ב"ה
Rambam - 1 Chapter a Day
Maaser Sheini - Chapter 6
Maaser Sheini - Chapter 6
1The following rules apply when ordinary money1 and money from the second tithe become scattered in the same place. If he gathered from both sides, what he gathers belongs to the second tithe until he reaches the original amount and then the remainder is ordinary produce.אמְעוֹת חֻלִּין וּמְעוֹת מַעֲשֵׂר שֶׁנִּתְפַּזְּרוּ, וְלִקֵּט מִכָּאן וּמִכָּאן - מַה שֶׁלִקֵּט, לִקֵּט לְמַעֲשֵׂר עַד שֶׁיַּשְׁלִים; וְהַשְּׁאָר חֻלִּין.
If he mixed the coins together2 and grabbed a handful or gathered only from one side, he should calculate the percentage proportionately.3וְאִם בָּלַל וְחָפַן אוֹ שֶׁלִקֵּט מִצַּד אֶחָד, וּמָצָא חָסֵר - הֲרֵי זֶה לְפִי חֶשְׁבּוֹן.
What is implied? There were 200 coins of the second tithe and 100 ordinary coins. They became scattered. He mixed them and picked them all up, but found only 270, 180 are the second tithe and 90 are ordinary coins.כֵּיצַד? הָיוּ מָאתַיִם מַעֲשֵׂר שֵׁנִי, וּמֵאָה חֻלִּין, נִתְפַּזְּרוּ וּבְלָלָן וְחָפַן הַכֹּל, נִמְצְאוּ מָאתַיִם וְשִׁבְעִים - הֲרֵי מֵאָה וּשְׁמוֹנִים מֵהֶן מַעֲשֵׂר, וְתִשְׁעִים חֻלִּין.
This is the general principle. Those that are gathered are considered as the second tithe. Those that are mixed together are divided according to the percentage.זֶה הַכְּלָל: הַמִּתְלַקְּטִין, לְמַעֲשֵׂר שֵׁנִי; וְהַנִּבְלָלִין, לְפִי חֶשְׁבּוֹן.
He should4 make a stipulation and say: “If those in my hand are from the second tithe, the remainder are ordinary money and if they are ordinary money, the holiness from the coins from the second tithe wherever they are is transferred to them.”וּמַתְנֶה וְאוֹמֵר 'אִם אֵלּוּ שֶׁבְּיָדִי הֵן הַמַּעֲשֵׂר, הַשְּׁאָר חֻלִּין; וְאִם הֵן חֻלִּין, הֲרֵי מְעוֹת הַמַּעֲשֵׂר בְּכָל מָקוֹם שֶׁהֵן מְחֻלָּלִין עֲלֵיהֶם'.
2When a sela of the second tithe becomes mixed with a sela of ordinary money, one should bring coins - even brass coins5 - worth a sela and say: “Wherever the sela of the second tithe is, its holiness is transferred to these coins.” Afterwards, he should choose the better6 of the two selaim and transfer the holiness of the brass coins to it. Thus the better selah as been become the money of the second tithe.בסֶלַע שֶׁל מַעֲשֵׂר שֵׁנִי וְשֶׁל חֻלִּין שֶׁנִּתְעָרְבוּ - מֵבִיא בְּסֶלַע מָעוֹת, וְאַפִלּוּ מְעוֹת נְחֹשֶׁת, וְאוֹמֵר 'סֶלַע שֶׁל מַעֲשֵׂר שֵׁנִי בְּכָל מָקוֹם שֶׁהוּא מְחֻלֶּלֶת עַל הַמָּעוֹת הָאֵלּוּ'; וְאַחַר כָּךְ בּוֹרֵר אֶת הַיָּפָה שֶׁבִּשְׁתֵּיהֶן וּמְחַלֵּל הַמָּעוֹת שֶׁל נְחֹשֶׁת עָלֶיהָ, וְתַחְזֹר הַסֶּלַע הַיָּפָה לְמַעֲשֵׂר.
3When a father tells his son: “Produce from the second tithe is found in this corner,” and is found in another corner, it is ordinary produce.7גהָאוֹמֵר לִבְנוֹ 'מַעֲשֵׂר שֵׁנִי בְּזָוִית זוֹ', וְנִמְצֵאת בְּזָוִית אַחֶרֶת - הֲרֵי אֵלּוּ חֻלִּין.
