Mishnah
Mishnah

Talmud sur Téroumot 5:1

סְאָה תְרוּמָה טְמֵאָה שֶׁנָפְלָה לְפָחוֹת מִמֵּאָה חֻלִּין, אוֹ לְמַעֲשֵׂר רִאשׁוֹן, אוֹ לְמַעֲשֵׂר שֵׁנִי, אוֹ לְהֶקְדֵּשׁ, בֵּין טְמֵאִין בֵּין טְהוֹרִים, יֵרָקֵבוּ. אִם טְהוֹרָה הָיְתָה אוֹתָהּ הַסְּאָה, יִמָּכְרוּ לַכֹּהֲנִים בִּדְמֵי תְרוּמָה, חוּץ מִדְּמֵי אוֹתָהּ סְאָה. וְאִם לְמַעֲשֵׂר רִאשׁוֹן נָפְלָה, יִקְרָא שֵׁם לִתְרוּמַת מַעֲשֵׂר. וְאִם לְמַעֲשֵׂר שֵׁנִי אוֹ לְהֶקְדֵּשׁ נָפְלָה, הֲרֵי אֵלּוּ יִפָּדוּ. וְאִם טְמֵאִים הָיוּ אוֹתָן הַחֻלִּין, יֵאָכְלוּ נִקּוּדִים אוֹ קְלָיוֹת, אוֹ יִלּוֹשׁוּ בְמֵי פֵרוֹת, אוֹ יִתְחַלְּקוּ לְעִסּוֹת, כְּדֵי שֶׁלֹּא יְהֵא בְמָקוֹם אֶחָד כַּבֵּיצָה:

Si une Se'ah [unité spécifique de volume] de Terumah impure [produit consacré pour la consommation sacerdotale] tombait dans moins de cent [ Se'ah ] de Chulin [produit non sacré], ou dans Ma'aser Rishon [première dîme , qui doit être donné au Lévite], ou dans Ma'aser Sheni [deuxième dîme, qui doit être mangée à Jérusalem], ou dans Hekdesh [donation consacrée], que ceux-ci soient impurs ou purs, ils doivent tous [être laissés à ] pourriture. Si la Se'ah [de Terumah ] était pure, [le mélange] devrait être vendu aux prêtres au prix de Terumah , en excluant la valeur de cette Se'ah [elle-même]. S'il tombait entre Ma'aser Rishon , il devrait déclarer Terumat Ma'aser [une partie de la dîme qui est donnée au prêtre]. Et s'il est tombé dans Ma'aser Sheni ou dans Hekdesh , ils doivent être rachetés. Si le chulin était impur, il peut être mangé en petites quantités, ou rôti, ou pétri avec du jus de fruit, ou divisé en morceaux de pâte de sorte qu'il n'y ait pas en un seul endroit [un morceau de pâte] de la taille d'un œuf.

Jerusalem Talmud Demai

Rebbi Joḥanan said: When they decreed demay, they did not decree about these matters171The cases enumerated at the end of the Mishnah, “Ḥallah of the am haäreẓ, food containing heave, food bought with money of the Second Tithe, and the remainders of flour sacrifices are free from demay” were never included in a duty of demay; there is no need for an explanation why these are excluded.. Rebbi Hoshaia said, the fear of sacred things is on him and he will not give to the Cohen anything that is not in order172Any one of these is connected with the Sanctuary and their consumption in violation of the rules is a deadly sin, the farmer’s sin if he tricks the Cohen into thinking that the produce was brought in order. Hence, it is rational to exclude these items from demay even if the original decree did not mention this exclusion.. “Ḥallah of the am haäreẓ,” according to R. Hoshaia, the Mishnah deals with the ḥallah of an am haäreẓ. But a ḥaver who bought dough from an am haäreẓ and gave ḥallah is not covered173His heave of the tithes must include 10% of the amount given as ḥallah, since his case is not mentioned in the Mishnah.. According to R. Joḥanan, the two cases are identical. “And food containing heave,” according to R. Hoshaia, the Mishnah deals with produce of an am haäreẓ. But if a ḥaver bought produce from an am haäreẓ and it became mixed with heave, he is not covered. According to R. Joḥanan, the two cases are identical. What is the difference between them174Is there a case where the difference is in the opposite direction, that R. Joḥanan requires putting in order and R. Hoshaia does not?? One seah that was lifted from among 100 seah175If heave fell into profane food (of the same kind, so that the heave is no longer recognizable) the entire food becomes מדומע and is no longer usable by laymen. But if the volume of the profane food is at least 100 times that of the heave, one may lift food in the volume of the heave out of the mixture and declare this now to be the heave; the rest is profane and may be used by everybody. This is true only if the rest is truly profane food which may be used by everybody. Hence, before designating the lifted amount as heave, the owner has to be sure that the rest is profane, so he has to remove the heave of the tithe from it first. According to R. Hoshaia, the owner will do that, so that the remainder is in order even in the hands of the unobservant. R. Joḥanan does not accept the argument and any produce in the hands of the unobservant remains demay., according to R. Joḥanan it is obligated, according to R. Hoshaia it is free.
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