Tosefta к Трумо́т 8:14

We [may] take terumah of unboiled wine on behalf of boiled wine, but not boiled on behalf of unboiled (Ter. 2:6). Rabban Shimon ben Gamaliel says, even the boiled on behalf of the unboiled, and furthermore Rabban Shimon ben Gamaliel says, wine that is boiled is no longer subject to [the laws regarding] uncovered liquids (Ter. 8:4) or subject to [the laws regarding] wine of libation (Avodah Zarah 30a:5).

One who takes terumah from a [wine] tank and finds it uncovered, or a watermelon and finds it to have bite marks (Ter. 8:6), it is [valid] terumah, but he goes back and takes terumah [a second time, as the first terumah involved hazardous conditions]. [Apropos of wine,] Rabbi Yishmael son of Rabbi Yosei says in the name of his father, we take terumah from wine on behalf of vinegar, but we do not take terumah of vinegar on behalf of wine, except according to the proportion.

Rabbi Yehoshua says, [if] blood is on a loaf of bread, one may scrape the place [where the blood is] and then he may eat the remainder. [If] blood was found between his teeth, he may rub it off and there is no concern (cf. Ket. 60a:9).

One who eats an ant or a louse that is in produce is liable. [One who eats] a mite that is in lentils, or a gnat that is in k'lisin (a carob-like fruit), or a worm that is in dates or figs, is exempt. [The Sages then] reconsidered and changed their mind [and rendered him] liable. [One who eats] a worm in tree roots, or a [different species of] worm in vegetables is liable. [If he consumed] a red gnat within wine or vinegar, behold, this is permitted (מותרין not אסורין per Lieberman and GR"A). [On the subject of wine and vinegar,] Rabbi Yehudah says, those who filter wine or vinegar, and those who make a blessing over the sun (birkat hachama, a blessing made every 28 years), behold, these are foreign (i.e., heretical) practices.

Brine and vinegar and fish brine and oil and honey are exempt from [the restrictions against] exposed liquids, but Rabbi Shimon forbids them. Said Rabbi Shimon, "I saw a snake drinking brine in Sidon." The [Sages] said to him, "That snake was a fool (alt., crazy), and we don't bring proofs from fools" (cf. Shabbat 104b:5).

Started dough that was kneaded in exposed water -- even if it [the dough] was of terumah, you must burn it, and it goes without saying that chullin [started dough must also be burned]. Rabbi Nechemiah says, if it was baked, behold, it is permitted because snake poison is destroyed in fire.

The water from pickling [terumah], the water from stewing [terumah], the water of [cooked] peas -- they are not subject to the [prohibition against consuming] exposed liquids. The water in which there remains inside it [pieces of] pickles, stew, or peas, if there is [sufficient quantity] in them to impart taste, they are permitted, and if not, they are forbidden. Water in which quince or Damascene plums were rinsed [as a remedy for] a sick person -- they are not subject to the [prohibition against consuming] exposed liquids. Water that was exposed and then heated are forbidden under the [prohibition against consuming] exposed liquids. [However,] hot water, as long as it is steaming, is not subject to the [prohibition].

The water from pickling [terumah], the water from stewing [terumah], the water of [cooked] peas -- they are not subject to the [prohibition against consuming] exposed liquids. The water in which there remains inside it [pieces of] pickles, stew, or peas, if there is [sufficient quantity] in them to impart taste, they are permitted, and if not, they are forbidden. Water in which quince or Damascene plums were rinsed [as a remedy for] a sick person -- they are not subject to the [prohibition against consuming] exposed liquids. Water that was exposed and then heated are forbidden under the [prohibition against consuming] exposed liquids. [However,] hot water, as long as it is steaming, is not subject to the [prohibition].

[With respect to] a spring, as long as it flows, the prohibition of exposed liquids does not apply, said Rabbi Yishmael son of Rabbi Yochanan ben Berokah. It so happened that Rabbi Yochanan ben Berokah went down to visit Rabbi Yochanan ben Nuri in Beit She'arim, and he came across a pool that did not have three logs [of water in it], and he kneeled down and drank from it. (See Y. Ter. VIII.3.29).) [However, exposed] wine, whether in vessels and whether in the earth, is forbidden.

[With respect to] a spring, as long as it flows, the prohibition of exposed liquids does not apply, said Rabbi Yishmael son of Rabbi Yochanan ben Berokah. It so happened that Rabbi Yochanan ben Berokah went down to visit Rabbi Yochanan ben Nuri in Beit She'arim, and he came across a pool that did not have three logs [of water in it], and he kneeled down and drank from it. (See Y. Ter. VIII.3.29).) [However, exposed] wine, whether in vessels and whether in the earth, is forbidden.

