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15 [1] A sealed barrel [of wine that is *terumah*] makes a mixture *miduma* whatever the ratio [between it and the other barrels].
What is implied? When a sealed barrel [of wine] that is *terumah* becomes mixed with several thousand sealed barrels [of ordinary wine], the entire mixture becomes *miduma*. If the barrels are opened, [the presence of the *terumah*] is nullified when 101 times its contents are present. [2] When a sealed barrel [that contains *terumah*] becomes mixed with 100 barrels and then one falls into the Mediterranean Sea, they are all permitted. We assume that it is the one that is *terumah* that fell in. This is not the case when a fig falls into 100 figs. In the latter instance, it is necessary to set aside one [fig]. [The rationale for the distinction is] that a barrel that falls into the sea is noticeable. A fig and the like which fall are not noticeable. [3] When a sealed barrel [that contains *terumah*] becomes mixed with 100 barrels and one of them is opened, he should remove one hundredth of it, and then he may drink the barrel. The other barrels are, however, forbidden until they are opened. Whenever any one of them is opened, he should remove the percentage that causes the mixture to be *miduma* and drink the remaining hundred portions.
If a barrel [containing *terumah*] became mixed with 150 barrels and 100 of them were opened, one should remove the percentage that causes the mixture to be *miduma*, i.e., one barrel and drink [the remaining barrels]. The remaining 50 are still forbidden; we do not presume that the barrel that was *terumah* was among the majority [that were opened]. Even if there are several thousand barrels, they are all considered *miduma*. Whenever any one is opened, he should remove one hundredth of it and then he may drink the remainder [of that barrel]. The other barrels, however, are *miduma*, [4] We have already explained in *Hilchot Ma'achalot Assurot* that a leavening agent or a spice causes a mixture to be forbidden regardless of how small the amount is mixed in. Therefore if a person pureed an apple that was *terumah* and put it in a dough and it caused [the dough] to leaven, the entire dough becomes *miduma* and is forbidden to non-priests. [5] When an egg, even its yolk, was flavored with spices that are *terumah*, it is forbidden, because it absorbs. [6] When yeast that is *terumah* fell into a dough and it was removed and afterwards, the mixture became leavened, [the dough] is permitted. [7] We have already explained that if *terumah* becomes mixed with a substance of a different type, [the mixture is forbidden if the *terumah*] imparts its flavor [to the mixture]. Therefore, [the following laws apply when] a diced onion is cooked together with other food. If the onion is *terumah* and the other food is ordinary produce and it is flavored by the onion, the other food is forbidden to non-priests. If the onion is ordinary produce and the cooked food is *terumah* and the flavor of the cooked food was imparted to the onion, the onion is forbidden [to non-priests]. [8] [The following laws apply if] lentils were cooked and then a dry onion was placed among them: If the onion was whole, it is permitted. If it was diced, [the ruling depends on whether] its flavor was imparted. If he cooked the onion with the lentils, whether it is whole or diced, we estimate whether it imparted its flavor. With regard to the remainder of the cooked food, regardless of whether the onion was placed upon it after it was cooked or cooked with it, or whether it was whole or diced, we estimate whether it imparted its flavor.