If he told him: “A maneh there,”8 and 200 were discovered, the remainder is ordinary money.9אָמַר לוֹ 'הֲרֵי שָׁם מָנֶה', וּמָצָא מָאתַיִם - הַשְּׁאָר חֻלִּין.
“There are 200,” and only a maneh was discovered, it is ordinary money.10'הֲרֵי שָׁם מָאתַיִם', וּמָצָא מָנֶה - הֲרֵי הִיא חֻלִּין.
If he left a maneh and discovered 200 or 200 and discovered a maneh, the entire amount is ordinary money.11 This applies even if the money is found in two wallets12.הִנִּיחַ מָנֶה מַעֲשֵׂר וּמָצָא מָאתַיִם, מָאתַיִם וּמָצָא מָנֶה - אַפִלּוּ הָיוּ בִּשְׁנֵי כִּיסִין, הַכֹּל חֻלִּין.
4If his father told him: “I have a pouch with produce from the second tithe13 at home,” and the son found three pouches, the greater one is considered as containing produce from the second tithe and the remainder are considered as containing produce containing ordinary produce.דאָמַר לוֹ אָבִיו 'כִּיס מַעֲשֵׂר שֵׁנִי לִי בַּבַּיִת', הָלַךְ וּמָצָא שָׁם שְׁלוֹשָׁה כִּיסִים - הַגָּדוֹל שֶׁבְּכֻלָּן מַעֲשֵׂר, וְהַשְּׁאָר חֻלִּין.
Nevertheless, he should not make use of the produce from the smaller pouches until he transfers their holiness to the greater one.14וְאַף עַל פִּי כֵן, לֹא יֹאכַל מִן הַקְּטַנִּים עַד שֶׁיְּחַלְּלֵם עַל הַגָּדוֹל.
5The following laws apply when a person loses his power of speech. If he was asked: “Is your produce from the second tithe in this-and-this place?” and he nodded his head, he should be tested three times like he is tested with regard to a bill of divorce.15 If it is proven that he understands what he is being told, his words have consequence.16המִי שֶׁנִּשְׁתַּתֵּק וְאָמְרוּ לוֹ 'מַעֲשֵׂר שֵׁנִי שֶׁלְּךָ בְּמָקוֹם פְּלוֹנִי?', וְהִרְכִּין בְּרֹאשׁוֹ - בּוֹדְקִין אוֹתוֹ שְׁלוֹשָׁה פְּעָמִים כְּדֶרֶךְ שֶׁבּוֹדְקִין לְגִטִּין, וְהַרֵי דְּבָרָיו קַיָּמִין.
6If one was told in a dream: “The produce from the second tithe of your father that you are seeking is in this-and-this place,” the statements are of no consequence. This applies even if he found the produce there like he was told. For words communicated in a dream are of no significance at all.17ואָמְרוּ לוֹ בַּחֲלוֹם 'מַעֲשֵׂר שֵׁנִי שֶׁל אָבִיךָ שֶׁאַתָּה מְבַקֵּשׁ, הֲרֵי הוּא בְּמָקוֹם פְּלוֹנִי' - אַף עַל פִּי שֶׁמָּצָא שָׁם מַה שֶׁנֶּאֱמַר לוֹ, אֵינוֹ מַעֲשֵׂר. דִּבְרֵי חֲלוֹמוֹת לֹא מַעֲלִין וְלֹא מוֹרִידִין.
7Although a person tells his sons: “Even if you are dying, do not touch what is in that corner,”18 if money is found there, it is considered as ordinary money.19 Different laws apply if he buried money in their presence and told them: “It belongs to so-and-so” or “It is from the second tithe.” If it appears that he is speaking with guile,20 we do not pay attention to his words. If it appears that he is serious, his words are given weight.21זהָאוֹמֵר לְבָנָיו 'אַפִלּוּ אַתֶּם מֵתִים אַל תִּגְּעוּ בְּזָוִית זוֹ', וּמָצְאוּ שָׁם מָעוֹת - הֲרֵי אֵלּוּ חֻלִּין. טָמַן מָעוֹת בִּפְנֵיהֶם, וְאָמַר לָהֶם 'שֶׁל פְלוֹנִי הֵן' אוֹ 'שֶׁל מַעֲשֵׂר שֵׁנִי הֵן': אִם כְּמַעֲרִים, אֵין חוֹשְׁשִׁין לִדְבָרָיו; וְאִם כְּמִתְכַּוֵּן, דְּבָרָיו קַיָּמִין.