[With respect to] a spring, as long as it flows, the prohibition of exposed liquids does not apply, said Rabbi Yishmael son of Rabbi Yochanan ben Berokah. It so happened that Rabbi Yochanan ben Berokah went down to visit Rabbi Yochanan ben Nuri in Beit She'arim, and he came across a pool that did not have three logs [of water in it], and he kneeled down and drank from it. (See Y. Ter. VIII.3.29).) [However, exposed] wine, whether in vessels and whether in the earth, is forbidden.

It so happened that a dead snake was found in a wine cistern and they came and asked Rabbi Yehudah ben Bava, and he [ruled that] the cistern remained permissible [as the] wine was fermenting. As long as it is still fermenting, it is not subject to the prohibitions of exposed liquids (Sanh. 70a:10). And how long does it ferment? Three days.

A[n unsealed] flask that is placed in a litter or a chest [and then forgotten], behold, it is forbidden (see Y. Ter. VIII.3.21). [If] he checked them (i.e., the litter or the chest) and then placed it there, behold, it is permitted. [With respect to] a flask in its case, behold, it is forbidden. [If] he checked and then placed it there, behold, it is permitted. If he put it in a pit, even if it is one hundred amot deep, behold, it is forbidden. [If] he put it on top of a tower, even if it is one hundred amot high, behold, it is forbidden. [If he places it in] his drawing room (טרקלין), even if it is lime-plastered and decorated (i.e., like a palace, where one would not expect to find a snake), behold, it is forbidden. [If] they were covered but not corked, or if the cork is split (per MS Erfurt, adding "חוצץ"), behold, it is permitted. How big must the hole be [to render the flask susceptible to poison]? Big enough to stick a child's little finger inside. [With respect to] puncture marks in cooked foods or cabbage stalks, and anything that is moist, it is forbidden (see Ter. 8:6). Rabbi Shimon ben Manasya says, he can throw out [the portion containing] the puncture marks and eat the rest. Mushrooms are forbidden due to the danger to life. A puncture mark in a fig that was made into a dried fig, [or] on a date that was made into a dried [date], both of them are permitted. [If] he saw a bird that made a hole [with its beak] in a fig, [or] a mouse that bit a hole in a watermelon, they are both forbidden, for I say, lest there were puncture marks [beforehand]. [If] a watermelon had puncture marks and ten people ate from it -- the remainder, behold, [remains] forbidden. And likewise with a barrel [of wine] that was exposed and ten people drank from it -- the remainder, behold, [remains] forbidden.

He takes terumah and terumat ma'aser and places it in a concealed location, and likewise for pure terumah as well as impure terumah (cf. Ter. 8:8).

Terumah may be used for eating or for drinking or for anointing (alt., "rubbing"). One may [only] eat what is normally used for eating. One may [only] drink what is normally used for drinking. And one may [only] anoint with what is normally used for anointing. How does one "eat what is normally used for eating" (i.e., what does this rule exclude)? We do not require him to eat k'novot (=קנובות, the cut-off portions of vegetables trimmed in the garden, see Jastrow), nor moldy bread, nor a cooked dish that has spoiled (lit., "lost its shape"). Rabbi Chananiah, the Deputy High Priest, says, that which has become pasul (ritually disqualified) from being eaten by a person, but is still fit for a dog to eat, may [still] impart the impurity of food-impurity, and we must burn it in its place. How does one "drink what is normally used for drinking"? We do not require him to swallow anigron (=אֶנִּיגָרוֹן, a sauce of oil and garum to which wine is sometimes added, see Jastrow) or achsigaron (אָכְסִיגָרוֹן not סניגרון, a sauce of vinegar and garum, see Jastrow, and see GR"A here), or to drink wine with its dregs. One who is concerned about the pain in his teeth may not sip [terumah] vinegar through them (cf. Shab. 14:4) and spit it out, but he may sip and swallow it. And he may dip [his food into vinegar] in his customary way and need not be concerned. One who is concerned about a throat ache should not gargle with oil, but he may place a lot of oil inside anigron and swallow it (i.e., the resulting mixture). How does one "anoint with what is normally used for anointing"? One may rub oil on top of his wound. One who is concerned about a headache and anyone who developed a scab, may rub oil [on it]. But one may not rub wine or vinegar [on it], since oil is normally used for rubbing, [and] wine and vinegar are not normally used for rubbing.

Terumah wine may not be used to make aluntit (see Tos. Terumot 9:8), and may not be used to make anumlin (=אנומלין, wine mixed with honey, see Jastrow), and he may not discard [the wine that] remains in the cup with his hands, and a woman may not give it to her [non-Kohen] son. Rabbi Shimon ben Gamaliel says, terumah wine that became impure or that was exposed [to snake venom, see Tos. Terumot 7:20], one may pour it out, and repeat the process, and need not be concerned.