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1. If the meat of an animal was unpalatable even before the animal died, the meat is not considered Neveilah.
2. The meat of an animal became unpalatable after the animal died. Rebbi Meir and Rebbi Shimon disagree about whether the meat is considered Neveilah.
3. Ula says that the disagreement between Rebbi Meir and Rebbi Shimon applies when the taste from a prohibited item improves the flavor of a dish at the time it falls in, and only later the taste becomes detrimental.
4. Rebbi Yochanan says that the disagreement between Rebbi Meir and Rebbi Shimon applies when taste from a prohibited item worsens the flavor of a dish immediately when it falls in.
5. Sourdough of Chulin fell into dough and made it rise, and then sourdough of Terumah or Kil'ei ha'Kerem fell into the dough. According to Rebbi Meir, the dough is prohibited. Rebbi Shimon disagrees.
6. Sourdough of Chulin and Terumah fell into dough at the same time, and there is enough of each one to make the dough rise. According to Rebbi Meir, the dough is prohibited. Rebbi Shimon disagrees.
7. Sourdough of Terumah fell into dough and subsequently sourdough of Chulin fell in. Everyone agrees that the dough is forbidden.
8. Prohibited wine fell into lentils, or prohibited vinegar fell into beans. According to Rebbi Meir, the mixture is prohibited. Rebbi Shimon disagrees.
9. According to the Tana Kama, if Orlah and Kil'ei ha'Kerem together are mixed with less than 200 parts of Chulin, they combine to prohibit the mixture. Rebbi Shimon disagrees and says that they do not combine (and thus the mixture is permitted).
10. A rat fell into beer. Rav prohibited the beer.
11. A Sheretz and Shichvas Zera are Metamei when moist, but not when dry.
A BIT MORE
1. Since the meat was unpalatable before the prohibition of Neveilah came into effect, the prohibition of Neveilah does not take effect.
2. According to Rebbi Meir, since the prohibition of Neveilah took effect before the meat became unpalatable, the prohibition remains in effect. According to Rebbi Shimon, the prohibition is eliminated when the meat becomes unpalatable.
3. According to Rebbi Meir, the taste from the prohibited item causes the dish to be prohibited even though it eventually gives a bad taste to the dish. Rebbi Shimon disagrees. However, if it gives a bad taste to the dish immediately when it falls into the food, the mixture is permitted.
4. If the taste from a prohibited improves the flavor of a dish at the time it falls in but later it gives a bad taste to the dish, there is a doubt about whether Rebbi Yochanan maintains that the disagreement applies in that case as well.
5. According to Rebbi Shimon, since the dough already rose, the Terumah or Kil'ei ha'Kerem was detrimental to the dough and therefore it is permitted. Why, according to Ula, does Rebbi Meir prohibit the mixture, if the taste of the prohibited item was detrimental to the mixture at the time that it fell in? The forbidden sourdough is beneficial to the mixture in another way: it enables this dough to ferment other doughs.
6. Since each one is sufficient to make it rise, the overabundance of sourdough is detrimental to the dough. Therefore, it is permitted according to Rebbi Shimon. The Terumah helped make the dough rise faster. The permitted sourdough also helped make it rise. Therefore, the Terumah sourdough is not considered something that improved the mixture before it became detrimental.
7. At the time the Terumah fell in, it improved the dough. Later, after the sourdough of Chulin fell in, the Terumah became detrimental to the dough. Nevertheless, it is forbidden even according to Rebbi Shimon.
8. The wine gives a bad taste to the lentils and the vinegar gives a bad taste to the beans.
9. If Orlah or Kil'ei ha'Kerem alone was mixed with less than 200 parts, it is forbidden even according to Rebbi Shimon. He maintains that the two prohibitions do not combine to prohibit the mixture.
10. Rav may maintain that when a prohibited item gives a bad taste it is permitted. A rat is an exception. Perhaps he learns that a rat gives a good taste to a mixture.
11. It is a Gezeiras ha'Kasuv that a Sheretz is Metamei only when it is in a state similar to its state when it died. Shichvas Zera is Metamei only when it is still fit for conception.
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