Yevamot 81b — the Talmud in English

All of them shall be burned [and as it explains further, the reason why they are not nullified],

[as he proceeds to explain the reason why they are not nullified],

the words of Rabbi Meir.

And the Sages

say:

they shall rise [the forbidden bundles shall be nullified]

[the forbidden bundles shall be nullified]

in one against two hundred.

If there were two hundred bundles of permitted produce corresponding to one bundle of forbidden produce. For this is the measure of nullification by a majority in kil'ei ha-kerem.

And why did Rabbi Meir say, “All of them shall be burned”?

For Rabbi Meir used to say: Every

forbidden substance among substances forbidden for benefit, such as orla or kil'ei ha-kerem,

whose manner is to be counted—

as with these bundles, which are sold by counting and not by estimation—is

sanctifying [rendering forbidden for benefit] the permitted substance into which it became mixed, even if there were two hundred corresponding to it.

the permitted produce with which it became mixed, even if there were two hundred units corresponding to it.

And

these are the ones

the Sages say: It sanctifies only six things.

Rabbi Akiva says: Seven

things.

And

these are they:

1.

The Perakh nuts,

nuts from the place called “Perakh” [Rashi].

2.

And the Badan pomegranates,

pomegranates from the place called “Badan.”

3.

And sealed jars

of wine [Meiri].

4.

And stalks of spinach,

one species of spinach that is not smooth but is somewhat hairy, and they are significant among their species [Meiri].

5.

And cabbage stalks.

There are species of cabbage that do not grow a stalk together with the leaf, whereas this species has a coarse and thick stalk that grows together with the leaf, and it is the most significant of its species.

6.

And Ionian squash,

which is significant among its species for them [Meiri].

And Rabbi Akiva adds:

7.

Even loaves

of bread

belonging to a householder,

which are large.

But loaves belonging to a baker, which are small, are nullified [Tosafot].

Those suitable—

among those that were enumerated—

to

be forbidden by the prohibition of

orla [such as nuts, pomegranates, and jars]—

are sanctifying when they are forbidden by the prohibition of orla.

And those—among those that were enumerated—

suitable for kil'ei ha-kerem [such as spinach, cabbage, and squash; and also householder’s loaves according to Rabbi Akiva] are sanctifying when they are forbidden by the prohibition of kil'ei ha-kerem.

[such as spinach, cabbage, and pumpkin, and likewise householder’s loaves according to Rabbi Akiva] render the mixture forbidden when they are forbidden as kilayim of the vineyard.

And over this Mishna Rabbi Yohanan and Reish Lakish disagreed:

Rabbi Yohanan held: “That whose manner is to be counted”—

we taught

that it is not nullified.

And Reish Lakish held: “Everything whose manner is to be counted”—

we taught

that it is not nullified.

Above, in the Gemara, it is explained that Rabbi Yohanan said to Reish Lakish, “But I teach: A piece among pieces rises.” And Rabbi Yohanan learned from here that “that whose manner is to be counted we taught,” and a piece whose manner is not always to be counted is nullified.

And now the Gemara explains:

What is the piece,

that is to say: Where did we teach, “A piece among pieces rises”?

For it was taught: A piece [ordinarily sold by counting, and sometimes by estimation]

[which is generally sold by number, but is sometimes sold by estimation]

of impure sin-offering,

which is forbidden to eat even for priests,

that became mixed with one hundred pieces of pure sin-offerings.

And likewise a slice [ordinarily sold by counting, and sometimes by estimation]

[which is generally sold by number, but is sometimes sold by estimation]

of impure showbread,

which is forbidden to eat even for priests,

that became mixed with one hundred slices of pure showbread.

This

shall rise [be nullified],

and the entire mixture is permitted to be eaten.

Rabbi Judah says: It shall not rise,

and the Gemara will explain Rabbi Judah’s reason below.

But a piece of pure sin-offering

which is permitted to a priest and forbidden only to non-priests,

that became mixed with one hundred pieces of pure ordinary food—

and likewise a slice of pure showbread

which is permitted to a priest and forbidden only to non-priests,

that became mixed with one hundred slices of pure ordinary food—

according to everyone, it shall not rise,

since it is possible to sell them all to a priest at a small loss, and they are also things that are generally sold by counting; therefore they are not nullified.

In any event, it teaches in the first clause,

that a piece among pieces

shall rise.

And from here Rabbi Yohanan proved that “that whose manner is to be counted we taught,” and a piece is nullified.

Rabbi Hiyya, son of Rav Huna, said

to establish the position of Reish Lakish, who holds that “everything whose manner is to be counted we taught,” and this baraita is difficult for him, since a piece’s manner is to be counted, and nevertheless it is nullified:

Here, with what are we dealing?

With

a piece that

has been mashed,

and its manner is no longer to be counted. And it is not significant, and is nullified like other substances.

And we are astonished:

If so, what is Rabbi Judah’s reason?

That is to say: This is understandable if the case does not concern something mashed, for Rabbi Judah’s reason can then be explained as his holding that “everything whose manner is to be counted” is not nullified, and therefore a piece and a slice are not nullified. But since we have explained that we are dealing with something mashed, the difficulty arises for you: What is Rabbi Judah’s reason?!