משנה: שְׂאוֹר שֶׁלְחוּלִין וְשֶׁלְתְּרוּמָה שֶׁנָּֽפְלוּ לְתוֹךְ עִיסָּה לֹא בְזֶה כְדֵי לְחַמֵּץ וְלֹא בְזֶה כְדֵי לְחַמֵּץ הִצְטָֽרְפוּ וְחִימִּיצוֹ רִבִּי לִיעֶזֶר אוֹמֵר אַחַר הָאַחֲרוֹן אֲנִי בָּא. וַחֲכָמִים אוֹמְרִים בֵּין שֶׁנָּפַל אִיסּוּר בַּתְּחִילָּה בֵּין בַּסּוֹף לְעוֹלָם אֵין אוֹסֵר עַד שֶׁיּהֵא בוֹ כְדֵי לְחַמֵּץ. יוֹעֶזֶר אִישׁ הַבִּירָה הָיָה מִתַּלְמִידֵי שַׁמַּי וְאָמַר שָׁאַלְתִּי אֶת רַבָּן גַּמְלִיאֵל הַזָּקֵן עוֹמֵד בְּשַׁעַר הַמִּזְרָח וְאָמַר לְעוֹלָם אֵין אוֹסֵר עַד שֶׁיְּהֵא בוֹ כְדֵי לְחַמֵּץ. MISHNAH: Spices129Of heave, ‘orlah, etc., two or three names from one kind130For example black, white, and long pepper (Shabbat 89b" href="/Rashi_on_Shabbat.89b">Rashi, Šabbat 89b, Avodah Zarah 66b). Maimonides brings as example different sorts of cardamum which are never sold together., or [one name for] three are forbidden and combine. Rebbi Simeon says, two or three names from one kind, or two kinds of the same name, do not combine.
Yoezer from Bira was one of Shammai’s students155Nothing more is known about him.. He said, I asked Rabban Gamliel I156The head of the Synhedrion during the first decades of the current era, Hillel’s grandson. when he was standing at the Eastern gate157Of the Temple enclosure. and he said, it does not make forbidden unless it alone could make it sour.
הלכה: תַּמָּן תַּנִּינָן יַיִן נֶסֶךְ אָסוּר וְאוֹסֵר כָּל־שֶׁהוּא. חִזְקִיָּה אָמַר כּוֹס שֶׁמְּזָגוֹ מִן הָאִיסּוּר וּמִן הַהֵיתֵר וְנָפַל אִיסּוּר בְּסוֹף אִיסּוּר הֵיתֵר בְּסוֹף הֵיתֵר. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק דְּרִבִּי לִיעֶזֶר הִיא. דְּרִבִּי לִיעֶזֶר אָמַר אַחַר הָאַחֲרוֹן אֲנִי בָּא. אָמַר רִבִּי יִרְמְיָה חוֹמֶר הוּא בְּיַיִן נֶסֶךְ. רִבִּי יוֹסֵי בָּעֵי אִם חוֹמֶר הוּא בְּיַיִן נֶסֶךְ אֲפִילוּ נָפַל הֵיתֵר בְּסוֹף יְהֵא אָסוּר. רִבִּי יָסָא בְשֵׁם רִבִּי יוֹחָנָן כּוֹס שֶׁמְּזָגוֹ מֵאִיסּוּר וּמֵהֵיתֵר אַתְּ רוֹאֶה אֶת הַהֵיתֵר כְּמִי שֶׁאֵינוֹ אוֹתוֹ הָאִיסּוּר אִם יֵשׁ בּוֹ בְנוֹתֵן טַעַם אָסוּר וְאִם לָאו מוּתָּר. אָמַר רִבִּי הוֹשַׁעְיָה וְהוּא שֶׁנָּפַל הַהֵיתֵר בְּסוֹף. רִבִּי אִימִּי בְשֵׁם רִבִּי יוֹחָנָן לא שַׁנְייָא בֵּין שֶׁנָּפַל אִיסּוּר בַּתְּחִילָּה וְהֵיתֵר בַּסּוֹף לְהֵתֵיר בַּתְּחִילָּה וְאִיסּוּר בַּסּוֹף. אֲפִילוּ מַיִם וְיַיִן אֲפִילוּ נִמְזָג כָּל־צוֹרְכוֹ מִן הַהֵיתֵר אַתְּ רוֹאֶה אֶת הַהֵיתֵר כְּמִי שֶׁאֵינוֹ אוֹתוֹ הָאִיסּוּר אִם יֵשׁ בּוֹ בְנוֹתֵן טַעַם אָסוּר וְאִם לָאו מוּתָּר. אָמַר רִבִּי זְעִירָא הָדָא דְאַתְּ אָמַר וְכוּלָּהּ תִּינּוּיִין הֵיךְ עֲבִידָא. רִבִּי יוֹסֵי בֵּירִבִּי בּוּן רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן צְלוֹחִית שֶׁלְיַיִן נֶסֶךְ שֶׁנָּֽפְלָה לְתוֹךְ חָבִית שֶׁלְיַיִן וְחָֽזְרָה וְנָפְלָה לְתוֹךְ הַבּוֹר שֶׁלְמַיִם אַתְּ רוֹאֶה אֶת הַהֵיתֵר כְּמִי שֶׁאֵינוֹ אוֹתוֹ הָאִיסּוּר אִם