Yayin nesech é proibido e proíbe por qualquer quantia. Vinho [yayin nesech, que se misturou] com vinho [permitido] e água [usada para libações idólatras ou que foi adorada por si mesma, que se tornou misturada] com água [permitida] [proíbe] em qualquer quantidade. [Não há diferença se o permitido cai no proibido ou o proibido no permitido—proíbe qualquer tipo de espécie, desde que o proibido caia dentro do permitido caia de um navio de boca larga, de modo que uma grande quantidade de vinho saia do navio de uma só vez. Mas se alguém derramar yayin nesech de um pequeno vaso, que emerge apenas gota a gota, e cair no vinho permitido durante todo o dia, dizemos que "a primeira gota que cai é cancelada" (pelo que cai, etc.) .) E se ele derramar o permitido no proibido, tudo o que ele derramar no proibido é proibido, até mesmo um jarro cheio em uma gota.] Vinho [que se misturou] com água e água [que se misturou com vinho—o critério é] a produção de um sabor. Esta é a regra: tipo em tipo (proíbe) por qualquer valor; e gentil com o que não é do gênero, produzindo um sabor. A conclusão, de acordo com a halachá: Tudo o que é proibido pela Torá, seja (misturado) com sua espécie ou não com sua espécie (proíbe) produzindo seu sabor—exceto tevel (produto sem dízimo) e yayin nesech, que (se misturados) com seu tipo (proíbe) em qualquer quantidade; e, se não com esse tipo, (produzindo) seu sabor—yayin nesech, por causa da rigidez da idolatria e do nível, "Como é permitido, também é proibido", ou seja, assim como um grão (de dízimos) permite a pilha inteira, um grão (sem dízimo) processa todo o nível da pilha . E se um issur (algo proibido) de outros tipos de issurin se misturar com heter (algo permitido)—se tipo ficou misturado com não esse tipo, de modo que possa ser determinado pelo gosto se é terumah (dízimo) que se misturou com chullin (produto sem dízimos), deixe um Cohein prová-lo e se é um emissor (genérico) , deixe um padeiro gentio prová-lo. Se ele disser que não existe na mistura, o sabor de terumah ou o sabor de issur (respectivamente), tudo é permitido. E se tipo se misturou com tipo, de modo que não é possível governar pelo sabor, ou um tipo (que se misturou) sem esse tipo e sem Cohein ou gentio confiável (respectivamente) disponível— então, se o emissor é proibido gorduras ou sangue, carniça ou treifah, animais impuros ou rastejantes, etc. —o critério para a mistura é sessenta, ou seja, se houver sessenta partes de heter para uma parte do emissor, tudo é permitido e, se não, tudo é proibido. E se o emissor é terumah, challach ou bikkurim, o critério (para permitir a mistura) é cem partes de heter; e se arlah e klai hakerem, o critério é duzentas 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?
