Avodah Zarah 73
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Summary
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The Mishna discusses the laws of nullification regarding yayin nesech (wine used for idolatry) that becomes mixed with permitted wine. It distinguishes between wine mixed with wine (min b’minu—same substance), which is forbidden in any amount, and wine mixed with water (min b’she’eino mino—different substance), which is prohibited only if it imparts taste.
Rav Dimi quotes Rabbi Yochanan as saying that if one pours yayin nesech from a barrel into a pit of kosher wine, each drop is immediately nullified upon contact. The Gemara raises three challenges to Rav Dimi’s interpretation based on the Mishna, and resolves them by reinterpreting the cases in the Mishna. Rav Yitzchak bar Yosef offers a narrower understanding of Rabbi Yochanan’s ruling—limiting it to pouring from a jug into a barrel, but not from a barrel into a pit.
Ravin also transmits a halakha in Rabbi Yochanan’s name regarding a mixture that includes a forbidden item combined with both a similar and a different substance. In such a case, the forbidden item is nullified by the different substance (e.g., yayin nesech mixed with wine and water), while the similar substance is viewed as if it is not there. Rav Shmuel bar Yehuda also quotes Rabbi Yochanan, but there are two versions of his statement. In one version, he disagrees with Ravin and limits the ruling to cases where the different substance was present first. In the other version, his comment refers to the Mishna, and he actually agrees with Ravin.
A debate between Chizkiya and Rabbi Yochanan also concerns a case where a forbidden item is mixed with both a similar and a different substance. What is the underlying basis of their disagreement?
Rav and Shmuel dispute the position of Rabbi Yochanan and Reish Lakish regarding whether the distinction between mixtures of the same type and mixtures of different types applies universally to all prohibited items, or only to yayin nesech and tevel (untithed produce). The Gemara explains why the rabbis would have adopted a stricter approach with those two prohibitions.
The Mishna discusses the laws of nullification regarding yayin nesech (wine used for idolatry) that becomes mixed with permitted wine. It distinguishes between wine mixed with wine (min b’minu—same substance), which is forbidden in any amount, and wine mixed with water (min b’she’eino mino—different substance), which is prohibited only if it imparts taste.
Masechet Avodah Zarah
Masechet Avodah Zarah is sponsored by the Talmud class of Congregation Beth Jacob in Redwood City, CA, in honor of the Hadran staff who make learning possible.
Avodah Zarah 73
אִיכָּא דְּאָמְרִי: רַבָּה בַּר רַב הוּנָא גּוּפֵיהּ אִישְׁתִּי בִּקְנִישְׁקְנִין.
There are those who say that Rabba bar Rav Huna himself drank from a kenishkanin.
מַתְנִי׳ יֵין נֶסֶךְ אָסוּר וְאוֹסֵר בְּכׇל שֶׁהוּא, יַיִן בְּיַיִן וּמַיִם בְּמַיִם בְּכׇל שֶׁהוּא, יַיִן בְּמַיִם וּמַיִם בְּיַיִן בְּנוֹתֵן טַעַם.
MISHNA: Wine used for a libation is forbidden, and any amount of it renders other wine forbidden if they are mixed together. Wine used for a libation that became mixed with wine, or water that was used for an idolatrous libation that became mixed with ordinary water, renders the mixture forbidden with any amount of the forbidden wine or water; but wine used for a libation that became mixed with water, or water used for a libation that became mixed with wine renders the mixture forbidden only if the forbidden liquid is sufficient to impart flavor to the mixture, i.e., for the wine to flavor the water or for the water to dilute the wine to an extent that can be tasted.
זֶה הַכְּלָל: מִין בְּמִינוֹ — בְּמַשֶּׁהוּ, וְשֶׁלֹּא בְּמִינוֹ — בְּנוֹתֵן טַעַם.
This is the principle: A substance in contact with the same type of substance renders the mixture forbidden with any amount of the forbidden substance, but a substance in contact with a different type of substance renders the mixture forbidden only in a case where it imparts flavor to it.
גְּמָ׳ כִּי אֲתָא רַב דִּימִי אָמַר רַבִּי יוֹחָנָן: הַמְעָרֶה יֵין נֶסֶךְ מֵחָבִית לַבּוֹר, אֲפִילּוּ כׇּל הַיּוֹם כּוּלּוֹ — רִאשׁוֹן רִאשׁוֹן בָּטֵל.
GEMARA: When Rav Dimi came from Eretz Yisrael to Babylonia, he reported that Rabbi Yoḥanan says: In the case of one who pours wine used for a libation from a barrel into a wine cistern, even if he does this all day long, the forbidden wine is nullified little by little upon contact with the wine in the cistern, and the wine is consequently permitted.
תְּנַן: יֵין נֶסֶךְ אָסוּר וְאוֹסֵר בְּכׇל שֶׁהוּא. מַאי לָאו דְּקָא נָפֵיל אִיסּוּרָא לְגוֹ הֶתֵּירָא? לָא, דְּקָא נָפֵיל הֶתֵּירָא לְגוֹ אִיסּוּרָא.
The Gemara raises an objection to the halakha reported by Rav Dimi from that which we learned in the mishna: Wine used for a libation is forbidden, and any amount of it renders other wine forbidden. What, is it not referring to a case where the forbidden substance fell into the permitted substance, as in the case of Rav Dimi’s statement? The Gemara rejects this: No, it is referring to a case where the permitted substance fell into the forbidden substance.
תָּא שְׁמַע: יַיִן בְּמַיִם — בְּנוֹתֵן טַעַם. מַאי לָאו דְּקָא נָפֵיל חַמְרָא דְּאִיסּוּרָא לְמַיָּא דְּהֶתֵּירָא? לָא, דְּקָא נָפֵיל חַמְרָא דְּהֶתֵּירָא לְמַיָּא דְּאִיסּוּרָא.
The Gemara suggests: Come and hear a further objection to the halakha reported by Rav Dimi from the continuation of the mishna: Wine that became mixed with water renders the mixture forbidden if it is sufficient to impart flavor to it. What, is it not referring to a case where forbidden wine fell into permitted water, and contrary to Rav Dimi’s statement, the wine is not nullified but instead renders the mixture forbidden the moment there is a sufficient amount of it to impart flavor? The Gemara answers: No, it is referring to a case where permitted wine fell into forbidden water, and as long as the water influences the flavor of the wine, it is forbidden.
וּמִדְּרֵישָׁא בְּמַיָּא דְּאִיסּוּרָא, סֵיפָא נָמֵי בְּמַיָּא דְּאִיסּוּרָא, וְקָתָנֵי סֵיפָא: מַיִם בְּיַיִן — בְּנוֹתֵן טַעַם! אָמַר לְךָ רַב דִּימִי: כּוּלָּהּ מַתְנִיתִין הֶתֵּירָא לְגוֹ אִיסּוּרָא, וְרֵישָׁא דְּקָא נָפֵיל חַמְרָא דְּהֶתֵּירָא לְמַיָּא דְּאִיסּוּרָא, סֵיפָא דְּקָא נָפֵיל מַיָּא דְּהֶתֵּירָא לַחֲמָרָא דְּאִיסּוּרָא.
The Gemara challenges: And from the fact that the first clause is referring to forbidden water, by inference, the latter clause is also dealing with forbidden water, and the latter clause teaches: Water that became mixed with wine renders the mixture forbidden in a case where it imparts flavor to it. The Gemara answers that Rav Dimi could have said to you that the entire mishna is dealing with permitted substances falling into forbidden substances, and the first clause is dealing with a case where permitted wine fell into forbidden water, while the latter clause is dealing with a case where permitted water fell into forbidden wine.
כִּי אֲתָא רַב יִצְחָק בַּר יוֹסֵף אָמַר רַבִּי יוֹחָנָן: הַמְעָרֶה יֵין נֶסֶךְ מִצַּרְצוּר קָטָן לְבוֹר, אֲפִילּוּ כׇּל הַיּוֹם כּוּלּוֹ — רִאשׁוֹן רִאשׁוֹן בָּטֵל. וְדַוְקָא צַרְצוּר קָטָן, דְּלָא נְפִישׁ עַמּוּדֵיהּ, אֲבָל חָבִית דִּנְפִישׁ עַמּוּדֵיהּ — לָא.
When Rav Yitzḥak bar Yosef came from Eretz Yisrael to Babylonia, he reported that Rabbi Yoḥanan says: In the case of one who pours wine used for a libation from a small canteen into a wine cistern, even if he did so all day long, the forbidden wine is nullified little by little in the permitted wine. And this applies specifically to a small canteen, whose stream is not significant. But if one pours wine from a barrel, whose stream is significant, this does not apply.
כִּי אֲתָא רָבִין אָמַר רַבִּי יוֹחָנָן: יֵין נֶסֶךְ שֶׁנָּפַל לַבּוֹר, וְנָפַל שָׁם קִיתוֹן שֶׁל מַיִם — רוֹאִין אֶת הַהֶיתֵּר כְּאִילּוּ אֵינוֹ, וְהַשְּׁאָר מַיִם רָבִין עָלָיו וּמְבַטְּלִין אוֹתוֹ.
§ When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi Yoḥanan says: In the case of wine used for a libation that fell into a wine cistern, and where a pitcher of water also fell there, one considers the permitted wine as though it is nonexistent, and it is not rendered forbidden by the wine used for a libation; and with regard to the rest, i.e., the wine used for a libation, the volume of the water is greater than the volume of the wine and nullifies it.