8When a person finds a container22 with the letter mem written on it, its contents are considered as the second tithe.23 When there is a dalet written on it, its contents are considered demai; a tet, tevel; kuf, for a sacrifice. If the container was metal,24 the container and its contents were consecrated for a sacrifice. For in dangerous times25, they would write one letter from the name as a sign.חהַמּוֹצֵא כְּלִי, וְכָתוּב עָלָיו מ' - הֲרֵי מַה שֶׁבְּתוֹכוֹ מַעֲשֵׂר שֵׁנִי; דּ', דְּמַאי; ט', טֶבֶל; תּ', תְּרוּמָה; ק', קָרְבָּן. וְאִם הָיָה שֶׁל מַתֶּכֶת, הוּא וּמַה שֶׁבְּתוֹכוֹ קָרְבָּן. שֶׁכֵּן הָיוּ כּוֹתְבִין אוֹת אַחַת מִן הַשֵּׁם בִּשְׁעַת הַסַּכָּנָה.
9When coins - even golden dinarim, together with silver, and brass coins26 - are found in Jerusalem, they are considered as ordinary money. The rationale is that the streets of Jerusalem are swept every day.27 If a shard upon which was written ma’aser, it is considered as the second tithe.טמָעוֹת הַנִּמְצָאוֹת בִּירוּשָׁלַיִם, אַפִלּוּ דִּינְרֵי זָהָב עִם הַכֶּסֶף וְעִם הַמָּעוֹת - הֲרֵי אֵלּוּ חֻלִּין, הוֹאִיל וְשׁוּקֵי יְרוּשָׁלַיִם מִתְכַּבְּדִין בְּכָל יוֹם. מָצָא בְּתוֹכָן חֶרֶס, וְכָתוּב בּוֹ 'מַעֲשֵׂר' - הֲרֵי אֵלּוּ מַעֲשֵׂר שֵׁנִי.
When does the above apply? During the majority of the days of the year. On the pilgrimage festivals, by contrast, all the money found is considered as from the second tithe.28בַּמֶּה דְּבָרִים אֲמוּרִים? בִּשְׁאָר יְמוֹת הַשָּׁנָה; אֲבָל בִּשְׁעַת הָרֶגֶל, הַכֹּל מַעֲשֵׂר.
10Money which is found in front of a seller of livestock in Jerusalem are always considered as from the second tithe.29 We operate under the assumption that the majority of the clients are bringing money from the second tithe and using it to purchase animals.30 Money which is found on the Temple Mount is always considered as ordinary funds. We operate under the assumption that it came from the Temple treasury and the treasurers had already transferred its holiness to an animal.31ימָעוֹת הַנִּמְצָאוֹת לִפְנֵי סוֹחֲרֵי בְּהֵמָה בִּירוּשָׁלַיִם - לְעוֹלָם מַעֲשֵׂר; שֶׁחֶזְקַת רֹב הָעָם מְבִיאִין מְעוֹת מַעֲשֵׂר שֵׁנִי, וְקוֹנִין בּוֹ בְּהֵמוֹת. וְהַנִּמְצָאוֹת בְּהַר הַבַּיִת - לְעוֹלָם חֻלִּין; שֶׁחֶזְקָתָן מִתְּרוּמַת הַלִּשְׁכָּה, שֶׁחִלְּלוּם הַגִּזְבָּרִין עַל הַבְּהֵמָה.
11The following rules apply when money is found in a chest that had been used for both ordinary produce and the second tithe. If the majority of the people who placed money in the chest placed money from the second tithe, the money is considered as from the second tithe. If the majority placed ordinary money, the money is considered as ordinary money.32 If the ratio is half and half, the money is considered as ordinary money.33יאתֵּבָה שֶׁנִּשְׁתַּמֵּשׁ בָּהּ חֻלִּין וּמַעֲשֵׂר שֵׁנִי, וּמָצָא בְּתוֹכָהּ מָעוֹת: אִם רֹב מַנִּיחִין מַעֲשֵׂר, הֲרֵי הַמָּעוֹת מַעֲשֵׂר; וְאִם רֹב מַנִּיחִין חֻלִּין, חֻלִּין; מֶחְצָה לְמֶחְצָה, חֻלִּין.
