משנה: שְׂאוֹר שֶׁלְתְּרוּמָה וְשֶׁלְכִּלְאֵי הַכֶּרֶם שֶׁנָּֽפְלוּ לְתוֹךְ עִיסָּה לֹא בְזֶה כְדֵי לְחַמֵּץ וְלֹא בְזֶה כְדֵי לְחַמֵּץ וְנִצְטָֽרְפוּ וְחִימִּיצוּ אָסוּר לְזָרִים וּמוּתָּר לַכֹּהֲנִים. רִבִּי שִׁמְעוֹן אוֹמֵר מוּתָּר לְזָרִים וְלַכֹּהֲנִים. תַּבְלִין שֶׁלְתְּרוּמָה וְשֶׁלְכִּלְאֵי הַכֶּרֶם שֶׁנָּֽפְלוּ לְתוֹךְ קְדֵירָה לֹא בְאֵלּוּ כְדֵי לְתַבֵּל וְלֹא בְאֵלּוּ כְדֵי לְתַבֵּל וְנִצְטָֽרְפוּ וְתִיבִּילוּ אָסוּר לְזָרִים וּמוּתָּר לַכֹּהֲנִים. רִבִּי שִׁמְעוֹן מַתִּיר לְזָרִים וְלַכֹּהֲנִים. MISHNAH: Sourdough of heave and vineyard kilaim which fell into dough and neither one of them is enough to make it sour but they combined and made sour, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon says, it is permitted for lay people and Cohanim182R. Jehudah will never permit using hyssop more than once in the sprinkling ceremony since some drops from the first dipping will remain. The narrow-necked flask was only mentioned for the anonymous majority who will permit repeated use even under these circumstances..
If spices of heave and vineyard kilaim fell into a pot and neither one of them is enough to spice it but they combine and spice it, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon permits for lay people and Cohanim.
הלכה: שְׂאוֹר שֶׁלְתְּרוּמָה וְשֶׁלְשְׁבִיעִית שֶׁנָּֽפְלוּ לְתוֹךְ הָעִיסָּה לֹא בְזֶה כְדֵי לְחַמֵּץ וְלֹא בְזֶה כְדֵי לְחַמֵּץ וְנִצְטָֽרְפוּ וְחִימִּיצוּ אָסוּר לְזָרִים וּמוּתָּר לַכֹּהֲנִים. רִבִּי שִׁמְעוֹן מַתִּיר לְזָרִים וְלַכֹּהֲנִים. בְּזֶה כְדֵי לְחַמֵּץ וּבְזֶה כְדֵי לְחַמֵּץ וְנִצְטָֽרְפוּ וְחִימִּיצוּ אָסוּר לְזָרִים וְלַכֹּהֲנִים. רִבִּי לָעְזָר בְּרִבִּי שִׁמְעוֹן מַתִּיר לַזָּרִים. HALAKHAH: 183Tosephta Terumot 8:13. There, the authority permitting the dish to lay people is R. Eleazar ben R. Simeon. One has to assume that for the anonymous majority, but not for R. Simeon, the finished bread is Sabbatical.“If sourdough of heave and Sabbatical produce fell into dough and neither one of them is enough to make it sour but they combine and make sour, it is forbidden for lay people but permitted for Cohanim. Rebbi Simeon permits to lay people and Cohanim. If either one of them is enough to make it sour and they combined and made sour, it is forbidden for lay people and Cohanim184In the Tosephta: “It is forbidden for Cohanim.” It is not necessary to say that it is forbidden to lay people. “Forbidden” as applied to Sabbatical produce may mean either that when nothing is left for the wild animals on the fields, it can only be used as unprocessed food, or it is made from aftergrowth which is forbidden according to everybody except possibly Rebbi Simeon.. Rebbi Eleazar ben Rebbi Simeon permits to lay people.”