כִּי אֲתָא רַב שְׁמוּאֵל בַּר יְהוּדָה, אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא שֶׁנָּפַל קִיתוֹן שֶׁל מַיִם תְּחִלָּה, אֲבָל לֹא נָפַל שָׁם קִיתוֹן שֶׁל מַיִם תְּחִלָּה — מָצָא מִין אֶת מִינוֹ וְנֵיעוֹר.
When Rav Shmuel bar Yehuda came from Eretz Yisrael he said that Rabbi Yoḥanan says: The Sages taught this only with regard to a case where the pitcher of water fell in first, but if the pitcher of water did not fall in first, the wine used for a libation has found its own type, i.e., the wine in the cistern, and been awakened. In other words, the wine used for a libation renders the wine in the cistern forbidden, causing the volume of the wine that is forbidden to become larger, and the water that subsequently falls in is not sufficient to nullify all of the wine.
אִיכָּא דְּמַתְנֵי לַהּ אַמַּתְנִיתִין: יַיִן בְּיַיִן — כׇּל שֶׁהוּא. אָמַר רַב שְׁמוּאֵל בַּר יְהוּדָה אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא שֶׁלֹּא נָפַל שָׁם קִיתוֹן שֶׁל מַיִם, אֲבָל נָפַל שָׁם קִיתוֹן שֶׁל מַיִם — רוֹאִין אֶת הַהֶיתֵּר כְּאִילּוּ אֵינוֹ, וְהַשְּׁאָר מַיִם רָבִין עָלָיו וּמְבַטְּלִין אוֹתוֹ.
The Gemara comments: There are those who teach this halakha with regard to the mishna, which states that wine used for a libation that became mixed with permitted wine renders it forbidden with any amount. Rav Shmuel bar Yehuda says that Rabbi Yoḥanan says: The mishna taught this only with regard to a case where a pitcher of water did not also fall into the permitted wine; but if a pitcher of water fell there, one considers the permitted wine as though it is nonexistent, and it is not rendered forbidden by the wine used for a libation, and with regard to the rest, i.e., the wine used for a libation, the volume of the water is greater than the volume of the wine and nullifies it.
מַאי אִיכָּא בֵּין לִדְמַתְנֵי לַהּ אַמַּתְנִיתִין, בֵּין לִדְמַתְנֵי לַהּ אַדְּרָבִין? מַאן דְּמַתְנֵי לַהּ אַמַּתְנִיתִין — לָא בָּעֵי תְּחִלָּה, וּמַאן דְּמַתְנֵי לַהּ אַדְּרָבִין — בָּעֵי תְּחִלָּה.
The Gemara asks: What difference is there between the one who teaches this about the mishna and the one who teaches it about the statement of Ravin? The Gemara explains: The one who teaches it about the mishna does not need for the pitcher of water to have fallen in first; in any event the water nullifies the forbidden wine. But the one who teaches it about the statement of Ravin adds to Ravin’s statement, and so he needs the pitcher of water to have fallen in first.
אִיתְּמַר: יֵין נֶסֶךְ שֶׁנָּפַל לַבּוֹר, וְנָפַל שָׁם קִיתוֹן שֶׁל מַיִם,
§ It was stated that in a case of wine used for a libation that fell into a wine cistern, and where a pitcher of water also fell there,
אָמַר חִזְקִיָּה: הִגְדִּילוּ בְּאִיסּוּר — אָסוּר, הִגְדִּילוּ בְּהֶיתֵּר — מוּתָּר.
Ḥizkiyya says: If the volume of the water and the wine was increased by the forbidden wine, i.e., the forbidden wine fell in last, the mixture is forbidden, because the forbidden wine renders the permitted wine forbidden by the principle of a substance in contact with the same type of substance, and the water does not nullify the forbidden wine. But if the volume of the water and the forbidden wine was increased by the permitted wine, i.e., there was a mixture of wine used for a libation and water, and the wine used for a libation was nullified by the water and then permitted wine fell into the mixture, in such a case the permitted wine is not rendered forbidden by the forbidden wine that had already been nullified, and so the entire mixture is permitted.
וְרַבִּי יוֹחָנָן אָמַר: אֲפִילּוּ הִגְדִּילוּ בְּאִיסּוּר — מוּתָּר.
And Rabbi Yoḥanan says: Even if the volume of the permitted wine and the water was increased by the forbidden wine, the mixture is permitted.
אֲמַר לֵיהּ רַבִּי יִרְמְיָה לְרַבִּי זֵירָא: לֵימָא חִזְקִיָּה וְרַבִּי יוֹחָנָן בִּפְלוּגְתָּא דְּרַבִּי אֱלִיעֶזֶר וְרַבָּנַן קָמִיפַּלְגִי?
Rabbi Yirmeya said to Rabbi Zeira: Shall we say that Ḥizkiyya and Rabbi Yoḥanan disagree with regard to the issue that is the subject of the dispute between Rabbi Eliezer and the Rabbis?
דִּתְנַן: שְׂאוֹר שֶׁל חוּלִּין וְשֶׁל תְּרוּמָה שֶׁנָּפְלוּ לְתוֹךְ הָעִיסָּה, לֹא בָּזֶה כְּדֵי לְחַמֵּץ וְלֹא בָּזֶה כְּדֵי לְחַמֵּץ, וְנִצְטָרְפוּ וְחִמְּצוּ,
As we learned in a mishna (Orla 2:11): In the case of non-sacred leaven and teruma leaven that fell into a non-sacred batch of dough, and neither is this one alone potent enough to cause the dough to become leavened, nor is that one alone potent enough to cause the dough to become leavened, and they combined and caused the dough to become leavened, there is a dispute as to whether this dough has the status of teruma, and is therefore forbidden to non-priests, or non-sacred bread.
רַבִּי אֱלִיעֶזֶר אוֹמֵר: אַחַר אַחֲרוֹן אֲנִי בָּא, וַחֲכָמִים אוֹמְרִים: בֵּין שֶׁנָּפַל אִיסּוּר בַּתְּחִלָּה וּבֵין בַּסּוֹף — אֵינוֹ אָסוּר עַד שֶׁיְּהֵא בּוֹ כְּדֵי לְהַחְמִיץ.
Rabbi Eliezer says: I follow the final element that fell into the dough. If the teruma fell in last, the dough is forbidden to non-priests. And the Rabbis say: Whether the forbidden item, i.e., the teruma, fell in first or whether it fell in last, the dough is not forbidden unless there is enough of the forbidden leaven alone to cause the dough to become leavened. Apparently, Ḥizkiyya holds in accordance with the opinion of Rabbi Eliezer that if the forbidden substance is mixed in last, the mixture is rendered forbidden, and Rabbi Yoḥanan holds in accordance with the opinion of the Rabbis that if the amount of the forbidden substance is not sufficient in and of itself to render the mixture forbidden, the mixture is permitted.
וְתִסְבְּרַאּ?! וְהָאָמַר אַבָּיֵי: לֹא שָׁנוּ אֶלָּא שֶׁקָּדַם וְסִילֵּק אֶת הָאִיסּוּר, אֲבָל לֹא קָדַם וְסִילֵּק אֶת הָאִיסּוּר — אָסוּר. חִזְקִיָּה דְּאָמַר כְּמַאן?
The Gemara responds: And how can you understand that this is the same dispute? But doesn’t Abaye say: Rabbi Eliezer taught that the mixture is permitted when the permitted leaven fell in last only in a case when one first removed the forbidden leaven before the permitted leaven fell into the dough and made it rise. But if one did not first remove the forbidden leaven, the dough is forbidden even if the permitted leaven fell in last. According to Abaye’s interpretation, in accordance with whose opinion does Ḥizkiyya state his ruling with regard to a mixture of forbidden wine, permitted wine, and permitted water, that if the forbidden wine was mixed in last the mixture is forbidden? According to the Rabbis the mixture should be permitted in any event, as there is not enough forbidden wine to render the mixture forbidden, and according to Rabbi Eliezer, even if the permitted wine was mixed in last the mixture should be forbidden, as the forbidden wine was not removed.
אֶלָּא, הָכָא בְּרוֹאִין קָמִיפַּלְגִי: לְחִזְקִיָּה לֵית לֵיהּ רוֹאִין, לְרַבִּי יוֹחָנָן אִית לֵיהּ.
Rather, here Ḥizkiyya and Rabbi Yoḥanan disagree concerning the principle that with regard to a mixture of a forbidden substance and a permitted substance of the same type, and a permitted substance of a different type, one considers the permitted substance of the same type as though it were nonexistent so that the substance of the other type can nullify the forbidden substance. Ḥizkiyya is not of the opinion that one considers it as though it were nonexistent, whereas Rabbi Yoḥanan is of the opinion that one considers it as though it were nonexistent, and so he maintains that in any event the water nullifies the forbidden wine, and the permitted wine in the mixture is disregarded.
וּמִי אִית לֵיהּ לְרַבִּי יוֹחָנָן רוֹאִין? וְהָא בָּעֵי מִינֵּיהּ רַבִּי אַסִּי מֵרַבִּי יוֹחָנָן: שְׁנֵי כּוֹסוֹת, אֶחָד שֶׁל חוּלִּין וְאֶחָד שֶׁל תְּרוּמָה, וּמְזָגָן וְעֵירְבָן זֶה בָּזֶה מַהוּ? וְלָא פְּשַׁט לֵיהּ!
