תלמוד על תרומות 4:8

The Mishnah disagrees with Rebbi Johanan: “Bismarcks, honey cakes, roasted cakes, pancakes, and dema‘ are free from ḥallah!” He explains it for Bismarcks made on the fire: One does not fulfill one’s obligation with Bismarcks baked by the sun¹⁷⁰He restricts the Mishnah to that unlikely case; this is accepted in the Babli, Pesaḥim 37a.
A Genizah text has a more complete version: פתר לה בסופגנים שנעשו בחמה. ותני כן יוצאים בסופגנים שנעשו באור ואין וצאים בסופגנים שנעשו בחמה “He explains it for Bismarcks baked by the sun. It was stated thus (Tosephta Pisḥa 2:19): One may fulfill one’s obligation with Bismarcks baked on fire but one may not fulfill one’s obligation by Bismarcks baked in the sun.”; one may fulfill one’s obligation with Bismarcks baked on the fire. Does this not disagree with Rebbi Simeon ben Laqish? He explains it if the fire extends to the sides¹⁷¹Since the oven is much larger at the botton than in the upper part where the bread is baked, the heat comes from all sides. R. Simeon considers baking with heat coming just from one direction as cooking, not baking. In the Babli, Pesaḥim 37b, R. Simeon defines as cooking anything prepared in a vessel in the oven; he accepts as baking only what is in the oven without any vessel. This may be the same as his opinion explained here..

Rebbi Simeon ben Laqish in the name of Ḥizqiah: He harvests three bunches and permits¹⁶⁴If he has a vineyard with one forbidden vine whose situation is unknown, he harvests three bunches and considers them to be forbidden as fruits of the forbidden vine. Then the remainder is permitted.. The position of Rebbi Simeon ben Laqish is inverted! There¹⁶⁵Terumot 4:8, Note 83. Mishnah ‘Orlah 3:7 will explain that amphoras never can be disregarded; if there are 150 amphoras of which one is of terumah (which may be lifted by one in 100) that according to Hoshaia one may open only 100 and lift from them 1% as heave; the other 50 will be usable only if opened by accident (as R. Zeïra explains) because opened intentionally they will be forbidden. Why does he require only three here, not at least 50?, he said in the name of Rebbi Hoshaia: If there were before him 150 amphoras which were opened, one hundred are permitted, fifty are forbidden, and the remainder will be permitted if they were opened. Rebbi Zeïra said, he said only “if they were opened;” therefore at the start it is forbidden to open them. And here, he says so? There in the name of Rebbi Hoshaia, here in the name of Ḥizqiah. They say there¹⁶⁶In Babylonia, where no heave is biblical and in every respect one follows the more lenient opinion. While this does not imply anything for practice in the Land, it shows that Ḥizqiah is consistent and R. Simeon ben Laqish simply reports what others have said. in the name of Ḥizqiah: He opens three amphoras and permits; one follows Ḥizqiah here.

HALAKHAH: Rebbi Yose in the name of Rebbi Pedaiah, Rebbi Jonah in the name of Ḥizqiah, there is no mixing except for wine and oil⁸³Statement of Samuel in Babli Roš Hašanah 13b. It probably means that only fluids can be tithed when mixed because fluids from different sources quickly diffuse and material from each source is contained in every volume element in the fluid.. Rebbi Joḥanan says, they can be mixed up to the size of olives. Our Mishnah disagrees with Rebbi Joḥanan: “But he mixes together dates and dried figs and then gives⁸⁴R. Joḥanan notes that dry matter may also be mixed if the parts are small enough. Dates and figs, fresh and dried, are much larger than olives. The answer is that figs and dates, in order to be tithed together, must be in pieces, each of them smaller than the volume of an olive. Then these pieces must be mixed. {Maimonides does not mention any cutting into pieces either in his Commentary to the Mishnah or in his Code (Maäserˊ 4:8). R. Simson in his commentary requires that figs and dates be mashed together into cakes. This contradicts both the Yerushalmi and the Mishnah, because mashed figs are not גרוגרת but דבילה.}.” He explains it up to olive-sized bits.