תלמוד על תרומות 4:1

Everything teaches for itself and for others⁷Every verse of the Torah first is needed for its subject but then can be used to deduce rules for other cases by the standard rules of inference, either following R. Ismael or R. Aqiba., the heave of the tithes teaches for others what it does not teach for itself⁸While very few verses speak about the obligation of the Great Heave and no details are given, the verses dealing with the heave of the tithe are many and partially contradictory. As explained in the paragraph, the general expressions are taken to refer to the Great Heave and the detailed instructions for the heave of the tithe.. The heave of the tithe teaches for Great Heave that it should not be taken from pure produce for impure but itself can be taken from pure produce for impure. From where? Rebbi Yose in the name of Ḥizqiah, Rebbi Jonah in the name of Rebbi Yannai (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” it should be given to Aharon in his status as priest⁹Sacral meals, the main duty of a Cohen, must all be eaten in strict purity.. Cahana said (Num. 18:29): “From its best, the sanctified part from it;” take from its sanctifiable part. The heave of the tithe teaches for Great Heave that it should be taken from earmarked produce⁶“From itself” is repeated in Num. 18 several times, verses 26, 28, 29, 30, 32. While it is asserted in the next paragraph that heave of the tithe, the subject of that paragraph, need not be from the particular batch of tithe for which it is given, it is emphasized sufficiently to point out that Great Heave may be given from any part of the batch, even if part of it is pure and the remainder impure. but itself may be taken from non-earmarked. From where that heave of the tithe may be taken from non-earmarked produce? (Num. 18:28) “From all of your tithes,” one in Judea and one in Galilee. The heave of the tithe teaches for Great Heave that it should be taken only from finished produce, itself also should be taken from finished produce¹⁰Chapter 1, Note 206..

If he dyed it⁵⁰With ‘orlah dye both times. and then dyed a second time and spoiled it⁵¹The cloth could not be sold even if it were made with permitted dyes. If the cloth was well dyed before the second dipping, it is forbidden and anything done later cannot change its status. But if the cloth did need a second dying anyhow, if then it was spoiled it was spoiled by the second action, both dyings were damaging and do not prohibit its use following R. Simeon (Terumot 10, Note 21)., if it needed the first dye it is forbidden, otherwise it is permitted. If he dyed with ‘orlah walnut shells and then dyed again with profane walnut shells. According to him who said, if its taste spoils it is permitted, here also it is permitted, but according to him who said, if its taste spoils it is forbidden⁵²Rebbi Meïr (Terumot 10, Note 21)., here also it is forbidden. If he dyed with ‘orlah walnut shells and then dyed again with profane pomegranate skins, can it be compared to: “Large fig cakes lift small ones and small ones lift the large⁵³Terumot 4:8, Note 68. The implication is that the cloth should be permitted if the amount of pomegranate dye is more than 200 times that of the forbidden walnut dye.?” Rav Huna⁵⁴In Terumot 4 (Note 86), Rebbi Ḥuna. The reading in Terumot is preferable. It is not clear what the quote should prove if not that in these cases one uses all possible ways of saving the cloth. said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count. There, it is the same kind; here, different kinds. If he dyed with ‘orlah walnut shells and then dyed again with profane shells of the same kind⁵⁵This case should be treated by the rules of insignificance; cf. Terumot10, Notes 115 ff., can it be compared to⁵⁶Terumot 4:8, Note 67.: “Rebbi Joshua says, black figs lift the white ones, and white ones the black”? There, he may cut them⁵⁷If all figs are cut into small pieces, the entire mixture is simply figs. It follows that if the cloth is not dyed whole but cut into little pieces, of which a small number is dyed with ‘orlah dye but a 200 times larger number is dyed with profane dye, the mixture will be permitted., but here he cannot cut. To what can that be compared? He cuts it into little pieces. Rebbi Yose ben Rebbi Abun said, to what can that be compared? A large piece of cloth dyed with the intention that it should be cut to make socks⁵⁸He will permit use if only a small part of the cloth was dipped into the vat of forbidden dye, then the larger part was dyed with profane dye, and only after that was made into strips which could be sewn into a kind of socks (which in Medieval rabbinic Hebrew are called בתי רגלים “houses for the feet”.).

HALAKHAH: One impure and one pure, I say it fell into the impure one⁹⁶In Tosephta 6:15 it is added that in case the two boxes contained heave, the pure heave may be formed into dough only in quantities less than the volume of an egg, to avoid possible impurities. This means that the expression “I say” implies only restrictions, not leniencies.. One dema‘ and one not dema‘, I say it fell into the one containing dema‘⁹⁷Cf. Chapter 4, Note 62.. One contains enough for lifting⁹⁶In Tosephta 6:15 it is added that in case the two boxes contained heave, the pure heave may be formed into dough only in quantities less than the volume of an egg, to avoid possible impurities. This means that the expression “I say” implies only restrictions, not leniencies. and one does not, I say it fell into the one which does not contain enough for lifting.