יֵשׁ בּוֹ בְנוֹתֵן טַעַם אָסוּר וְאִם לָאו מוּתָּר. HALAKHAH: 158Mishnah Avodah Zarah 5:11. The entire Halakhah is from Avodah Zarah 5:11, fol. 45a; the parallel in Babli Avodah Zarah 73a/b. There, we have stated: “Libation wine159Cf. Note 115. is forbidden and makes forbidden in the most minute amount.” Ḥizqiah said, if somebody mixed a cup from forbidden and from permitted [wine], if the forbidden fell in last it makes it forbidden, permitted at the end makes it permitted160This seems to contradict the Mishnah just quoted.. Rebbi Samuel ben Rav Isaac said, this follows Rebbi Eliezer, as Rebbi Eliezer said, I am going after the last one. Rebbi Jeremiah said, this is a stringency about libation wine. Rebbi Yose asked, if it were a stringency about libation wine, even if the permitted fell in last it should be forbidden161R. Jeremiah’s position is impossible.! Rebbi Assi in the name of Rebbi Joḥanan: If somebody mixed a cup from forbidden and from permitted [wine], one considers the permitted as nonexistent162Mixed wine always contains wine and water; the amount of prohibited wine must be so small as not to give taste to the mixing water.; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Hoshaia said, only if the permitted fell in last163In that case, the prohibited was already insignificant in the water when the permitted fell in; nothing is changed.. Rebbi Ammi in the name of Rebbi Joḥanan, it does not make any difference whether the forbidden fell in first and the permitted last or the permitted first and the forbidden last, even water and wine, even if it was mixed perfectly from permitted, one considers the permitted as nonexistent; if the forbidden does impart taste it is forbidden, otherwise permitted. Rebbi Zeïra said, that which you say and everybody stated, how can this be164If one speaks about mixing cups, it is most unlikely that any ever would be permitted under these rules.? Rebbi Yose ben Rebbi Abun, Rebbi Abbahu in the name of Rebbi Joḥanan, if a flask of libation wine fell into an amphora of wine and then165It was immediately fished out; the amphora will be forbidden as libation wine. it fell into a water cistern, one considers the permitted as nonexistent; if it can be tasted it166The water. In the Babli, Avodah Zarah 73a/b, both in the printed version and in the Sephardic ms. published by S. Abramson, the disagreement between Ḥizqiah and R, Joḥanan is about libation wine which fell into a water cistern and then a flask of water fell into the cistern and was fished out. The Ashkenazic version of the Munich ms. speaks of libation and permitted wine which fell into a water cistern; a scenario compatible with the statement of R. Abbahu. is forbidden, otherwise permitted.
