Any [consecrated item] that is fit for [offering upon] the Altar but not for Temple upkeep, [or fit] for Temple upkeep but not for [offering upon] the Altar, [or] neither [fit] for [offering upon] the Altar nor for Temple upkeep, is subject to me’ilah.  How so? [If] one consecrated a pit filled with water, a manure dump filled with manure, a dovecote filled with doves, a tree filled with fruit, [or] a field filled with grasses, both they and their contents are subject to me’ilah. But if one consecrated a pit and it subsequently became filled with water, a manure dump and it subsequently became filled with manure, a dovecote and it subsequently became filled with doves, a tree and it subsequently became filled with fruit, [or] a field and it subsequently became filled with grasses, they are subject to me’ilah but their contents are not subject to me’ilah. These are the words of R’ Yehudah.  R’ Shimon says: [If] one consecrates a field or a tree, both they and their produce are subject to me’ilah because [the produce] is a growth of hekdesh.  The offspring of a maaser animal may not suckle from the maaser animal, and others would [therefore] donate [milk] for this purpose. The offspring of a consecrated animal may not suckle from the consecrated animal, and others would [therefore] donate [milk] for this purpose. Laborers may not eat of the dried figs of hekdesh, and so too, a cow may not eat of the vetch of hekdesh.

The roots of a commoner’s tree that extend into hekdesh’s [field] or the roots of hekdesh’s [tree] that extend into a commoner’s [field] are not permitted for benefit but are not subject to me’ilah.  A spring that flows from a field of hekdesh is not permitted for benefit but is not subject to me’ilah. [Once the water] flows out of the [hekdesh] field, one may derive benefit from it.  The [libation] water that is in the golden jug is not permitted for benefit but is not subject to me’ilah. [Once the water] was placed into the flask, it is subject to me’ilah.  The willow branch is not permitted for benefit but is not subject to me’ilah. R’ Eliezer the son of R’ Tzadok says: The elders used to place [the branch] in their lulavim.

A bird’s nest atop a tree of hekdesh is not permitted for benefit but is not subject to me’ilah. [Regarding a bird’s nest] that is in an asheirah, one should knock it down with a stick. [If] one consecrates a forest, everything it contains is subject to me’ilah. [If] the Temple treasurers purchased trees, the trees are subject to me’ilah, but the shavings and the leaves are not subject to me’ilah.

Items consecrated for the Altar combine with one another for me’ilah, and to make one liable on their account for piggul, nossar, or tamei. Items consecrated for Temple up- keep combine with one another [for me’ilah]. Items consecrated for the Altar and items consecrated for Temple upkeep combine with one another for me’ilah.

Five components of an olah combine with one another: the meat, the cheilev, the flour, the wine, and the oil. Six [components] of a todah [combine with one another]: the meat, the cheilev, the flour, the wine, the oil, and the loaves. Terumah, terumas maaser, terumas maaser of demai, challah, and bikkurim, combine with one another to prohibit, and to make one liable on their account for the [surcharge of] one-fifth.

All piggul [foods] combine with one another. All nossar [foods] combine with one another. All neveilos combine with one another. All shera- tzim combine with one another. The blood of a sheretz and its meat combine with each other.  R’ Yehoshua stated a general rule: All [items] whose tumah [transmission] and [minimum] measure are the same, combine with one another. [If] their tumah [transmission is the same] but not their [minimum] measure, [or if] their [minimum] measure [is the same] but not their tumah [transmission], [or if] neither their tumah [transmission] nor their [minimum] measure [are the same], they do not combine with one another.

Piggul and nossar do not combine with each other, because they are two [distinct] names. A sheretz and neveilah, as well as neveilah and flesh of a [human] corpse, do not combine with each other to transmit tumah even like the more-lenient [aspect] of the two. Food that contracted tumah from an av hatumah and [food] that contracted tumah from a vlad hatumah combine with each other to transmit tumah like the more-lenient [aspect] of the two.

All foods combine with one another: to disqualify one’s body with half a peras; for the food of two meals for an eruv [techumim]; for the egg’s volume to transmit the tumah of foods; for the dried fig’s volume for carrying out [of a domain] on the Sabbath; for the date’s volume on Yom Kippur.  All beverages combine with one another: to disqualify one’s body with a revi’is and for the “fill of a cheek” on Yom Kippur.

Orlah and kilayim of the vineyard combine with each other. R’ Shimon says: They do not combine.  Cloth and sack, sack and hide, hide and a mat, combine with one another. R’ Shimon says: Since they are fit to contract tumah as a seat.

One who derives a perutah’s worth of benefit from hekdeish, even though he did not deteriorate [it], has committed me’ilah; [these are] the words of R’ Akiva. But the Sages say: Any article that is subject to deterioration, one has not committed me’ilah unless he deteriorates [it], while any article that is not subject to deterioration, once one has derived benefit [from it], he has committed me’ilah. How so? She placed a necklace on her neck, a ring on her hand, [or] she drank from a golden cup —- once she has derived benefit [from it], she has committed me’ilah. [If] he wore a shirt, covered [himself] with a cloak, [or] chopped with an ax, he has not committed me’ilah unless he deteriorated [it].  [If] one plucked [hair] from a chatas when it is alive, he has not committed me’ilah unless he deteriorated [it]. [If one plucked hair from the chatas] when it is dead, once he has derived benefit [from it], he has committed me’ilah.

[If] one derived half a perutah’s worth of benefit [from a consecrated object] and deteriorated [it] by half a perutah, or he derived a perutah’s worth of benefit from one object and de- teriorated a different object by one perutah’s worth, he has not committed me’ilah until he derives one perutah’s worth of benefit and causes one perutah’s worth of deterioration in one object.