12When one finds produce between produce of the second tithe and produce that is terumah, it should be included among the type to which it is closest34. If it is equidistant from both, it should be eaten according to the stringencies that apply to both. Thus it is forbidden to non-priests; one must wash his hands before partaking of it,35 and must wait until sunset on the day of one’s purification before partaking of it36 like terumah. Similarly, it is forbidden to one in an acute state of mourning37 and must be brought to Jerusalem as required of the second tithe. Similar principles apply with regard to coins that are found between ordinary coins and coins from the second tithe.יבמָצָא פֵּרוֹת בֵּין פֵּרוֹת מַעֲשֵׂר לְפֵרוֹת תְּרוּמָה, יִפְּלוּ לַקָּרוֹב. מֶחְצָה לְמֶחְצָה, יֵאָכְלוּ כְּחֻמְרֵי שְׁנֵיהֶן - אֲסוּרִין לַזָּרִים וּטְעוּנִין רְחִיצַת יָדַיִם וְהַעְרֵב שֶׁמֶשׁ, כִּתְרוּמָה; וַאֲסוּרִים לְאוֹנֵן וּטְעוּנִים הֲבָאַת מָקוֹם, כְּמַעֲשֵׂר. וְכֵן בַּמָּעוֹת הַנִּמְצָאוֹת בֵּין חֻלִּין לְמַעֲשֵׂר.
13When produce that is from the second tithe of demai and produce that is definitely from the second tithe are mixed together, the mixture must be eaten according to the more stringent requirements.38יגמַעֲשֵׂר שֵׁנִי שֶׁל דְמַאי וְשֶׁל וַדַּאי שֶׁנִּתְעָרְבוּ, יֵאָכְלוּ כְּחֹמֶר שֶׁלָהֶן.
14When produce from the second tithe becomes mixed with ordinary produce, the mixture should be eaten in a state of ritual purity in Jerusalem or the second tithe should be redeemed. Therefore if such a mixture takes place in Jerusalem,39 even the smallest amount of the same species40 becomes forbidden to be eaten as ordinary produce. Since the produce is in Jerusalem, it is considered as an entity that can be permitted41 and should be eaten in a state of ritual purity.ידפֵּרוֹת מַעֲשֵׂר שֶׁנִּתְעָרְבוּ בְּפֵרוֹת חֻלִּין - יֵאָכֵל הַכֹּל בְּטָהֳרָה בַּמָּקוֹם, אוֹ יִפְדֶּה אֶת הַמַּעֲשֵׂר. לְפִיכָךְ אִם נִתְעָרְבוּ בִּירוּשָׁלַיִם - אוֹסְרִין בְּכָל שֶׁהֵן בְּמִינָן; הוֹאִיל וְהוּא בִּירוּשָׁלַיִם, הֲרֵי הוּא כְּדָבָר שֶׁיֵּשׁ לוֹ מַתִּירִין; וְיֵאָכֵל הַכֹּל בְּטָהֳרָה.
15When a person sows produce from the second tithe after it had entered Jerusalem,42 the produce which grows is considered as produce from the second tithe.43 If he sows it before it enters Jerusalem44, the produce which grows is considered as ordinary produce even if its seed does not decompose. Preferably, however, it should be redeemed at the time it was sown.45טוהַזּוֹרֵעַ מַעֲשֵׂר שֵׁנִי אַחַר שֶׁנִּכְנַס לִירוּשָׁלַיִם - הַגִּדּוּלִין מַעֲשֵׂר שֵׁנִי. אֲבָל אִם זְרָעוֹ קֹדֶם שֶׁיִּכָּנֵס - הַגִּדּוּלִין חֻלִּין, וְאַפִלּוּ בְּדָבָר שֶׁאֵין זַרְעוֹ כָּלֶה. וּפוֹדִין אוֹתוֹ בִּשְׁעַת זְרִיעָתוֹ.
16When produce from the second tithe is mixed with other substances, it is considered as nullified when mixed with a simple majority.46טזמַעֲשֵׂר שֵׁנִי, בָּטֵל בְּרֹב.
