Talmud for Terumot 5:9

סְאָה תְרוּמָה שֶׁנָּפְלָה לְמֵאָה, וּטְחָנָן וּפָחֲתוּ, כְּשֵׁם שֶׁפָּחֲתוּ הַחֻלִּין, כָּךְ פָּחֲתָה הַתְּרוּמָה, וּמֻתָּר. סְאָה תְרוּמָה שֶׁנָּפְלָה לְפָחוֹת מִמֵּאָה, וּטְחָנָן וְהוֹתִירוּ, כְּשֵׁם שֶׁהוֹתִירוּ הַחֻלִּין, כָּךּ הוֹתִירָה הַתְּרוּמָה, וְאָסוּר. אִם יָדוּעַ שֶׁהַחִטִּים שֶׁל חֻלִּין יָפוֹת מִשֶּׁל תְּרוּמָה, מֻתָּר. סְאָה תְרוּמָה שֶׁנָּפְלָה לְפָחוֹת מִמֵּאָה, וְאַחַר כֵּן נָפְלוּ שָׁם חֻלִּין, אִם שׁוֹגֵג, מֻתָּר, וְאִם מֵזִיד, אָסוּר:

If a Se'ah of Terumah fell into a hundred [of Chulin], and they were ground up and reduced [in bulk], just as the Chulin was reduced so too the Terumah was reduced, and it is permitted. If a Se'ah of Terumah fell into less than a hundred [of Chulin] and they were ground up and increased in bulk, just as the Chulin increased so too the Terumah increased, and it is forbidden. If it is known that the kernels of Chulin were better than those of Terumah, it is permitted. If a Se'ah of Terumah fell into less than a hundred [of Chulin], and [more] Chulin fell in afterwards, if it was unintentional it is permissible, but if intentional it is forbidden.

Jerusalem Talmud Orlah

How is this? One says, all sources of taste by one in 100; the other one says, all sources of taste by one in 60. For him who says all sources of taste by one in 60, you take the forearm as one in 60 of the ram¹⁵²The entire idea that biblical law permits to disregard minute amounts of forbidden food in otherwise permitted food is derived from the ceremony which releases the nazir from his vow (Num. 6:19). In general, from a well-being sacrifice a hind leg and the breast has to be given to the Cohen to be eaten by him and his family; that part then is forbidden to lay persons (Num. 18:18). But the ram which is the nazir’s well-being offering has to be cooked before the Cohen’s part, a foreleg, is separated and given to him; the remainder of the sacrifice is permitted to lay persons. From this one concludes that if in anything cooked the ratio of forbidden to permitted is no greater than that of the forarm to the entire ram, the food remains permitted.. For him who says all sources of taste by one in 100, you take the forearm as one in 100 of the ram. For him who says one in 100, you remove the bones from the forearm. But if you remove the bones from the forearm, remove them from the ram! This you cannot do, as it was stated¹⁵³This and the rest of the paragraph is from Terumot 5:9, Notes 103–106, and has been explained there. Since the bones of the forearm, being inedible, are not forbidden to lay persons, not only are they not counted as forbidden but they are added to the amount of permitted food.: “The waste of heave does not combine with heave to forbid the profane, but the waste of profane combines with the profane to lift the heave.” Rebbi Vivian asked: Does the waste of heave combine with profane to lift the heave? Since Rav Ḥuna said, the husks of what is forbidden combine to permit, that means waste of heave combines with profane to lift the heave.

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Jerusalem Talmud Chagigah

“The rules of the Sabbath.” Rebbi Jonah said that Rebbi Ḥama bar Uqba asked, is it not written only but a spring, or a cystern, a water pool shall be pure¹⁸¹Lev. 11:36., and you infer from this many rules¹⁸²He objects to the distinction made between the rules of the Sabbath and those of purity. While there are many more verses dealing with purity than those dealing with the Sabbath, there are many rules of purity derived from as slim a scriptural basis than those of the Sabbath. Cf. Sifra Shemini Parashah 9..

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