The Gemara asks: And is Rabbi Yoḥanan of the opinion that one considers the permitted substance of the same type as though it were nonexistent? But didn’t Rabbi Asi ask Rabbi Yoḥanan the following question: If one had two cups of wine, one non-sacred and one of teruma, and he diluted them with water and mixed them together, and there is sufficient water between the two cups to nullify the teruma wine, what is the halakha? Is the non-sacred wine, which is the same type of substance as the teruma wine, considered to be nonexistent, and the water in the mixture nullifies the teruma wine, or does the teruma wine render the non-sacred wine forbidden, and the water in both cups is insufficient to nullify the combined wine? And Rabbi Yoḥanan did not resolve the dilemma for him, indicating that he did not have a set opinion on the matter.
מֵעִיקָּרָא לָא פְּשַׁט לֵיהּ, לְבַסּוֹף פְּשַׁט לֵיהּ. אִתְּמַר נָמֵי: אָמַר רַבִּי אַמֵּי אָמַר רַבִּי יוֹחָנָן, וְאָמְרִי לַהּ אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן: שְׁנֵי כּוֹסוֹת, אֶחָד שֶׁל חוּלִּין וְאֶחָד שֶׁל תְּרוּמָה, וּמְזָגָן וְעֵירְבָן זֶה בָּזֶה — רוֹאִין אֶת הַהֶיתֵּר כְּאִילּוּ אֵינוֹ, וְהַשְּׁאָר מַיִם רָבִין עָלָיו וּמְבַטְּלִין אוֹתוֹ.
The Gemara answers: Initially he did not resolve the dilemma for him, but ultimately he resolved for him that the permitted substance of the same type is considered as though it were nonexistent. It was also stated that this was Rabbi Yoḥanan’s ultimate opinion, as Rabbi Ami says that Rabbi Yoḥanan says, and some say that it is Rabbi Asi who says that Rabbi Yoḥanan says: If one had two cups of wine, one non-sacred and one of teruma, and he diluted them with water and mixed them together, and there is sufficient water in each of the cups to nullify the teruma wine, one considers the permitted wine as though it were nonexistent, and as for the rest, the teruma wine, the volume of the water is greater than the volume of the wine and nullifies it.
זֶה הַכְּלָל: מִין בְּמִינוֹ — בְּמַשֶּׁהוּ, שֶׁלֹּא בְּמִינוֹ — בְּנוֹתֵן טַעַם.
§ The mishna states that this is the principle: A substance in contact with the same type of substance renders the mixture forbidden with any amount of the forbidden substance, but a substance in contact with a different type of substance renders the mixture forbidden only in a case where it imparts flavor to it.
רַב וּשְׁמוּאֵל דְּאָמְרִי תַּרְוַיְיהוּ: כׇּל אִיסּוּרִין שֶׁבַּתּוֹרָה — בְּמִינָן בְּמַשֶּׁהוּ, שֶׁלֹּא בְּמִינָן — בְּנוֹתֵן טַעַם.
The Gemara presents an amoraic dispute with regard to this principle: Rav and Shmuel both say: With regard to any food forbidden by the Torah that becomes mixed with permitted food, if the permitted food is of its own type, then even any amount of the forbidden substance renders the entire mixture forbidden. If the forbidden food is mixed with another type of substance, then the mixture becomes forbidden only in a case where there is enough of the forbidden food to impart flavor to the mixture.
זֶה הַכְּלָל — לְאֵתוֹיֵי מַאי? לְאֵתוֹיֵי כׇּל אִיסּוּרִין שֶׁבַּתּוֹרָה.
According to Rav and Shmuel, what is added by the statement in the mishna: This is the principle, etc.? This is stated to include any food forbidden by the Torah, and not only wine used for a libation.
רַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ דְּאָמְרִי תַּרְוַיְיהוּ: כׇּל אִיסּוּרִין שֶׁבַּתּוֹרָה, בֵּין בְּמִינָן בֵּין שֶׁלֹּא בְּמִינָן — בְּנוֹתֵן טַעַם, חוּץ מִטֶּבֶל וְיֵין נֶסֶךְ — בְּמִינָן בְּמַשֶּׁהוּ, וְשֶׁלֹּא בְּמִינָן — בְּנוֹתֵן טַעַם. וְזֶה הַכְּלָל — לְאֵתוֹיֵי טֶבֶל.
Rabbi Yoḥanan and Reish Lakish both say: With regard to any food forbidden by the Torah that falls into a mixture, whether of its own type of food or another type of food, the mixture is forbidden in a case where there is enough of the forbidden item to impart flavor to the mixture. This is the halakha except for the cases of untithed produce and wine used for a libation, which render a mixture with their own type of food forbidden in a case where any amount of the forbidden food was mixed with the permitted food; but if they are mixed with another type of substance, the mixture is forbidden only in a case where it imparts flavor to it. And according to this opinion, the statement in the mishna: This is the principle, etc., is stated to include the case of untithed produce, which is not mentioned in the mishna explicitly.
תַּנְיָא כְּוָותֵיהּ דְּרַב וּשְׁמוּאֵל, תַּנְיָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ.
It is taught in a baraita in accordance with the opinion of Rav and Shmuel, and it is taught in another baraita in accordance with the opinion of Rabbi Yoḥanan and Reish Lakish.
תַּנְיָא כְּוָותֵיהּ דְּרַב וּשְׁמוּאֵל: כׇּל אִיסּוּרִין שֶׁבַּתּוֹרָה, בְּמִינָן — בְּמַשֶּׁהוּ, שֶׁלֹּא בְּמִינָן — בְּנוֹתֵן טַעַם.
The Gemara elaborates: It is taught in a baraita in accordance with the opinion of Rav and Shmuel: With regard to any food forbidden by the Torah that becomes mixed with a permitted food, in a case where the permitted food is of its own type, then even any amount of the forbidden substance renders the entire mixture forbidden. But in a case where the forbidden food was mixed with another type of substance, then the mixture becomes forbidden only in a case where there is enough of the forbidden item to impart flavor to the mixture.
תַּנְיָא כְּוָותֵיהּ דְּרַבִּי יוֹחָנָן וְרֵישׁ לָקִישׁ: כׇּל אִיסּוּרִין שֶׁבַּתּוֹרָה, בֵּין בְּמִינָן בֵּין שֶׁלֹּא בְּמִינָן — בְּנוֹתֵן טַעַם, חוּץ מִטֶּבֶל וְיֵין נֶסֶךְ, בְּמִינָן — בְּמַשֶּׁהוּ, שֶׁלֹּא בְּמִינָן — בְּנוֹתֵן טַעַם.
It is taught in another baraita in accordance with the opinion of Rabbi Yoḥanan and Reish Lakish: With regard to any food forbidden by the Torah that falls into a mixture, whether of its own type of food or another type of food, the mixture is forbidden in a case where there is enough of the forbidden food to impart flavor to the mixture. This is the halakha except for the cases of untithed produce and wine used for a libation, which render a mixture with their own type of food forbidden in a case where any amount of the forbidden food was mixed with the permitted food; but if they are mixed with another type of substance, the mixture is forbidden only in a case where they impart flavor to it.
בִּשְׁלָמָא יֵין נֶסֶךְ, מִשּׁוּם חוּמְרָא דַּעֲבוֹדָה זָרָה, אֶלָּא טֶבֶל מַאי טַעְמָא?
The Gemara asks: According to the opinion of Rabbi Yoḥanan and Reish Lakish, why are untithed produce and wine used for a libation treated more stringently than other forbidden foods? Granted, wine used for a libation is treated stringently due to the severity of idol worship, but with regard to untithed produce, what is the reason that any amount of it that is mixed with permitted food of its own type renders the mixture forbidden?
כְּהֶיתֵּירוֹ כָּךְ אִיסּוּרוֹ, דְּאָמַר שְׁמוּאֵל: חִטָּה אַחַת פּוֹטֶרֶת אֶת הַכְּרִי. וְתַנְיָא נָמֵי הָכִי: בַּמֶּה אָמְרוּ טֶבֶל אוֹסֵר בְּכׇל שֶׁהוּא? בְּמִינוֹ, שֶׁלֹּא בְּמִינוֹ — בְּנוֹתֵן טַעַם.
The Gemara answers: Just as it assumes its permitted status, so it assumes its forbidden status, as Shmuel says: Even one grain of wheat given as teruma exempts the entire heap of grain from the obligation of teruma. Since any amount of teruma given renders the entire heap of produce permitted, any amount of untithed produce also renders the entire mixture forbidden. And this is also taught in a baraita: With regard to what situation did the Sages say that any amount of untithed produce renders a mixture forbidden? It is with regard to untithed produce that becomes mixed with its own type, but with regard to untithed produce that becomes mixed with another type, the mixture is forbidden only in a case where the untithed produce imparts flavor to it.
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Michelle has been an inspiration for years, but I only really started this cycle after the moving and uplifting siyum in Jerusalem. It’s been an wonderful to learn and relearn the tenets of our religion and to understand how the extraordinary efforts of a band of people to preserve Judaism after the fall of the beit hamikdash is still bearing fruits today. I’m proud to be part of the chain!
Raanana, Israel
When the new cycle began, I thought, If not now, when? I’d just turned 72. I feel like a tourist on a tour bus passing astonishing scenery each day. Rabbanit Michelle is my beloved tour guide. When the cycle ends, I’ll be 80. I pray that I’ll have strength and mind to continue the journey to glimpse a little more. My grandchildren think having a daf-learning savta is cool!
