Yayin nesech está prohibido y prohíbe por cualquier cantidad. Vino [yayin nesech, que se mezcló] con vino [permitido], y agua [utilizada para libaciones idólatras o que fue adorada, que se mezcló] con agua [permitida] [prohibida] en cualquier cantidad. [No hay diferencia si lo permitido cae en lo prohibido o lo prohibido en lo permitido—prohíbe su propio tipo por cualquier cantidad, siempre que lo prohibido que cae dentro de lo permitido caiga desde un recipiente de boca ancha, de modo que una gran cantidad de vino abandone el recipiente al mismo tiempo. Pero si uno vierte yayin nesech desde un pequeño recipiente, que emerge solo gota a gota, y cae en vino permitido incluso todo el día, decimos que "la primera gota que cae se cancela" (por lo que cae, etc. .) Y si vierte lo permitido en prohibido, todo lo que vierte en lo prohibido está prohibido, incluso una jarra llena en una gota.] Vino [que se mezcló] con agua, y agua [que se mezcló con vino—el criterio es] la producción de un sabor. Esta es la regla: amable en especie (prohíbe) por cualquier cantidad; y amable con lo que no es su tipo, mediante la producción de un sabor. La conclusión, de acuerdo con la halajá: todo lo que la Torá prohíbe, ya sea (entremezclado) con su tipo o no con su tipo (prohíbe) al producir su sabor—a excepción de tevel (producto sin título) y yayin nesech, que (si se mezclan) con su tipo (prohíbe) en cualquier cantidad; y, si no con su tipo, al (producir) su sabor—yayin nesech, debido a la rigurosidad de la idolatría, y tevel, "Como lo permite, también lo es su prohibición", es decir, así como un grano (del diezmo) permite todo el montón, así un grano (sin tejer) hace que todo el tevel del montón . Y si un emisor (algo prohibido) de otros tipos de issurin se entremezcla con heter (algo permitido)—si el tipo se entremezcla con otro, de modo que se puede determinar por gusto si es terumah (diezmo) que se ha mezclado con chullin (producto sin título), deje que un Cohein lo pruebe, y si es un emisor (genérico) , deja que un panadero gentil lo pruebe. Si él dice que no hay en la mezcla, el sabor de terumah o el sabor de issur (respectivamente), todo está permitido. Y si el tipo se entremezcla con el tipo, de modo que no es posible gobernar por sabor, o un tipo (que se entremezcló) sin su tipo y sin Cohein o gentil confiable (respectivamente) está disponible— luego, si el emisor está prohibido grasas o sangre, carroña o treifah, animales impuros o cosas rastreras, y similares —el criterio para la mezcla es sesenta, es decir, si hay sesenta partes de heter por una parte de issur, todo está permitido, y si no, todo está prohibido. Y si el emisor es terumah, o challah, o bikkurim, el criterio (para permitir la mezcla) es cien partes de heter; y si arlah y klai hakerem, el criterio es doscientas partes.]
Bartenura on Mishnah Avodah Zarah
ומים במים – water that was offered as a libation to idolatry or was worshipped, with permitted water
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English Explanation of Mishnah Avodah Zarah
Introduction
This mishnah deals with the halachic topic of a forbidden substance becoming mixed with a permitted substance. The question is how much of the forbidden substance must be in the mixture for the entire mixture to become forbidden.
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Bartenura on Mishnah Avodah Zarah
בכל שהוא – in any [miniscule] amount it makes no difference whether something declared valid because one part of it was indisputably valid to something prohibited or something that was absolutely prohibited that fell to something permitted, It prohibits its own kind in any [miniscule amount], as long as the prohibited thing that falls into something permitted falls from a utensil whose rim is wide and that the wine that leaves the utensil is a large measure at one time. But when one empties libation wine from a small utensil that does not produce other than a drop at a time, and it fell into permitted wine, even all day long, we say that which comes out first is annulled. But if he emptied something permitted into something prohibited, all that which he emptied from it into the prohibited substance is prohibited, and even from a full cask into one drop. But the conclusion of the matter according to the Halakha regarding all the prohibitions in the Torah whether of their own kind or not of their own kind is concerned with the imparting of a taste except for the cases of eatables forbidden pending the separation of sacred gifts and libation wine with their own kind with any [miniscule amount] and not of their own kind with the imparting of a taste. Libation wine is because of the stringency regarding idolatry. Cases of eatables forbidden pending the separation of sacred gifts because as it is made permitted, so is its prohibition, like the case of one [sheaf of] wheat exempts the pile, so too, one [sheaf of] wheat makes the entire pile forbidden pending the separation of sacred gifts. But if a prohibition from the rest of the prohibitions was mixed with something permitted- if something of one species was mixed with something that was not of its species for one could establish by taste if it is priest’s due/Terumah that was combined with non-holy produce/Hullin, a Kohen could taste it, and if it is a prohibited substance, a non-Jewish baker can taste it and if he says that in this mixture there isn’t the taste of Terumah or the taste of something prohibited, it is all permitted. But if something of one species was mixed with something of the same species where one cannot establish the taste, or something of one species [being mixed] with something of a different species and there is no Kohen or non-Jew present that we can rely upon him, if it is something prohibited from forbidden fats, from the blood of something that died of itself or torn, forbidden animals or reptiles (i.e., all kinds of forbidden foods) and similar things, we estimate it with sixty [parts], for if there are sixty parts of permitted substance in opposition to the prohibited substance, it is all permissible, but if not, it is all prohibited. But, if the prohibition is Terumah/priest’s due, Hallah and First Fruits/Bikkurim, we estimate/calculate it with one hundred [parts] of something permitted. But if we are dealing with Orlah/fourth year fruit, and mixed seeds in the vineyard, we calculate it with two-hundred parts.
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English Explanation of Mishnah Avodah Zarah
Yen nesekh is prohibited and renders [other wine] prohibited by the smallest quantity. As we saw demonstrated in the previous mishnah, if even a drop of yen nesekh falls into a large container of permitted wine, the entire container of permitted wine is forbidden.
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English Explanation of Mishnah Avodah Zarah
Wine [mixed] with wine and water with water [prohibits] by the smallest quantity. ( Wine [mixed] with water and water with wine [disqualifies when the prohibited element] imparts a flavor. If forbidden wine (yen nesekh) should become mixed with permitted (as we learned in section one) or forbidden water (that was used for idolatrous purposes) should be mixed with permitted water, the entire mixture is forbidden, even if the forbidden substance was only a drop. However, if forbidden wine should become mixed with permitted water, or forbidden water with permitted wine, as long as the forbidden substance does not impart a flavor to the mixture, the entire mixture is permitted. If the forbidden substance imparts flavor, the entire mixture is forbidden
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English Explanation of Mishnah Avodah Zarah
This is the general rule: with the same type [the mixture is disqualified] by the smallest quantity, but with a different type [it is disqualified when the prohibited element] imparts a flavor. This section teaches a general rule from which the specific rule taught in the previous section may be extrapolated.
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English Explanation of Mishnah Avodah Zarah
Questions for Further Thought: • Why does the beginning of section two repeat that which was stated in section one? • Why do you think there is a halachic difference between a type of substance mixed with the same type, versus two different types being mixed together?
