Talmud for Tahorot 3:4

כַּבֵּיצָה אֳכָלִין שֶׁהִנִּיחָן בַּחַמָּה וְנִתְמַעֲטוּ, וְכֵן כַּזַּיִת מִן הַמֵּת, וְכַזַּיִת מִן הַנְּבֵלָה, וְכָעֲדָשָׁה מִן הַשֶּׁרֶץ, כַּזַּיִת פִּגּוּל, כַּזַּיִת נוֹתָר, כַּזַּיִת חֵלֶב, הֲרֵי אֵלּוּ טְהוֹרִים, וְאֵין חַיָּבִין עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. הִנִּיחָן בַּגְּשָׁמִים וְנִתְפְּחוּ, טְמֵאִין, וְחַיָּבִין עֲלֵיהֶם מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא:

The equivalent [in volume] of an egg of [impure] foods which one placed in the sun and they shrank, and similarly the equivalent of an egg [in volume] of a dead body, or the equivalent of an egg [in volume] of an animal carcass, or the equivalent of a lentil [in volume] of a vermin, or the equivalent of an olive of pigul [any sacrifice about which the priest bringing it had any invalidating intention], or the equivalent of an olive of remainders [leftover sacrifices left past their designated time, which then become forbidden for eating], or the equivalent of an olive of forbidden fats, [if one placed any of these in the sun and they shrunk to less than their initial measure,] these things [the impure foods, the body, the carcass, and the vermin, all of which were impure] are pure, and these [the final three items on the list], one is not subject to liability on account of them, not for pigul, nor for remainders, nor for [eating] forbidden fats [literally: for impurity]. If one placed them in the rain and they swelled [back to their original full measure], they are impure, and one is subject to liability on account of them for pigul, for remainders, and for [eating] forbidden fats [literally: for impurity].

Jerusalem Talmud Terumot

There¹⁰⁰Mishnah Ṭahorot 3:4. The discussion is about the second part of the Mishnah, not quoted in the text: “If they were put into the rain and swelled they are impure …” The volumes indicated are the minima that may carry impurity or make their consumption a criminal offense., we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass¹⁰¹Lev. 11:24–25., or the volume of a lentil of a crawling thing¹⁰²Lev. 11:31–32., the volume of an olive rejected or overdue [sacrifice]¹⁰³Rejected sacrifice is sacrifice made with the wrong intentions, Lev. 19:7; overdue is sacrifice left after the allotted time has expired (one night, day and night, or two days and the night in between, as the case may be; Lev. 7:17.), or of fat¹⁰⁴The fat in lumps in the body, Lev. 7:22–26., are pure.” The Southerners say, only if it originally was the volume of an olive¹⁰⁵In matters of impurity and dietary laws, it is not the actual volume that counts but the volume at the time the impurity or prohibition first arose. If impurity or prohibition are impossible in the original state, they cannot be acquired by subsequent swelling. Rebbi Joḥanan and Simeon ben Laqish hold that only the actual volume at the moment matters. Everybody agrees that his guidelines carry over to the determination of heave of the tithe.; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There¹⁰⁶Mishnah Menaḥot 5:1: “All flour sacrifices are brought unleavened except the breads for a thanksgiving sacrifice (Lev. 7:13) and the Two Breads [for Pentecost (Lev. 23:17)] which are leavened. Rebbi Meïr says, the sour dough is made from the dedicated flour. Rebbi Jehudah says, this is not of the best but he brings sour dough, puts it into the measuring vessel and fills the latter [with flour.] They said to him,that will make it deficient or redundant.”
The problem is that in each case, the amount of flour necessary is prescribed by biblical law. According to R. Meïr, one takes the exact amount, and then takes from this a small amount which is moistened to make it sour; then the sour dough is returned to the original flour which is moistened and kneaded. R. Jehudah notes that this will make poor bread; he prefers real sour dough to be used in addition to the flour of the offering. He is told that in this case, when the finished product must have specified size, his procedure probably will never be exactly right., we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks¹⁰⁷It does not actually shrink but will not rise. Since the measure was not full to start out with, in order to accomodate the rising dough, one now will have invalidated the offering because it is too small.; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant¹⁰⁸This text, confirmed by the mss., is impossible since the Southerners disagree with Rebbis Joḥanan and Simeon ben Laqish precisely in the case of swelling food. In must read: Rebbi Jeremiah, Rebbis Joḥanan, and Simeon ben Laqish all three say the same. The next sentence must then read: The Southerners, Rebbi Jonah and Yose all three say the same. The first group takes all food as is, the others agree only on shrinking, not on expanding food. The statements of Rebbis Jeremiah, Jonah, and Yose are in the preceding paragraph and deal with heave of the tithe.. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order¹⁰⁹To tithe or at least give heave of the tithe by the rules of demay.. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.

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