עַד כְּדוֹן בְּשֶׁנָּפְלוּ זֶה אַחַר זֶה. נָֽפְלוּ שְׁנֵיהֶן כְּאַחַת מָה אָֽמְרָת בָּהּ. רִבִּי לִיעֶזֶר אָמַר נִשְׁמְעִינָהּ מִן הָדָא אֵימָתַי חָמֵיצָן שֶׁלְכּוּתִים מוּתָּר לְאַחַר הַפֶּסַח. שֶׁלְבַּעֲלֵי בָתִּים אַחַר שֶׁלֹשׁ שַׁבָּתוֹת שֶׁלְאֲפִייָה. וְשֶׁלְנַחְתּוֹמִין בַּכָּרָכִים לְאַחַר שְׁלֹשָׁה יָמִים. וְשֶׁלְנַחְתּוֹמִין בַּכְּפָרִים לְאַחַר שְׁלֹשָׁה תַנּוּרִים. רִבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר אַף כְּשֶׁאָֽמְרוּ שֶׁל בַּעֲלֵי בָתִּים אַחַר שֶׁלֹשׁ שַׁבָּתוֹת שֶׁלְאֲפִייָה. וְהוּא שֶׁיְּהֵא אָדָם גָּדוֹל אוֹ שֶׁהָיָה מַשִּׂיא אֶת בְּנוֹ וְאָפָה שְׁלֹשָׁה תַנּוּרִים בְּשַׁבָּת אַחַת זֶה אַחַר זֶה וְזֶה אַחַר זֶה מוּתָּר. וְאַף כְּשֶׁאָֽמְרוּ שֶׁלְנַחְתּוֹמִין בַּכָּרָכִין לְאַחַר שְׁלֹשָׁה יָמִים וְהוּא שֶׁנִּדְחָק וְאָפָה שְׁלֹשָׁה תַנּוּרִים בְּיוֹם אֶחָד זֶה אַחַר זֶה וְזֶה אַחַר זֶה מוּתָּר. תַּנֵּי רִבִּי שִׁמְעוֹן אוֹמֵר וְאַף כְּשֶׁאָֽמְרוּ שֶׁלְנַחְתּוֹמִין בַּכְּפָרִים לְאַחַר שְׁלֹשָׁה תַנּוּרִין. אָסוּר עַד שְׁלֹשָׁה יָמִים אֲסוּרִין שֶׁמִּשַּׁחֲרִית הוּא כוֹרֶה לוֹ שְׂאוֹר לְכָל־אוֹתוֹ הַיּוֹם. אוֹתָהּ הָעִיסָּה שְׁנִייָא לֹא מֵאִיסּוּר וּמֵהֶיתֵּר הִיא מִתְחַמֶּצֶת. So far when they fell in one after the other. What can one say if they fell together? Rebbi Eleazar said, let us hear from the following167Tosephta Pesaḥim 2:1.: “When is the leavened matter of Samaritans permitted after Passover168In current practice, leavened matter which was in the possession of a Jew during Passover is forever for bidden for any use. This is a matter of considerable controversy among talmudic authorities [Pesachim 2:2:2-17" href="/Jerusalem_Talmud_Pesachim.2.2.2-17">Pesaḥim 2:2 (fol. 28d), Pesachim.28">Babli Pesaḥim 28a/b]. Since Samaritans are Sadducees, they do not follow rabbinic rules and since for them the prohibition of leavened matter after Passover is not biblical, they do not accept it. A Samaritan might use leavened matter somehow kept from before Passover (even though it is difficult to see how that could be done legally without violating the prohibition contained in Exodus.13.7">Ex. 13:7).? Of private persons after three weekly bakings, of city bakers after three days, of rural bakers after three baking loads. Rebbi Simeon ben Eleazar says, even when they said of private persons after three weekly bakings, if he was an important personality or he married off his son, if he baked three loads one after the other it is permitted. And even when they said of city bakers after three days, if he was under pressure169Because everybody needs bread after Passover, he will bake several loads the day after Passover. Once he has prepared three loads, one may assume that all sourdough still in his possession from before Passover is used up. This is the principle in all cases. and baked three loads one after the other it is permitted.” It was stated170Tosephta Pesaḥim 2:2. R. Simeon disagrees with R. Simeon ben Eleazar and holds that sourdough is not made more than once a day; therefore, a three day waiting priod is required under all circumstances. On the other hand, we will allow bread for any professional baker after three days.: “Rebbi Simeon says even when they said of rural bakers after three baking loads, it is forbidden at least three days since in the morning he prepares sourdough for the entire day.” Does the second dough not become sour from forbidden and permitted171Here starts the argument. Since sourdough for the second day is made from matter left over from the first day when forbidden dough had been mixed with permitted new flour, is it not as if forbidden and permitted were taken together at the same moment? (The same could be said for the third day.)?
