Study Nazir folio 37A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
בשלמא לדידי דאמינא משום דהיתר מצטרף לאיסור, כגון דנפישי חולין. אלא לדידך דאמרת משום דאיכא כזית בכדי אכילת פרס — כי נפישי חולין מאי הוי?
Granted, according to my opinion, as I say that this is because permitted food combines with forbidden food, I can explain that this is referring to a case where there is more non-sacred produce than teruma, and the combination assumes the status of the forbidden item or teruma only when those are the majority. However, according to your opinion, that you say this is because there is an olive-bulk consumed in the time it takes to eat a half-loaf of bread, then even if there is more non-sacred produce, what of it? In any case there is an olive-bulk of teruma eaten within the time it takes to eat a half-loaf of bread.
אמר ליה: הנח לתרומה בזמן הזה דרבנן.
Rav Dimi said to Abaye: Leave aside teruma in the present, as it applies by rabbinic law. Since the exile of the Jewish people from Eretz Yisrael, the halakhot of teruma and tithes apply by rabbinic law, not Torah law. This is the basis for the lenient ruling with regard to this mixture.
אמר ליה אביי: ממאי דהאי ״משרת״ להיתר מצטרף לאיסור הוא דאתא? דילמא ליתן טעם כעיקר הוא דאתא!
Abaye said to him: From where do you derive that this verse: “Nor should he drink anything soaked in grapes” (Numbers 6:3), comes to teach the principle that permitted food combines with forbidden food, as stated by R' Yoḥanan (35b)? Perhaps instead it comes to establish the principle that the legal status of the flavor of a forbidden food is like that of its substance. This principle states that any food that absorbs the taste of a forbidden item assumes the status of this forbidden item itself.