Jerusalem, Israel
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Beit Shemesh, Israel
I started at the beginning of this cycle. No 1 reason, but here’s 5.
In 2019 I read about the upcoming siyum hashas.
There was a sermon at shul about how anyone can learn Talmud.
Talmud references come up when I am studying. I wanted to know more.
Yentl was on telly. Not a great movie but it’s about studying Talmud.
I went to the Hadran website: A new cycle is starting. I’m gonna do this
Cambridge, United Kingdom
I started learning with rabbis. I needed to know more than the stories. My first teacher to show me “the way of the Talmud” as well as the stories was Samara Schwartz.
Michelle Farber started the new cycle 2 yrs ago and I jumped on for the ride.
I do not look back.
Houston, United States
Hadran entered my life after the last Siyum Hashaas, January 2020. I was inspired and challenged simultaneously, having never thought of learning Gemara. With my family’s encouragement, I googled “daf yomi for women”. A perfecr fit!
I especially enjoy when Rabbanit Michelle connects the daf to contemporary issues to share at the shabbat table e.g: looking at the Kohen during duchaning. Toda rabba
Jerusalem, Israel
I started learning at the beginning of this Daf Yomi cycle because I heard a lot about the previous cycle coming to an end and thought it would be a good thing to start doing. My husband had already bought several of the Koren Talmud Bavli books and they were just sitting on the shelf, not being used, so here was an opportunity to start using them and find out exactly what was in them. Loving it!
Borehamwood, United Kingdom
Mamaroneck, NY, United States
I began to learn this cycle of Daf Yomi after my husband passed away 2 1/2 years ago. It seemed a good way to connect to him. Even though I don’t know whether he would have encouraged women learning Gemara, it would have opened wonderful conversations. It also gives me more depth for understanding my frum children and grandchildren. Thank you Hadran and Rabbanit Michelle Farber!!
Tzur Hadassah, Israel
3 years ago, I joined Rabbanit Michelle to organize the unprecedented Siyum HaShas event in Jerusalem for thousands of women. The whole experience was so inspiring that I decided then to start learning the daf and see how I would go…. and I’m still at it. I often listen to the Daf on my bike in mornings, surrounded by both the external & the internal beauty of Eretz Yisrael & Am Yisrael!
Raanana, Israel
I started Daf during the pandemic. I listened to a number of podcasts by various Rebbeim until one day, I discovered Rabbanit Farbers podcast. Subsequently I joined the Hadran family in Eruvin. Not the easiest place to begin, Rabbanit Farber made it all understandable and fun. The online live group has bonded together and have really become a supportive, encouraging family.
Edmonton, Alberta, Canada
Phoenix, Arizona, United States
After experiences over the years of asking to join gemara shiurim for men and either being refused by the maggid shiur or being the only women there, sometimes behind a mechitza, I found out about Hadran sometime during the tail end of Masechet Shabbat, I think. Life has been much better since then.
London, United Kingdom
Retirement and Covid converged to provide me with the opportunity to commit to daily Talmud study in October 2020. I dove into the middle of Eruvin and continued to navigate Seder Moed, with Rabannit Michelle as my guide. I have developed more confidence in my learning as I completed each masechet and look forward to completing the Daf Yomi cycle so that I can begin again!
San Diego, United States
With Rabbanit Dr. Naomi Cohen in the Women’s Talmud class, over 30 years ago. It was a “known” class and it was accepted, because of who taught. Since then I have also studied with Avigail Gross-Gelman and Dr. Gabriel Hazut for about a year). Years ago, in a shiur in my shul, I did know about Persians doing 3 things with their clothes on. They opened the shiur to woman after that!
Haifa, Israel
I learned daf more off than on 40 years ago. At the beginning of the current cycle, I decided to commit to learning daf regularly. Having Rabanit Michelle available as a learning partner has been amazing. Sometimes I learn with Hadran, sometimes with my husband, and sometimes on my own. It’s been fun to be part of an extended learning community.
Honolulu, Hawaii, United States
I began learning the daf in January 2022. I initially “flew under the radar,” sharing my journey with my husband and a few close friends. I was apprehensive – who, me? Gemara? Now, 2 years in, I feel changed. The rigor of a daily commitment frames my days. The intellectual engagement enhances my knowledge. And the virtual community of learners has become a new family, weaving a glorious tapestry.
Far Rockaway, United States
Berlin, Germany
I am grateful for the structure of the Daf Yomi. When I am freer to learn to my heart’s content, I learn other passages in addition. But even in times of difficulty, I always know that I can rely on the structure and social support of Daf Yomi learners all over the world.
I am also grateful for this forum. It is very helpful to learn with a group of enthusiastic and committed women.
Beit Shemesh, Israel
I started to listen to Michelle’s podcasts four years ago. The minute I started I was hooked. I’m so excited to learn the entire Talmud, and think I will continue always. I chose the quote “while a woman is engaged in conversation she also holds the spindle”. (Megillah 14b). It reminds me of all of the amazing women I learn with every day who multi-task, think ahead and accomplish so much.
Zichron Yakov, Israel
Avodah Zarah 73
ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ: Χ¨Φ·ΧΦΌΦΈΧ ΧΦΌΦ·Χ¨ Χ¨Φ·Χ ΧΧΦΌΧ ΦΈΧ ΧΦΌΧΦΌΧ€Φ΅ΧΧΦΌ ΧΦ΄ΧΧ©ΧΦ°ΧͺΦΌΦ΄Χ ΧΦΌΦ΄Χ§Φ°Χ Φ΄ΧΧ©ΧΦ°Χ§Φ°Χ Φ΄ΧΧ.
There are those who say that Rabba bar Rav Huna himself drank from a kenishkanin.
ΧΦ·ΧͺΦ°Χ Φ΄ΧΧ³ ΧΦ΅ΧΧ Χ ΦΆΧ‘ΦΆΧΦ° ΧΦΈΧ‘ΧΦΌΧ¨ ΧΦ°ΧΧΦΉΧ‘Φ΅Χ¨ ΧΦΌΦ°ΧΧΧ Χ©ΧΦΆΧΧΦΌΧ, ΧΦ·ΧΦ΄Χ ΧΦΌΦ°ΧΦ·ΧΦ΄Χ ΧΦΌΧΦ·ΧΦ΄Χ ΧΦΌΦ°ΧΦ·ΧΦ΄Χ ΧΦΌΦ°ΧΧΧ Χ©ΧΦΆΧΧΦΌΧ, ΧΦ·ΧΦ΄Χ ΧΦΌΦ°ΧΦ·ΧΦ΄Χ ΧΦΌΧΦ·ΧΦ΄Χ ΧΦΌΦ°ΧΦ·ΧΦ΄Χ ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ.
MISHNA: Wine used for a libation is forbidden, and any amount of it renders other wine forbidden if they are mixed together. Wine used for a libation that became mixed with wine, or water that was used for an idolatrous libation that became mixed with ordinary water, renders the mixture forbidden with any amount of the forbidden wine or water; but wine used for a libation that became mixed with water, or water used for a libation that became mixed with wine renders the mixture forbidden only if the forbidden liquid is sufficient to impart flavor to the mixture, i.e., for the wine to flavor the water or for the water to dilute the wine to an extent that can be tasted.
ΧΦΆΧ ΧΦ·ΧΦΌΦ°ΧΦΈΧ: ΧΦ΄ΧΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΉ β ΧΦΌΦ°ΧΦ·Χ©ΦΌΧΦΆΧΧΦΌ, ΧΦ°Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΉ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ.
This is the principle: A substance in contact with the same type of substance renders the mixture forbidden with any amount of the forbidden substance, but a substance in contact with a different type of substance renders the mixture forbidden only in a case where it imparts flavor to it.
ΧΦΌΦ°ΧΦΈΧ³ ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ Χ¨Φ·Χ ΧΦΌΦ΄ΧΧΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ·ΧΦ°Χ’ΦΈΧ¨ΦΆΧ ΧΦ΅ΧΧ Χ ΦΆΧ‘ΦΆΧΦ° ΧΦ΅ΧΦΈΧΦ΄ΧΧͺ ΧΦ·ΧΦΌΧΦΉΧ¨, ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΌΧΧ ΧΦ·ΧΦΌΧΦΉΧ ΧΦΌΧΦΌΧΦΌΧΦΉ β Χ¨Φ΄ΧΧ©ΧΧΦΉΧ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ ΧΦΌΦΈΧΦ΅Χ.
GEMARA: When Rav Dimi came from Eretz Yisrael to Babylonia, he reported that Rabbi YoαΈ₯anan says: In the case of one who pours wine used for a libation from a barrel into a wine cistern, even if he does this all day long, the forbidden wine is nullified little by little upon contact with the wine in the cistern, and the wine is consequently permitted.
ΧͺΦΌΦ°Χ Φ·Χ: ΧΦ΅ΧΧ Χ ΦΆΧ‘ΦΆΧΦ° ΧΦΈΧ‘ΧΦΌΧ¨ ΧΦ°ΧΧΦΉΧ‘Φ΅Χ¨ ΧΦΌΦ°ΧΧΧ Χ©ΧΦΆΧΧΦΌΧ. ΧΦ·ΧΧ ΧΦΈΧΧ ΧΦΌΦ°Χ§ΦΈΧ Χ ΦΈΧ€Φ΅ΧΧ ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΦΈΧ ΧΦ°ΧΧΦΉ ΧΦΆΧͺΦΌΦ΅ΧΧ¨ΦΈΧ? ΧΦΈΧ, ΧΦΌΦ°Χ§ΦΈΧ Χ ΦΈΧ€Φ΅ΧΧ ΧΦΆΧͺΦΌΦ΅ΧΧ¨ΦΈΧ ΧΦ°ΧΧΦΉ ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΦΈΧ.
