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.

There is no commission of me’ilah after a commission of me’ilah [has already taken place] with consecrated objects, except [for] an animal and [Temple] service vessels. How so? [If] one rode upon an animal and his fellow came and rode [upon it] and his [other] fellow came and rode [upon it], [or if] one drank from a golden cup and his fellow came and drank [from it] and his [other] fellow came and drank [from it], [or if] one plucked [hair] from a cha- tas and his fellow came and plucked [hair] and his [other] fellow came and plucked [hair], they have all committed me’ilah. Rebbi says: Anything that is not subject to redemption is subject to a commission of me’ilah after a commission of me’ilah.

[If a Temple treasurer] took a consecrated stone or beam, he has not committed me’ilah. [If he] gave it to his fellow, he has com- mitted me’ilah but his fellow has not committed me’ilah. [If he] built it into his house, he has not committed me’ilah until he dwells underneath it for one perutah’s worth [of benefit].  [If a Temple treasurer] took a consecrated perutah, he has not committed me’ilah. [If he] gave it to his fellow, he has committed me’ilah but his fellow has not committed me’ilah. [If he] gave it to the bathhouse owner, even though he did not bathe, he has committed me’ilah, for [the owner] can say to him, “The bathhouse is open —- enter and bathe!”

His [own] consumption and the consumption of his fellow, his [own] benefit and the benefit of his fellow, his consumption and the benefit of his fellow, his benefit and the con- sumption of his fellow, [all] combine one with the other, even over an extended period of time.

[If] an agent carries out his assignment, the householder has committed me’ilah; [if the agent] does not carry out his assignment, the agent has committed me’ilah. How so? [If the householder] said to [his agent], “Give meat to the guests,” and [the agent] gave them liver, [or if the householder said, “Give] liver,” and [the agent] gave them meat, the agent has committed me’ilah.  [If the householder] said to [his agent], “Give them each one piece [of meat],” and [the agent] said [to them], “Take two pieces each,” and they took three pieces each, they have all committed me’ilah.  [If the householder] said to [his agent], “Bring me [money] from the alcove,” or “[Bring me money] from the box,” and [the agent] brought [it] to him, even though the householder says, “I only intended [for him to bring it] from this [place] and he brought it from this [other place],” the householder has committed me’ilah. However, if [the householder] said to [his agent], “Bring me [money] from the alcove,” and [the agent] brought it to him from the box, or [the householder said, “Bring it] from the box,” and [the agent] brought it to him from the alcove, the agent has committed me’ilah.

[A householder] sent [consecrated money] with a deaf-mute, a deranged person, or a minor: If they carried out his assign- ment, the householder has committed me’ilah; if they did not carry out his assignment, the storekeeper has committed me’ilah.  [If the householder] sent [the money] with a competent person, and remembered [that the money was consecrated] before [the agent] reached the storekeeper, the store- keeper will have committed me’ilah when he spends the money. What should he do? He takes a perutah or a utensil and says, “The consecrated perutah, wherever it is, is deconsecrated onto this,” since consecrated items can be redeemed with money or with [items that are] worth money.

[If the householder] gave [the agent] a perutah [and] said to him, “Bring me lamps with half of [the perutah] and wicks with half of [the perutah],” [and the agent] went and brought him lamps with the entire [perutah] or wicks with the entire [perutah], or [if the householder] said to [the agent], “Bring me lamps with the entire [perutah],” or “[Bring me] wicks with the entire [perutah],” [and the agent] went and brought lamps with half of it and wicks with half of it, neither of them has committed me’ilah.  However, if [the householder] said to [the agent], “Bring me lamps with half of [the perutah] from such and such a place and wicks with half of [the perutah] from such and such a place,” and [the agent] went and brought him lamps from the house of wicks and wicks from the house of lamps, the agent has com- mitted me’ilah.

[If the householder] gave [the agent] two perutos [and] said to him, “Bring me an esrog,” and [the agent] went and brought him an esrog with one perutah and a pomegranate with one perutah, both of them have com- mitted me’ilah. R’ Yehudah says: The householder has not committed me’ilah, for he can say to [the agent], “I would have wanted a supe- rior esrog and you brought me a small, inferior [one].”  [If the householder] gave [the agent] a gold dinar [and] said to him, “Bring me a shirt,” and [the agent] went and brought him a shirt with three [of the selaim] and a cloak with three [of the selaim], both of them have committed me’ilah. R’ Yehudah says: The householder has not committed me’ilah, for he can say to [the agent], “I would have wanted a superior shirt and you brought me a small, inferior [one].”

[Regarding] one who deposits money with a moneychanger: If [the money] is tied, [the moneychanger] may not use it, therefore, if [the moneychanger] spends [the money], he has committed me’ilah; if [the money] is loose, [the moneychanger] may use it, therefore, if [the moneychanger] spends [the money], he has not committed me’ilah.  [If the money is deposited] with a householder, whether [tied] or [loose], he may not use it, therefore, if he spends [the money], he has committed me’ilah.  A storekeeper is likened to a householder; these are the words of R’ Meir. R’ Yehudah says: [A storekeeper] is likened to a moneychanger.

[Regarding] a consecrated perutah that fell into a purse, or [if the owner] said, “A perutah in this purse shall be consecrated,” [then] as soon as he spends the first [perutah], he has committed me’ilah, these are the words of R’ Akiva; but the Sages say: [He does not commit me’ilah] until he spends the entire purse.  R’ Akiva agrees regarding one who says, “A perutah of this purse shall be consecrated,” that he may spend and continue [to spend the money] until he spends the entire purse.