וָמַר רִבִּי יִרְמְיָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מָאן תַּנָּא חָמֵיצָן שֶׁל כּוּתִים רִבִּי לִיעֶזֶר. וְאָמַר רִבִּי יוֹסֵי לְרִבִּי חֲנִינָא עֵנְתָנַייָא נָהוֹר אָתִית אֲמַר אַתְּ וְרִבִּי יִרְמְיָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מָאן תַּנָּא חָמֵיצָן שֶׁלְכּוּתִים רִבִּי לִיעֶזֶר. וַאֲנָן לֵי נָן אָֽמְרִין כֵּן. אֶלָּא רִבִּי הִילָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ יָֽרְדוּ לְחָמֵיצָן שֶׁלְכּוּתִין כְּרִבִּי לִיעֶזֶר. וְעוֹד מִן הָדָא דְּאָמַר רִבִּי חֲנִינָא בְּרֵיהּ דְּרִבִּי אַבָּהוּ אַבָּא הֲוָה לֵיהּ עוֹבְדָא שָׁלַח שָׁאַל לְרִבִּי חִייָה וּלְרִבִּי יָסָא וּלְרִבִּי אִימִּי וְאוֹרֻין לֵיהּ כְּרִבִּי לִיעֶזֶר. מַה כִיחִידָייָא מוֹרֵיי. לֹא מִשּׁוּם שֶׁיָּֽרְדוּ לְחָמֵיצָן שֶׁל כּוּתִים כְּרִבִּי לִיעֶזֶר. And Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer!172If R. Eliezer says we go after the last one, he must hold that even if the forbidden dough fell simultaneously with the permitted it qualifies as “last” and makes everything forbidden. And Rebbi Yose said to Rebbi Ḥanina Eyntanaya: Do you remember that you and Rebbi Jeremiah said in the name of Rebbi Simeon ben Laqish, who is the Tanna of the leavened matter of Samaritans? Rebbi Eliezer! But we do not say so, since Rebbi Hila said in the name of Rebbi Simeon ben Laqish, they treated leavened matter of Samaritans following Rebbi Eliezer173This is rabbinic practice which does not logically follow from general principles; it does not prove anything for heave, ‘orlah, and vineyard kilaim.. In addition from the following: Rebbi Ḥanina said, my father Rebbi Abbahu had a case; he sent to Rebbi Ḥiyya, Rebbi Assi, and Rebbi Ammi, and they instructed him according to Rebbi Eliezer. Would they instruct according to an isolated opinion? But it is that they treated leavened matter of Samaritans following Rebbi Eliezer.
אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יָסֵא הֵיךְ מַה דְתֵימַר תַּמָּן הֲלָכָה כְּרִבִּי לִיעֶזֶר. וָכָא הֲלָכָה כְּרִבִּי לִיעֶזֶר. אָמַר לֵיהּ וּלְכָל־דָּבָר. Rebbi Mana said before Rebbi Yose: What do you say, there practice follows Rebbi Eliezer; does practice here follow Rebbi Eliezer174There is leavened matter of the Samaritans, here are heave, ‘orlah, and vineyard kilaim. The answer is negative.? He said to him, for everything?