The Gemara raises an objection to the halakha reported by Rav Dimi from that which we learned in the mishna: Wine used for a libation is forbidden, and any amount of it renders other wine forbidden. What, is it not referring to a case where the forbidden substance fell into the permitted substance, as in the case of Rav Dimiβs statement? The Gemara rejects this: No, it is referring to a case where the permitted substance fell into the forbidden substance.
ΧͺΦΌΦΈΧ Χ©ΧΦ°ΧΦ·Χ’: ΧΦ·ΧΦ΄Χ ΧΦΌΦ°ΧΦ·ΧΦ΄Χ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ. ΧΦ·ΧΧ ΧΦΈΧΧ ΧΦΌΦ°Χ§ΦΈΧ Χ ΦΈΧ€Φ΅ΧΧ ΧΦ·ΧΦ°Χ¨ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦΆΧͺΦΌΦ΅ΧΧ¨ΦΈΧ? ΧΦΈΧ, ΧΦΌΦ°Χ§ΦΈΧ Χ ΦΈΧ€Φ΅ΧΧ ΧΦ·ΧΦ°Χ¨ΦΈΧ ΧΦΌΦ°ΧΦΆΧͺΦΌΦ΅ΧΧ¨ΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΦΈΧ.
The Gemara suggests: Come and hear a further objection to the halakha reported by Rav Dimi from the continuation of the mishna: Wine that became mixed with water renders the mixture forbidden if it is sufficient to impart flavor to it. What, is it not referring to a case where forbidden wine fell into permitted water, and contrary to Rav Dimiβs statement, the wine is not nullified but instead renders the mixture forbidden the moment there is a sufficient amount of it to impart flavor? The Gemara answers: No, it is referring to a case where permitted wine fell into forbidden water, and as long as the water influences the flavor of the wine, it is forbidden.
ΧΦΌΧΦ΄ΧΦΌΦ°Χ¨Φ΅ΧΧ©ΧΦΈΧ ΧΦΌΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΦΈΧ, Χ‘Φ΅ΧΧ€ΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΌΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΦΈΧ, ΧΦ°Χ§ΦΈΧͺΦΈΧ Φ΅Χ Χ‘Φ΅ΧΧ€ΦΈΧ: ΧΦ·ΧΦ΄Χ ΧΦΌΦ°ΧΦ·ΧΦ΄Χ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ! ΧΦΈΧΦ·Χ¨ ΧΦ°ΧΦΈ Χ¨Φ·Χ ΧΦΌΦ΄ΧΧΦ΄Χ: ΧΦΌΧΦΌΧΦΌΦΈΧΦΌ ΧΦ·ΧͺΦ°Χ Φ΄ΧΧͺΦ΄ΧΧ ΧΦΆΧͺΦΌΦ΅ΧΧ¨ΦΈΧ ΧΦ°ΧΧΦΉ ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΦΈΧ, ΧΦ°Χ¨Φ΅ΧΧ©ΧΦΈΧ ΧΦΌΦ°Χ§ΦΈΧ Χ ΦΈΧ€Φ΅ΧΧ ΧΦ·ΧΦ°Χ¨ΦΈΧ ΧΦΌΦ°ΧΦΆΧͺΦΌΦ΅ΧΧ¨ΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΦΈΧ, Χ‘Φ΅ΧΧ€ΦΈΧ ΧΦΌΦ°Χ§ΦΈΧ Χ ΦΈΧ€Φ΅ΧΧ ΧΦ·ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦΆΧͺΦΌΦ΅ΧΧ¨ΦΈΧ ΧΦ·ΧΦ²ΧΦΈΧ¨ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΦΈΧ.
The Gemara challenges: And from the fact that the first clause is referring to forbidden water, by inference, the latter clause is also dealing with forbidden water, and the latter clause teaches: Water that became mixed with wine renders the mixture forbidden in a case where it imparts flavor to it. The Gemara answers that Rav Dimi could have said to you that the entire mishna is dealing with permitted substances falling into forbidden substances, and the first clause is dealing with a case where permitted wine fell into forbidden water, while the latter clause is dealing with a case where permitted water fell into forbidden wine.
ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ Χ¨Φ·Χ ΧΦ΄Χ¦Φ°ΧΦΈΧ§ ΧΦΌΦ·Χ¨ ΧΧΦΉΧ‘Φ΅Χ£ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ·ΧΦ°Χ’ΦΈΧ¨ΦΆΧ ΧΦ΅ΧΧ Χ ΦΆΧ‘ΦΆΧΦ° ΧΦ΄Χ¦ΦΌΦ·Χ¨Φ°Χ¦ΧΦΌΧ¨ Χ§ΦΈΧΦΈΧ ΧΦ°ΧΧΦΉΧ¨, ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦΌΧΧ ΧΦ·ΧΦΌΧΦΉΧ ΧΦΌΧΦΌΧΦΌΧΦΉ β Χ¨Φ΄ΧΧ©ΧΧΦΉΧ Χ¨Φ΄ΧΧ©ΧΧΦΉΧ ΧΦΌΦΈΧΦ΅Χ. ΧΦ°ΧΦ·ΧΦ°Χ§ΦΈΧ Χ¦Φ·Χ¨Φ°Χ¦ΧΦΌΧ¨ Χ§ΦΈΧΦΈΧ, ΧΦΌΦ°ΧΦΈΧ Χ Φ°Χ€Φ΄ΧΧ©Χ Χ’Φ·ΧΦΌΧΦΌΧΦ΅ΧΧΦΌ, ΧΦ²ΧΦΈΧ ΧΦΈΧΦ΄ΧΧͺ ΧΦΌΦ΄Χ Φ°Χ€Φ΄ΧΧ©Χ Χ’Φ·ΧΦΌΧΦΌΧΦ΅ΧΧΦΌ β ΧΦΈΧ.
When Rav YitzαΈ₯ak bar Yosef came from Eretz Yisrael to Babylonia, he reported that Rabbi YoαΈ₯anan says: In the case of one who pours wine used for a libation from a small canteen into a wine cistern, even if he did so all day long, the forbidden wine is nullified little by little in the permitted wine. And this applies specifically to a small canteen, whose stream is not significant. But if one pours wine from a barrel, whose stream is significant, this does not apply.
ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ Χ¨ΦΈΧΦ΄ΧΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦ΅ΧΧ Χ ΦΆΧ‘ΦΆΧΦ° Χ©ΧΦΆΧ ΦΌΦΈΧ€Φ·Χ ΧΦ·ΧΦΌΧΦΉΧ¨, ΧΦ°Χ ΦΈΧ€Φ·Χ Χ©ΧΦΈΧ Χ§Φ΄ΧΧͺΧΦΉΧ Χ©ΧΦΆΧ ΧΦ·ΧΦ΄Χ β Χ¨ΧΦΉΧΦ΄ΧΧ ΧΦΆΧͺ ΧΦ·ΧΦΆΧΧͺΦΌΦ΅Χ¨ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΧΦΌ ΧΦ΅ΧΧ ΧΦΉ, ΧΦ°ΧΦ·Χ©ΦΌΧΦ°ΧΦΈΧ¨ ΧΦ·ΧΦ΄Χ Χ¨ΦΈΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΧΦΉΧͺΧΦΉ.
Β§ When Ravin came from Eretz Yisrael to Babylonia, he said that Rabbi YoαΈ₯anan says: In the case of wine used for a libation that fell into a wine cistern, and where a pitcher of water also fell there, one considers the permitted wine as though it is nonexistent, and it is not rendered forbidden by the wine used for a libation; and with regard to the rest, i.e., the wine used for a libation, the volume of the water is greater than the volume of the wine and nullifies it.
ΧΦΌΦ΄Χ ΧΦ²ΧͺΦΈΧ Χ¨Φ·Χ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΌΦ·Χ¨ ΧΦ°ΧΧΦΌΧΦΈΧ, ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦΉΧ Χ©ΧΦΈΧ ΧΦΌ ΧΦΆΧΦΌΦΈΧ Χ©ΧΦΆΧ ΦΌΦΈΧ€Φ·Χ Χ§Φ΄ΧΧͺΧΦΉΧ Χ©ΧΦΆΧ ΧΦ·ΧΦ΄Χ ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ, ΧΦ²ΧΦΈΧ ΧΦΉΧ Χ ΦΈΧ€Φ·Χ Χ©ΧΦΈΧ Χ§Φ΄ΧΧͺΧΦΉΧ Χ©ΧΦΆΧ ΧΦ·ΧΦ΄Χ ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ β ΧΦΈΧ¦ΦΈΧ ΧΦ΄ΧΧ ΧΦΆΧͺ ΧΦ΄ΧΧ ΧΦΉ ΧΦ°Χ Φ΅ΧΧ’ΧΦΉΧ¨.
