less than 100 times the combined, heave and profane, groats.. But this should not be stronger than libation wine! As you say114This is detailed in Halakhah 7. regarding libation wine, you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted115Wine used for pagan libations is forbidden for all use; a small libation poured from an container makes the entire contents of the container into libation wine. Then it is ruled that if libation wine fell into a dish which was prepared with wine, one estimates whether the forbidden libation wine alone would have been enough to impart the taste of wine to the entire dish. If that is the case, the dish is forbidden; otherwise it is permitted even though actually the wine can still be tasted.. Here you disregard what is permitted; if what is forbidden can be tasted it is forbidden, otherwise it is permitted. That means, if he added groats, the heave is permitted116If he added profane groats, the original heave groats become insignificant being less than 1 in 100. The Rome ms. reads: That means, if he added heave groats it is forbidden. This is a trivial statement..