To which produce from the second tithe does this apply? To produce that entered Jerusalem and then departed from there and afterwards, the walls of the city fell. Thus it is impossible to return it to the holy city and it is impossible to redeem since it has already entered that place. This applies even though its fifth is not worth a p’rutah.47 It is a substance that has no way to be permitted and is there nullified by a simple majority, as stated in Hilchot Issurei Ma’achalot.48בְּאֵיזֶה מַעֲשֵׂר אָמְרוּ? בְּמַעֲשֵׂר שֶׁנִּכְנַס לִירוּשָׁלַיִם וְיָצָא, וְנָפְלוּ מְחִצּוֹת. שֶׁהֲרֵי אֵין שָׁם מְחִצּוֹת לְהַחְזִירוֹ לְשָׁם, וְאִי אֶפְשָׁר לִפְדּוֹתוֹ מֵאַחַר שֶׁנִּכְנַס, וְאַף עַל פִּי שֶׁאֵין בּוֹ שָׁוֶה פְּרוּטָה; וְנִמְצָא דָּבָר שֶׁאֵין לוֹ מַתִּירִין, וּבָטֵל בְּרֹב, כְּמוֹ שֶׁבֵּאַרְנוּ בַּהִלְכוֹת אִסּוּרֵי מַאֲכָלוֹת.
Footnotes
1.
And if some coins are lost, the loss is deducted from the ordinary coins [the Rambam’s Commentary to the Mishnah (Ma’aser Sheini 2:5)]. The rationale is that it is possible that the coins of only one type were lost. As a stringency, we assume that it was the ordinary coins that were lost.
2.
Before they fell (ibid.).
3.
Since they were all mixed together, it is not likely that the loss was suffered by one type of coin alone.
The Radbaz maintains that even if the coins were mixed together after they fell, the money should be divided proportionally, because there is no way of knowing which type of coins one has in hand.
4.
This applies in both instances, whether they are scattered or mixed together [the Rambam’s Commentary to the Mishnah (ibid.)].
5.
It is, however, preferable to use silver (Radbaz). The Meiri differs and maintains that it is preferable to redeem the coins with copper.
6.
As mentioned previously, in that time, the mintage of coins were not entirely standard and sometimes there were some fluctuations of weight. Also, some coins could have been affected by wear and tear.
7.
Since it was not found in the place where he told him it was located, we assume that the produce from the second tithe was lost and this is new produce.
8.
100 silver pieces.
9.
I.e., we assume that his father did not mention the ordinary money that was there, but rather informed him only of the money that was from the second tithe, because only those funds were important from a ritual perspective.
10.
Since the amount he discovered was not the same amount that he put there, we assume that the original funds were taken and that these are new funds. In this instance, the person placed the funds there himself. Hence, there is a difference between this instance and the first clause in which his father conveyed the information to him. The Ra’avad notes that the Rambam’s ruling appears to be a departure from the ruling of the Mishnah (Ma’aser Sheini 4:12) which states that all of the 100 are the second tithe. The Kessef Mishneh explains that the Rambam’s ruling is based on Beitzah 10b which follows this line of thinking.
11.
We assume that the money from the second tithe was taken and that these are different funds.
12.
In such an instance, one would have reason to think that one wallet contains the money that is the second tithe and the other ordinary money.
13.
This is a stringency since it was not known which of the pouches contained the produce of the second tithe.
14.
Lest in fact it had been the smaller ones that contain the produce from the second tithe.
15.
See Hilchot Gerushin 2:16 which explains that a person who has lost his ability to speak, but is of sound mind is asked three questions which require different answers, i.e., two positive and one negative or vice versa. If he answers them correctly, the court concludes that he is mentally sound and continues asking him concerning the bill of divorce. See also Hilchot Mechirah 29:3.
16.
And the produce is considered as ordinary produce.
17.
See Hilchot Zechiyah UMatanah 10:7.
18.
I.e., “even if you are dying of hunger do not take the money to spend on your own needs.”
19.
9. I.e., we do not say that the father meant that the money was from the second tithe and should not be used for ordinary purposes.
20.
So that he does not appear to be rich or so that his sons don't waste the money immediately.
21.
See also Hilchot Zechiyah UMatanah 10:5.
22.
In which instance, the container itself has value and we assume he consecrated it as well. In contrast, an earthenware container is not valuable and would not be consecrated.
23.
The mem stands for ma’aser, “tithes.” We do not think that the intent is the first tithe or the tithe for the poor, for the consumption of these is not restricted to a specific group.
24.
In which instance, the container itself has value and we assume he consecrated it as well. In contrast, an earthenware container is not valuable and would not be consecrated.
25.
I.e., in the era of Roman persecution when the Romans tried to stamp out the observance of the mitzvot and the Jews were afraid to write out the entire word.
26.