When Rav Shmuel bar Yehuda came from Eretz Yisrael he said that Rabbi YoαΈ₯anan says: The Sages taught this only with regard to a case where the pitcher of water fell in first, but if the pitcher of water did not fall in first, the wine used for a libation has found its own type, i.e., the wine in the cistern, and been awakened. In other words, the wine used for a libation renders the wine in the cistern forbidden, causing the volume of the wine that is forbidden to become larger, and the water that subsequently falls in is not sufficient to nullify all of the wine.
ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ°ΧΦ·ΧͺΦ°Χ Φ΅Χ ΧΦ·ΧΦΌ ΧΦ·ΧΦΌΦ·ΧͺΦ°Χ Φ΄ΧΧͺΦ΄ΧΧ: ΧΦ·ΧΦ΄Χ ΧΦΌΦ°ΧΦ·ΧΦ΄Χ β ΧΦΌΧΧ Χ©ΧΦΆΧΧΦΌΧ. ΧΦΈΧΦ·Χ¨ Χ¨Φ·Χ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΌΦ·Χ¨ ΧΦ°ΧΧΦΌΧΦΈΧ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: ΧΦΉΧ Χ©ΧΦΈΧ ΧΦΌ ΧΦΆΧΦΌΦΈΧ Χ©ΧΦΆΧΦΌΦΉΧ Χ ΦΈΧ€Φ·Χ Χ©ΧΦΈΧ Χ§Φ΄ΧΧͺΧΦΉΧ Χ©ΧΦΆΧ ΧΦ·ΧΦ΄Χ, ΧΦ²ΧΦΈΧ Χ ΦΈΧ€Φ·Χ Χ©ΧΦΈΧ Χ§Φ΄ΧΧͺΧΦΉΧ Χ©ΧΦΆΧ ΧΦ·ΧΦ΄Χ β Χ¨ΧΦΉΧΦ΄ΧΧ ΧΦΆΧͺ ΧΦ·ΧΦΆΧΧͺΦΌΦ΅Χ¨ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΧΦΌ ΧΦ΅ΧΧ ΧΦΉ, ΧΦ°ΧΦ·Χ©ΦΌΧΦ°ΧΦΈΧ¨ ΧΦ·ΧΦ΄Χ Χ¨ΦΈΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΧΦΉΧͺΧΦΉ.
The Gemara comments: There are those who teach this halakha with regard to the mishna, which states that wine used for a libation that became mixed with permitted wine renders it forbidden with any amount. Rav Shmuel bar Yehuda says that Rabbi YoαΈ₯anan says: The mishna taught this only with regard to a case where a pitcher of water did not also fall into the permitted wine; but if a pitcher of water fell there, one considers the permitted wine as though it is nonexistent, and it is not rendered forbidden by the wine used for a libation, and with regard to the rest, i.e., the wine used for a libation, the volume of the water is greater than the volume of the wine and nullifies it.
ΧΦ·ΧΧ ΧΦ΄ΧΧΦΌΦΈΧ ΧΦΌΦ΅ΧΧ ΧΦ΄ΧΦ°ΧΦ·ΧͺΦ°Χ Φ΅Χ ΧΦ·ΧΦΌ ΧΦ·ΧΦΌΦ·ΧͺΦ°Χ Φ΄ΧΧͺΦ΄ΧΧ, ΧΦΌΦ΅ΧΧ ΧΦ΄ΧΦ°ΧΦ·ΧͺΦ°Χ Φ΅Χ ΧΦ·ΧΦΌ ΧΦ·ΧΦΌΦ°Χ¨ΦΈΧΦ΄ΧΧ? ΧΦ·ΧΧ ΧΦΌΦ°ΧΦ·ΧͺΦ°Χ Φ΅Χ ΧΦ·ΧΦΌ ΧΦ·ΧΦΌΦ·ΧͺΦ°Χ Φ΄ΧΧͺΦ΄ΧΧ β ΧΦΈΧ ΧΦΌΦΈΧ’Φ΅Χ ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ, ΧΦΌΧΦ·ΧΧ ΧΦΌΦ°ΧΦ·ΧͺΦ°Χ Φ΅Χ ΧΦ·ΧΦΌ ΧΦ·ΧΦΌΦ°Χ¨ΦΈΧΦ΄ΧΧ β ΧΦΌΦΈΧ’Φ΅Χ ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ.
The Gemara asks: What difference is there between the one who teaches this about the mishna and the one who teaches it about the statement of Ravin? The Gemara explains: The one who teaches it about the mishna does not need for the pitcher of water to have fallen in first; in any event the water nullifies the forbidden wine. But the one who teaches it about the statement of Ravin adds to Ravinβs statement, and so he needs the pitcher of water to have fallen in first.
ΧΦ΄ΧΧͺΦΌΦ°ΧΦ·Χ¨: ΧΦ΅ΧΧ Χ ΦΆΧ‘ΦΆΧΦ° Χ©ΧΦΆΧ ΦΌΦΈΧ€Φ·Χ ΧΦ·ΧΦΌΧΦΉΧ¨, ΧΦ°Χ ΦΈΧ€Φ·Χ Χ©ΧΦΈΧ Χ§Φ΄ΧΧͺΧΦΉΧ Χ©ΧΦΆΧ ΧΦ·ΧΦ΄Χ,
Β§ It was stated that in a case of wine used for a libation that fell into a wine cistern, and where a pitcher of water also fell there,
ΧΦΈΧΦ·Χ¨ ΧΦ΄ΧΦ°Χ§Φ΄ΧΦΌΦΈΧ: ΧΦ΄ΧΦ°ΧΦΌΦ΄ΧΧΧΦΌ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ β ΧΦΈΧ‘ΧΦΌΧ¨, ΧΦ΄ΧΦ°ΧΦΌΦ΄ΧΧΧΦΌ ΧΦΌΦ°ΧΦΆΧΧͺΦΌΦ΅Χ¨ β ΧΧΦΌΧͺΦΌΦΈΧ¨.
αΈ€izkiyya says: If the volume of the water and the wine was increased by the forbidden wine, i.e., the forbidden wine fell in last, the mixture is forbidden, because the forbidden wine renders the permitted wine forbidden by the principle of a substance in contact with the same type of substance, and the water does not nullify the forbidden wine. But if the volume of the water and the forbidden wine was increased by the permitted wine, i.e., there was a mixture of wine used for a libation and water, and the wine used for a libation was nullified by the water and then permitted wine fell into the mixture, in such a case the permitted wine is not rendered forbidden by the forbidden wine that had already been nullified, and so the entire mixture is permitted.
ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΈΧΦ·Χ¨: ΧΦ²Χ€Φ΄ΧΧΦΌΧΦΌ ΧΦ΄ΧΦ°ΧΦΌΦ΄ΧΧΧΦΌ ΧΦΌΦ°ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ β ΧΧΦΌΧͺΦΌΦΈΧ¨.
And Rabbi YoαΈ₯anan says: Even if the volume of the permitted wine and the water was increased by the forbidden wine, the mixture is permitted.
ΧΦ²ΧΦ·Χ¨ ΧΦ΅ΧΧΦΌ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΄Χ¨Φ°ΧΦ°ΧΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ΅ΧΧ¨ΦΈΧ: ΧΦ΅ΧΧΦΈΧ ΧΦ΄ΧΦ°Χ§Φ΄ΧΦΌΦΈΧ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦΌΦ΄Χ€Φ°ΧΧΦΌΧΦ°ΧͺΦΌΦΈΧ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΦ°Χ¨Φ·ΧΦΌΦΈΧ Φ·Χ Χ§ΦΈΧΦ΄ΧΧ€ΦΌΦ·ΧΦ°ΧΦ΄Χ?
Rabbi Yirmeya said to Rabbi Zeira: Shall we say that αΈ€izkiyya and Rabbi YoαΈ₯anan disagree with regard to the issue that is the subject of the dispute between Rabbi Eliezer and the Rabbis?
ΧΦΌΦ΄ΧͺΦ°Χ Φ·Χ: Χ©ΧΦ°ΧΧΦΉΧ¨ Χ©ΧΦΆΧ ΧΧΦΌΧΦΌΦ΄ΧΧ ΧΦ°Χ©ΧΦΆΧ ΧͺΦΌΦ°Χ¨ΧΦΌΧΦΈΧ Χ©ΧΦΆΧ ΦΌΦΈΧ€Φ°ΧΧΦΌ ΧΦ°ΧͺΧΦΉΧΦ° ΧΦΈΧ’Φ΄ΧΧ‘ΦΌΦΈΧ, ΧΦΉΧ ΧΦΌΦΈΧΦΆΧ ΧΦΌΦ°ΧΦ΅Χ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ₯ ΧΦ°ΧΦΉΧ ΧΦΌΦΈΧΦΆΧ ΧΦΌΦ°ΧΦ΅Χ ΧΦ°ΧΦ·ΧΦΌΦ΅Χ₯, ΧΦ°Χ Φ΄Χ¦Φ°ΧΦΈΧ¨Φ°Χ€ΧΦΌ ΧΦ°ΧΦ΄ΧΦΌΦ°Χ¦ΧΦΌ,
As we learned in a mishna (Orla 2:11): In the case of non-sacred leaven and teruma leaven that fell into a non-sacred batch of dough, and neither is this one alone potent enough to cause the dough to become leavened, nor is that one alone potent enough to cause the dough to become leavened, and they combined and caused the dough to become leavened, there is a dispute as to whether this dough has the status of teruma, and is therefore forbidden to non-priests, or non-sacred bread.
Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ±ΧΦ΄ΧΧ’ΦΆΧΦΆΧ¨ ΧΧΦΉΧΦ΅Χ¨: ΧΦ·ΧΦ·Χ¨ ΧΦ·ΧΦ²Χ¨ΧΦΉΧ ΧΦ²Χ Φ΄Χ ΧΦΌΦΈΧ, ΧΦ·ΧΦ²ΧΦΈΧΦ΄ΧΧ ΧΧΦΉΧΦ°Χ¨Φ΄ΧΧ: ΧΦΌΦ΅ΧΧ Χ©ΧΦΆΧ ΦΌΦΈΧ€Φ·Χ ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ ΧΦΌΦ·ΧͺΦΌΦ°ΧΦ΄ΧΦΌΦΈΧ ΧΦΌΧΦ΅ΧΧ ΧΦΌΦ·Χ‘ΦΌΧΦΉΧ£ β ΧΦ΅ΧΧ ΧΦΉ ΧΦΈΧ‘ΧΦΌΧ¨ Χ’Φ·Χ Χ©ΧΦΆΧΦΌΦ°ΧΦ΅Χ ΧΦΌΧΦΉ ΧΦΌΦ°ΧΦ΅Χ ΧΦ°ΧΦ·ΧΦ°ΧΦ΄ΧΧ₯.
Rabbi Eliezer says: I follow the final element that fell into the dough. If the teruma fell in last, the dough is forbidden to non-priests. And the Rabbis say: Whether the forbidden item, i.e., the teruma, fell in first or whether it fell in last, the dough is not forbidden unless there is enough of the forbidden leaven alone to cause the dough to become leavened. Apparently, αΈ€izkiyya holds in accordance with the opinion of Rabbi Eliezer that if the forbidden substance is mixed in last, the mixture is rendered forbidden, and Rabbi YoαΈ₯anan holds in accordance with the opinion of the Rabbis that if the amount of the forbidden substance is not sufficient in and of itself to render the mixture forbidden, the mixture is permitted.
ΧΦ°ΧͺΦ΄Χ‘Φ°ΧΦΌΦ°Χ¨Φ·ΧΦΌ?! ΧΦ°ΧΦΈΧΦΈΧΦ·Χ¨ ΧΦ·ΧΦΌΦΈΧΦ΅Χ: ΧΦΉΧ Χ©ΧΦΈΧ ΧΦΌ ΧΦΆΧΦΌΦΈΧ Χ©ΧΦΆΧ§ΦΌΦΈΧΦ·Χ ΧΦ°Χ‘Φ΄ΧΧΦΌΦ΅Χ§ ΧΦΆΧͺ ΧΦΈΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨, ΧΦ²ΧΦΈΧ ΧΦΉΧ Χ§ΦΈΧΦ·Χ ΧΦ°Χ‘Φ΄ΧΧΦΌΦ΅Χ§ ΧΦΆΧͺ ΧΦΈΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ β ΧΦΈΧ‘ΧΦΌΧ¨. ΧΦ΄ΧΦ°Χ§Φ΄ΧΦΌΦΈΧ ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ ΧΦΌΦ°ΧΦ·ΧΧ?
The Gemara responds: And how can you understand that this is the same dispute? But doesnβt Abaye say: Rabbi Eliezer taught that the mixture is permitted when the permitted leaven fell in last only in a case when one first removed the forbidden leaven before the permitted leaven fell into the dough and made it rise. But if one did not first remove the forbidden leaven, the dough is forbidden even if the permitted leaven fell in last. According to Abayeβs interpretation, in accordance with whose opinion does αΈ€izkiyya state his ruling with regard to a mixture of forbidden wine, permitted wine, and permitted water, that if the forbidden wine was mixed in last the mixture is forbidden? According to the Rabbis the mixture should be permitted in any event, as there is not enough forbidden wine to render the mixture forbidden, and according to Rabbi Eliezer, even if the permitted wine was mixed in last the mixture should be forbidden, as the forbidden wine was not removed.
ΧΦΆΧΦΌΦΈΧ, ΧΦΈΧΦΈΧ ΧΦΌΦ°Χ¨ΧΦΉΧΦ΄ΧΧ Χ§ΦΈΧΦ΄ΧΧ€ΦΌΦ·ΧΦ°ΧΦ΄Χ: ΧΦ°ΧΦ΄ΧΦ°Χ§Φ΄ΧΦΌΦΈΧ ΧΦ΅ΧΧͺ ΧΦ΅ΧΧΦΌ Χ¨ΧΦΉΧΦ΄ΧΧ, ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦ΄ΧΧͺ ΧΦ΅ΧΧΦΌ.
Rather, here αΈ€izkiyya and Rabbi YoαΈ₯anan disagree concerning the principle that with regard to a mixture of a forbidden substance and a permitted substance of the same type, and a permitted substance of a different type, one considers the permitted substance of the same type as though it were nonexistent so that the substance of the other type can nullify the forbidden substance. αΈ€izkiyya is not of the opinion that one considers it as though it were nonexistent, whereas Rabbi YoαΈ₯anan is of the opinion that one considers it as though it were nonexistent, and so he maintains that in any event the water nullifies the forbidden wine, and the permitted wine in the mixture is disregarded.
ΧΦΌΧΦ΄Χ ΧΦ΄ΧΧͺ ΧΦ΅ΧΧΦΌ ΧΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ Χ¨ΧΦΉΧΦ΄ΧΧ? ΧΦ°ΧΦΈΧ ΧΦΌΦΈΧ’Φ΅Χ ΧΦ΄ΧΧ ΦΌΦ΅ΧΧΦΌ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·Χ‘ΦΌΦ΄Χ ΧΦ΅Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΧΦΉΧ‘ΧΦΉΧͺ, ΧΦΆΧΦΈΧ Χ©ΧΦΆΧ ΧΧΦΌΧΦΌΦ΄ΧΧ ΧΦ°ΧΦΆΧΦΈΧ Χ©ΧΦΆΧ ΧͺΦΌΦ°Χ¨ΧΦΌΧΦΈΧ, ΧΦΌΧΦ°ΧΦΈΧΦΈΧ ΧΦ°Χ’Φ΅ΧΧ¨Φ°ΧΦΈΧ ΧΦΆΧ ΧΦΌΦΈΧΦΆΧ ΧΦ·ΧΧΦΌ? ΧΦ°ΧΦΈΧ Χ€ΦΌΦ°Χ©ΧΦ·Χ ΧΦ΅ΧΧΦΌ!
The Gemara asks: And is Rabbi YoαΈ₯anan of the opinion that one considers the permitted substance of the same type as though it were nonexistent? But didnβt Rabbi Asi ask Rabbi YoαΈ₯anan the following question: If one had two cups of wine, one non-sacred and one of teruma, and he diluted them with water and mixed them together, and there is sufficient water between the two cups to nullify the teruma wine, what is the halakha? Is the non-sacred wine, which is the same type of substance as the teruma wine, considered to be nonexistent, and the water in the mixture nullifies the teruma wine, or does the teruma wine render the non-sacred wine forbidden, and the water in both cups is insufficient to nullify the combined wine? And Rabbi YoαΈ₯anan did not resolve the dilemma for him, indicating that he did not have a set opinion on the matter.
ΧΦ΅Χ’Φ΄ΧΧ§ΦΌΦΈΧ¨ΦΈΧ ΧΦΈΧ Χ€ΦΌΦ°Χ©ΧΦ·Χ ΧΦ΅ΧΧΦΌ, ΧΦ°ΧΦ·Χ‘ΦΌΧΦΉΧ£ Χ€ΦΌΦ°Χ©ΧΦ·Χ ΧΦ΅ΧΧΦΌ. ΧΦ΄ΧͺΦΌΦ°ΧΦ·Χ¨ Χ ΦΈΧΦ΅Χ: ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·ΧΦΌΦ΅Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ, ΧΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ ΧΦ·ΧΦΌ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΦ·Χ‘ΦΌΦ΄Χ ΧΦΈΧΦ·Χ¨ Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ: Χ©ΧΦ°Χ Φ΅Χ ΧΦΌΧΦΉΧ‘ΧΦΉΧͺ, ΧΦΆΧΦΈΧ Χ©ΧΦΆΧ ΧΧΦΌΧΦΌΦ΄ΧΧ ΧΦ°ΧΦΆΧΦΈΧ Χ©ΧΦΆΧ ΧͺΦΌΦ°Χ¨ΧΦΌΧΦΈΧ, ΧΦΌΧΦ°ΧΦΈΧΦΈΧ ΧΦ°Χ’Φ΅ΧΧ¨Φ°ΧΦΈΧ ΧΦΆΧ ΧΦΌΦΈΧΦΆΧ β Χ¨ΧΦΉΧΦ΄ΧΧ ΧΦΆΧͺ ΧΦ·ΧΦΆΧΧͺΦΌΦ΅Χ¨ ΧΦΌΦ°ΧΦ΄ΧΧΦΌΧΦΌ ΧΦ΅ΧΧ ΧΦΉ, ΧΦ°ΧΦ·Χ©ΦΌΧΦ°ΧΦΈΧ¨ ΧΦ·ΧΦ΄Χ Χ¨ΦΈΧΦ΄ΧΧ Χ’ΦΈΧΦΈΧΧ ΧΦΌΧΦ°ΧΦ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΧΦΉΧͺΧΦΉ.
The Gemara answers: Initially he did not resolve the dilemma for him, but ultimately he resolved for him that the permitted substance of the same type is considered as though it were nonexistent. It was also stated that this was Rabbi YoαΈ₯ananβs ultimate opinion, as Rabbi Ami says that Rabbi YoαΈ₯anan says, and some say that it is Rabbi Asi who says that Rabbi YoαΈ₯anan says: If one had two cups of wine, one non-sacred and one of teruma, and he diluted them with water and mixed them together, and there is sufficient water in each of the cups to nullify the teruma wine, one considers the permitted wine as though it were nonexistent, and as for the rest, the teruma wine, the volume of the water is greater than the volume of the wine and nullifies it.
ΧΦΆΧ ΧΦ·ΧΦΌΦ°ΧΦΈΧ: ΧΦ΄ΧΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΉ β ΧΦΌΦ°ΧΦ·Χ©ΦΌΧΦΆΧΧΦΌ, Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΉ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ.
Β§ The mishna states that this is the principle: A substance in contact with the same type of substance renders the mixture forbidden with any amount of the forbidden substance, but a substance in contact with a different type of substance renders the mixture forbidden only in a case where it imparts flavor to it.
Χ¨Φ·Χ ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ ΧΦΌΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ ΧͺΦΌΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ: ΧΦΌΧΧ ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ β ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ ΧΦΌΦ°ΧΦ·Χ©ΦΌΧΦΆΧΧΦΌ, Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ.
The Gemara presents an amoraic dispute with regard to this principle: Rav and Shmuel both say: With regard to any food forbidden by the Torah that becomes mixed with permitted food, if the permitted food is of its own type, then even any amount of the forbidden substance renders the entire mixture forbidden. If the forbidden food is mixed with another type of substance, then the mixture becomes forbidden only in a case where there is enough of the forbidden food to impart flavor to the mixture.
ΧΦΆΧ ΧΦ·ΧΦΌΦ°ΧΦΈΧ β ΧΦ°ΧΦ΅ΧͺΧΦΉΧΦ΅Χ ΧΦ·ΧΧ? ΧΦ°ΧΦ΅ΧͺΧΦΉΧΦ΅Χ ΧΦΌΧΧ ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ.
According to Rav and Shmuel, what is added by the statement in the mishna: This is the principle, etc.? This is stated to include any food forbidden by the Torah, and not only wine used for a libation.
Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦ°Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ ΧΦΌΦ°ΧΦΈΧΦ°Χ¨Φ΄Χ ΧͺΦΌΦ·Χ¨Φ°ΧΦ·ΧΦ°ΧΧΧΦΌ: ΧΦΌΧΧ ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ, ΧΦΌΦ΅ΧΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ ΧΦΌΦ΅ΧΧ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ, ΧΧΦΌΧ₯ ΧΦ΄ΧΦΌΦΆΧΦΆΧ ΧΦ°ΧΦ΅ΧΧ Χ ΦΆΧ‘ΦΆΧΦ° β ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ ΧΦΌΦ°ΧΦ·Χ©ΦΌΧΦΆΧΧΦΌ, ΧΦ°Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ. ΧΦ°ΧΦΆΧ ΧΦ·ΧΦΌΦ°ΧΦΈΧ β ΧΦ°ΧΦ΅ΧͺΧΦΉΧΦ΅Χ ΧΦΆΧΦΆΧ.
Rabbi YoαΈ₯anan and Reish Lakish both say: With regard to any food forbidden by the Torah that falls into a mixture, whether of its own type of food or another type of food, the mixture is forbidden in a case where there is enough of the forbidden item to impart flavor to the mixture. This is the halakha except for the cases of untithed produce and wine used for a libation, which render a mixture with their own type of food forbidden in a case where any amount of the forbidden food was mixed with the permitted food; but if they are mixed with another type of substance, the mixture is forbidden only in a case where it imparts flavor to it. And according to this opinion, the statement in the mishna: This is the principle, etc., is stated to include the case of untithed produce, which is not mentioned in the mishna explicitly.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ ΧΦΌΦ°ΧΦΈΧΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ, ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ ΧΦΌΦ°ΧΦΈΧΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦ°Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ.
It is taught in a baraita in accordance with the opinion of Rav and Shmuel, and it is taught in another baraita in accordance with the opinion of Rabbi YoαΈ₯anan and Reish Lakish.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ ΧΦΌΦ°ΧΦΈΧΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·Χ ΧΦΌΧ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΦΌΧΧ ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ, ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ β ΧΦΌΦ°ΧΦ·Χ©ΦΌΧΦΆΧΧΦΌ, Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ.
The Gemara elaborates: It is taught in a baraita in accordance with the opinion of Rav and Shmuel: With regard to any food forbidden by the Torah that becomes mixed with a permitted food, in a case where the permitted food is of its own type, then even any amount of the forbidden substance renders the entire mixture forbidden. But in a case where the forbidden food was mixed with another type of substance, then the mixture becomes forbidden only in a case where there is enough of the forbidden item to impart flavor to the mixture.
ΧͺΦΌΦ·Χ Φ°ΧΦΈΧ ΧΦΌΦ°ΧΦΈΧΧͺΦ΅ΧΧΦΌ ΧΦΌΦ°Χ¨Φ·ΧΦΌΦ΄Χ ΧΧΦΉΧΦΈΧ ΦΈΧ ΧΦ°Χ¨Φ΅ΧΧ©Χ ΧΦΈΧ§Φ΄ΧΧ©Χ: ΧΦΌΧΧ ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨Φ΄ΧΧ Χ©ΧΦΆΧΦΌΦ·ΧͺΦΌΧΦΉΧ¨ΦΈΧ, ΧΦΌΦ΅ΧΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ ΧΦΌΦ΅ΧΧ Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ, ΧΧΦΌΧ₯ ΧΦ΄ΧΦΌΦΆΧΦΆΧ ΧΦ°ΧΦ΅ΧΧ Χ ΦΆΧ‘ΦΆΧΦ°, ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ β ΧΦΌΦ°ΧΦ·Χ©ΦΌΧΦΆΧΧΦΌ, Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΦΈΧ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ.
It is taught in another baraita in accordance with the opinion of Rabbi YoαΈ₯anan and Reish Lakish: With regard to any food forbidden by the Torah that falls into a mixture, whether of its own type of food or another type of food, the mixture is forbidden in a case where there is enough of the forbidden food to impart flavor to the mixture. This is the halakha except for the cases of untithed produce and wine used for a libation, which render a mixture with their own type of food forbidden in a case where any amount of the forbidden food was mixed with the permitted food; but if they are mixed with another type of substance, the mixture is forbidden only in a case where they impart flavor to it.
ΧΦΌΦ΄Χ©ΧΦ°ΧΦΈΧΦΈΧ ΧΦ΅ΧΧ Χ ΦΆΧ‘ΦΆΧΦ°, ΧΦ΄Χ©ΦΌΧΧΦΌΧ ΧΧΦΌΧΦ°Χ¨ΦΈΧ ΧΦΌΦ·Χ’Φ²ΧΧΦΉΧΦΈΧ ΧΦΈΧ¨ΦΈΧ, ΧΦΆΧΦΌΦΈΧ ΧΦΆΧΦΆΧ ΧΦ·ΧΧ ΧΦ·Χ’Φ°ΧΦΈΧ?
The Gemara asks: According to the opinion of Rabbi YoαΈ₯anan and Reish Lakish, why are untithed produce and wine used for a libation treated more stringently than other forbidden foods? Granted, wine used for a libation is treated stringently due to the severity of idol worship, but with regard to untithed produce, what is the reason that any amount of it that is mixed with permitted food of its own type renders the mixture forbidden?
ΧΦΌΦ°ΧΦΆΧΧͺΦΌΦ΅ΧΧ¨ΧΦΉ ΧΦΌΦΈΧΦ° ΧΦ΄ΧΧ‘ΦΌΧΦΌΧ¨ΧΦΉ, ΧΦΌΦ°ΧΦΈΧΦ·Χ¨ Χ©ΧΦ°ΧΧΦΌΧΦ΅Χ: ΧΦ΄ΧΦΌΦΈΧ ΧΦ·ΧΦ·Χͺ Χ€ΦΌΧΦΉΧΦΆΧ¨ΦΆΧͺ ΧΦΆΧͺ ΧΦ·ΧΦΌΦ°Χ¨Φ΄Χ. ΧΦ°ΧͺΦ·Χ Φ°ΧΦΈΧ Χ ΦΈΧΦ΅Χ ΧΦΈΧΦ΄Χ: ΧΦΌΦ·ΧΦΌΦΆΧ ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΦΆΧΦΆΧ ΧΧΦΉΧ‘Φ΅Χ¨ ΧΦΌΦ°ΧΧΧ Χ©ΧΦΆΧΧΦΌΧ? ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΉ, Χ©ΧΦΆΧΦΌΦΉΧ ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΉ β ΧΦΌΦ°Χ ΧΦΉΧͺΦ΅Χ ΧΦ·Χ’Φ·Χ.
The Gemara answers: Just as it assumes its permitted status, so it assumes its forbidden status, as Shmuel says: Even one grain of wheat given as teruma exempts the entire heap of grain from the obligation of teruma. Since any amount of teruma given renders the entire heap of produce permitted, any amount of untithed produce also renders the entire mixture forbidden. And this is also taught in a baraita: With regard to what situation did the Sages say that any amount of untithed produce renders a mixture forbidden? It is with regard to untithed produce that becomes mixed with its own type, but with regard to untithed produce that becomes mixed with another type, the mixture is forbidden only in a case where the untithed produce imparts flavor to it.
