Study Yevamot folio 89B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
מאי שנא מהא דתנן: מן הנקוב על שאין נקוב — תרומתו תרומה, ולא תאכל עד שיוציא עליה תרומה ומעשר ממקום אחר.
in what way is this case different from that which we learned in a Mishnah (Demai 5:10): If one separates teruma from that which grew in a perforated pot for that which is from a non-perforated pot, his teruma is teruma, but it may not be eaten until he removes on behalf of that portion itself teruma and tithe from another place? In other words, the portion he separated as teruma is not entirely consecrated, as it too is considered untithed produce in the sense that teruma must be separated for it. In contrast, one who sets aside impure teruma does not have to separate teruma from that portion itself.
שאני הכא, דמדאורייתא תרומה מעלייתא היא, כדרבי אלעאי. דאמר רבי אלעאי: מנין לתורם מן הרעה על היפה שתרומתו תרומה — דכתיב: ״ולא תשאו עליו חטא בהרימכם את חלבו ממנו״.
The Talmud answers: Here, with regard to ritually impure teruma, it is different, as by Torah law it is in fact full-fledged teruma, but the rabbis penalized him by making him separate teruma again. This is in accordance with the opinion of R' Elai, as R' Elai said: From where is it derived with regard to one who separates teruma from poor-quality produce for superior-quality produce that his teruma is teruma? As it is written with regard to teruma: “And you should bear no sin by reason of it, seeing that you have set apart from it its best” (Numbers 18:32). This verse states that if one separated teruma from inferior-quality produce he has committed a sin, which shows that his action is effective, as R' Elai proceeds to explain.
ואם אין קדוש — נשיאות חטא למה? מיכן לתורם מן הרעה על היפה — שתרומתו תרומה.
R' Elai elaborates: And if this inferior portion is not sanctified as teruma at all, why is there a bearing of sin? If the produce does not have the status of teruma he has not done anything, which means that his action cannot be considered a transgression. From here we learn with regard to one who separated from the bad for the good that his teruma is teruma after the fact. Similarly, the teruma of one who separates ritually impure food for pure food is valid teruma by Torah law.