Such a mixture might give the impression that this money was set aside for the second tithe, for generally people do not keep different types of coins together (Rav Yosef Corcus).
27.
Generally, we assume that the money found in Jerusalem is ordinary money, because during the majority of the year, there are not that many pilgrims there. Thus we assume that the money fell from one of the inhabitants of Jerusalem. One might, however, object and say that perhaps the money fell from one of the pilgrims during the festivals (see below), but was not discovered until afterwards. Our Sages (Bava Metzia 26a) resolve that query by explaining that since - as a precaution, to remove dead lizards or other objects that impart ritual impurity - the streets of Jerusalem are swept every day, we can assume that any money lost on the festivals would already have been discovered and these are ordinary funds.
28.
We do not suspect that perhaps the person was carrying ordinary money and the shard was from a container in which he had once stored money from the second tithe [the Rambam’s Commentary to the Mishnah (Ma’aser Sheini 4:9)].
29.
Ffor then the majority of people in Jerusalem are pilgrims. They bring the money from the second tithes that they collected throughout the year to purchase food in Jerusalem. Thus at that time, most of the money circulating in Jerusalem is from the second tithe.
30.
Animals could be purchased with the funds from the second tithe and this indeed was the practice of the majority of the pilgrims [see the Rambam’s Commentary to the Mishnah (Ma’aser Sheini 1 :4)]. Even during the remainder of the year, there were some pilgrims who came to Jerusalem and they were the majority of the purchasers of animals for slaughter.
31.
People were not allowed to bring money to the Temple Mount (Hilchot Beit HaBechirah 7:2). Hence it is most likely that the money found there came from the Temple treasury. Now the priests would not take the money from the Temple treasury until they transferred its holiness to an animal. Hence we can assume that the holiness of the money had already been transferred and the status of the money found was ordinary [see the Rambam's Commentary to the Mishnah (Shekalim 7:2)].
32.
The Kessef Mishneh notes that this situation is discussed in greater detail in Pesachim 7a and questions why the Rambam does not cite all the particulars mentioned there.
33.
The Ra’avad states that we should rule stringently and consider the majority as from the second tithe. The Radbaz also suggests that they should be considered as from the second tithe and redeemed on other money.
34.
See parallels in Hilchot Shekalim 3:15; Hilchot Gezeilah ViAveidah 15:18
35.
As required by Hilchot Terumah 11:7.
36.
See ibid. 7:2.
37.
See Chapter 2, Halachah 1.
38.
The Radbaz states that this is also speaking about a situation where the mixed produce is equidistant from the other two. Chasdei David emphasizes that the Rambam does not say “according to the stringencies that apply to both,” because there are no stringencies in the laws applying to the second tithe of demai over produce that is definitely from the second tithe. The stringencies applying to produce that is definitely from the second tithe are mentioned in Chapter 3, Halachot 8-9, Chapter 5, Halachah 4, and Chapter 11, Halachah 8.
39.
Where it is forbidden to redeem produce from the second tithe (Chapter 2, Halachah 8).
40.
Our translation differs from the standard published text of the Mishneh Torah and is based on authoritative manuscripts and early printings. Note the Kessef Mishneh which offers an alternative explanation. See Hilchot Ma’achalot Assurot 15:12 which states that the stringency governing an entity that can be permitted applies only to mixtures of the same species.
41.
Because no prohibition will be violated if, as the Rambam continues, the entire mixture will be eaten in a state of ritual impurity.
42.
When it can no longer be redeemed.
43.
And must be treated with all the restrictions incumbent on such produce. This applies even if the seed from which the produce grows decomposes.
44.
At which point it can still be redeemed.
45.
Preferably, one should redeem it so that one is not nullifying a prohibition by leaving it in the ground, for this should not be done as an initial preference (Hilchot Ma’achalot Assurot 16:12). After the fact, however, the prohibition is nullified.
46.
As is the law when a substance is mixed with a forbidden substance of the same type (see Hilchot Ma’achalot Assurot 15:1).
47.
In which instance, the obligation to separate the second tithe is merely Rabbinic in origin (see Chapter 2, Halachah 9, and notes).
48.
Hilchot Ma’achalot Assurot 15:11 places restrictions on nullifying substances that can become permitted. Implied is that if a substance cannot become permitted, no such restrictions apply.
Rabbi Eliyahu Touger is a noted author and translator, widely published for his works on Chassidut and Maimonides.
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