Why do we not estimate [whether flavor was imparted] when a whole onion was placed among cooked lentils? Because it does not absorb from them, for it is whole, nor does it impart [flavor] to them, because they have already been cooked. If the onions were soft, it is considered as if they were diced. Similarly, if its tip or its outer shell was removed or it was moist, it is considered as if it was diced. Wild onions, whether moist or dry, whether whole or diced, we see if they have imparted their flavor. [9] When one pickles vegetables that are ordinary produce with those of *terumah,* they are permitted to non-priests with the exception of onions, scallions, and garlic. [With regard to these species,] if one pickled vegetables that are ordinary produce with onions that are *terumah* or onions that are ordinary produce with onions that are *terumah*, they are forbidden to non-priests. If one pickled vegetables that are *terumah* with an onion that is ordinary produce, the onion is permitted to non-priests. [10] [The following rules apply when] olives that are ordinary produce were pickled together with olives that are *terumah*. If they were both crushed, or the ordinary olives were crushed, but those which were *terumah* were whole, or they were pickled in brine that was *terumah*, they are forbidden to non-priests. If, however, they were both whole or the olives that were *terumah* were crushed and those that were ordinary produce were whole, they are permitted, because those that are crushed absorb from those which are whole. [11] Water in which *terumah* was pickled or cooked is forbidden to non-priests. [12] The laws governing *terumah* apply to anise as long as it has not yet flavored a dish [of food]. Once it has flavored a dish, the laws of *terumah* no longer apply. [13] [The following laws apply when a person] removes a warm loaf of bread [from the oven] and places it over a barrel of wine that is *terumah*. If the loaf is from wheat, it is permitted. If it is from barley, it is forbidden, because it draws forth [the wine itself]. [14] When an oven has been heated with cumin that is *terumah*, the bread is permitted. For it does not have the flavor of the cumin, only its fragrance and fragrance does not create a prohibition. [15] When barley that is *terumah* falls into a cistern of water, the water is permitted even if [the barley] spoils the flavor of the water, for food that imparts an undesirable flavor does not bring about a prohibition. [16] [The following law applies when] chilba that is *terumah* and its plant fall into a cistern of wine. If the chilba seed itself is of sufficient quantity to impart its flavor to the wine, the wine is forbidden to non-priests. [17] When there are two cups of wine: one of *terumah* and one of ordinary wine and they were each mixed with water and then combined, we consider it as if the ordinary wine was not present and as if the wine that was *terumah*was mixed with the water alone, for water is not of its type. If that water is sufficient to nullify the taste of the *terumah* wine in the mixture, the entire mixture is permitted to non-priests. If not, it is forbidden, for as we have explained, water does not nullify wine. [18] When wine that is *terumah* falls on produce, one may wash the fruits and they are permitted. Similarly, when oil that is *terumah* falls on produce, one may wash the fruits and they are permitted.
When oil [that is *terumah*] falls on [ordinary] wine, one should make it coagulate and the wine is then permitted to non-priests. If [oil that is *terumah*] mixes with brine, it should be made to coagulate, then the upper layer of the brine should be removed so that all the brine that has the taste of oil will be removed. [19] A pot in which *terumah* was cooked should not be used to cook ordinary produce. If it was cooked in it, it causes it to be forbidden if its flavor is recognizable. If he washes out the pot with wine or with water, it is permitted to cook in it. If he cooked [*terumah*] in part of the pot, it is not necessary to wash out the entire pot, only the place where it was cooked. [20] The great *terumah, terumat ma'aser, challah,* and the first fruits are all referred to as *terumah*. With regard to *terumat ma'aser*, [Numbers 18:26] states: "And you shall remove the *terumah* of G‑d from it" and [*ibid.* 15:20] states that it should be "like the *terumah* of your grain heap."
With regard to *challah*, [*ibid.*] states: "You shall separate *challah* as *terumah*." And [Deuteronomy 12:17]: "You may not eat in your gates the tithes of your grain, your wine, and your oil,... and the *terumah* of your hand." Now there are no substances that are required to be brought [to Jerusalem to be eaten] that are not explicitly mentioned in the verse except the first fruits. Thus the phrase "the *terumah* of your hand" can be applied to them. Thus we see that they are [also] called *terumah*. [21] Therefore the laws regarding partaking of all four types of substances and mixtures of them and other substances are the same. All can be nullified in a mixture of 101 times the original substance. They are also all combined with each other. If they become impure, they should all be burnt. The laws that apply to *terumat ma'aser* that is *demai*, are the same that apply to *terumat ma'aser* separated from produce [from which the tithes were] definitely [not separated]. It is only that its violation is not punishable by lashes. [22] Anyone who partakes of *terumah* should recite the blessing for that particular food and then recite the blessing: "[Blessed are You... who has sanctified us with the holiness of Aaron and commanded us to partake of *terumah*." We have received the tradition and observed that people would recite this blessing even when partaking of *challah* separated in the Diaspora. For even partaking of sacred foods from the boundaries [of our Holy Land] is like service [in the Temple], as [Numbers 18:7] states: "I have granted you your priestly service as a gift."
Version: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007
Source: https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI
License: CC-BY-NC