רִבִּי אַבָּהוּ אָמַר רִבִּי יוֹחָנָן בָּעֵי מַה בֵּין תְּרוּמָה אֶצֶל הַזָּרִים מַה בֵּין שְׁבִיעִית אֶצֶל הַכֹּהֲנִים. תְּרוּמָה אֶצֶל הַזָּרִים אֲסוּרָה שְׁבִיעִית אֶצֶל הַכֹּהֲנִים מוּתֶּרֶת. חָזַר וְאָמַר רִבִּי יוֹחָנָן תִּיפְתָּר שֶׁנָּפַל שְׂאוֹר שֶׁלְתְּרוּמָה תְחִלָּה. לֹא בָאֲתָה שְׁבִיעִית אֶלָּא לִפְגּוֹם. Rebbi Abbahu said, Rebbi Joḥanan asked: What is the difference between heave with regard to lay people and Sabbatical produce with regard to Cohanim? Heave for lay people is forbidden; is Sabbatical produce for Cohanim permitted185In the two cases outlined in Note 184, the prohibition also applies to Cohanim.? Rebbi Joḥanan came back and said, explain it that heave sourdough fell in first; the Sabbatical produce did only spoil186Then for R. Simeon the addition of Sabbatical sourdough did not change its status; Cohanim may disregard the Sabbatical prohibitions for the bread made with oversour dough..
רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן בְּשִׁיטַּת אָבִיו. מָהוּ בְּשִׁיטַּת אָבִיו. כְּמַה דְּרִבִּי שִׁמְעוֹן אָמַר נוֹתְנֵי טְעָמִים לִפְגָם מוּתָּר. כֵּן רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן אוֹמֵר נוֹתְנֵי טַעַם לִפְגָם מוּתָּר. אָמַר רִבִּי אַבָּא מָרִי מָהוּ בְּשִׁיטַּת אָבִיו כְּמַה דְּרִבִּי שִׁמְעוֹן אָמַר כָּל־הַסְּפִחִין מוּתָּרִין. כֵּן רִבִּי לָֽעְזָר בֵּירִבִּי שִׁמְעוֹן אָמַר כָּל־הַסְּפִחִין מוּתָּרִין. כְּלוּם אָמַר רִבִּי שִׁמְעוֹן אֶלָּא בִּסְפִיחֵי יָרָק דִּילְמָא בִסְפִיחֵי זְרָעִים. וְקָמַת הִיא סְפִיחֵי יָרָק הִיא סְפִיחֵי זְרָעִים. Rebbi Eleazar ben Rebbi Simeon follows his father’s argument. What is his father’s argument? Just as Rebbi Simeon said anything which spoils the taste is permitted, so Rebbi Eleazar ben Rebbi Simeon said anything which spoils the taste is permitted. Rebbi Abba Mari said, what is his father’s argument? Just as Rebbi Simeon said all aftergrowth is permitted187Mishnah Ševi‘it 9:1, restricted to “field vegetables.”, so Rebbi Eleazar ben Rebbi Simeon said all aftergrowth is permitted. But Rebbi Simeon said that only about aftergrowth of vegetables; did he say that for aftergrowth of grains? He188R. Eleazar ben Rebbi Simeon. established that aftergrowth of vegetables and aftergrowth of grains are the same.
רַבָּנִין דְּקַיְסָרִין אָֽמְרִין אַחַת בְּשִׁיטַּת אָבִיו וְאַחַת בְּשִׁיטַּת חֲכָמִים. בְּשִׁיטַּת אָבִיו מִשּׁוּם נוֹתְנֵי טַעַַם לִפְגָם מוּתָּר. בְּשִׁיטַּת חֲכָמִים מִשּׁוּם שֵׁמוֹת מִצְטָֽרְפִין. The rabbis of Caesarea said, in one respect he follows his father’s argument, in one the argument of the Sages189They reject R. Joḥanan’s explanation that the heave sourdough fell in first since this is not indicated in the Tosephta. In the second Tosephta of Halakhah 9, he follows his father since a double portion of sourdough certainly has some spoiling effect. He does not follow his father in the first since he holds with the Sages that heave and Sabbatical sourdoughs will combine.. His father’s argument, that anything which spoils the taste is permitted. The argument of the Sages, that [different] names combine.