## Mishneh Torah, Tithes Chapter 10

###### Mishneh Torah, Tithes 10:1
[Mishneh Torah, Tithes 10:1](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:1)

הַמְקַבֵּל עָלָיו לִהְיוֹת נֶאֱמָן עַל הַמַּעַשְׂרוֹת וְלֹא יִהְיוּ פֵּרוֹתָיו דְּמַאי צָרִיךְ לִהְיוֹת מְעַשֵּׂר אֶת שֶׁהוּא אוֹכֵל וְאֶת שֶׁהוּא מוֹכֵר וְאֶת שֶׁהוּא לוֹקֵחַ. וְאֵינוֹ מִתְאָרֵחַ אֵצֶל עַם הָאָרֶץ. וְצָרִיךְ שֶׁיְּקַבֵּל עָלָיו דְּבָרִים אֵלּוּ בָּרַבִּים. וּכְשֶׁיָּבוֹאוּ עֵדִים נֶאֱמָנִין שֶׁקִּבֵּל דְּבָרִים אֵלּוּ בָּרַבִּים וְשֶׁהוּא רָגִיל בָּהֶם תָּמִיד הֲרֵי זֶה נֶאֱמָן עַל פֵּרוֹתָיו לוֹמַר מְעֵשָּׂרִין הֵן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person makes a commitment to be considered trustworthy¹. In his Commentary to the Mishnah (*Demai* 2:3), the Rambam explains that this term is used because, as indicated by the following halachah, the term refers to Torah scholars. *Chavair* means "friend." This term is appropriate to be used with regard to Torah scholars, because since their friendship is based on the Torah, it is true friendship, for its motivation is for the sake of heaven. with regard to the tithes [so that] his produce will not be considered as *demai*, he must tithe [the produce] he eats,² that which he sells, and that which he purchases,³ and he must not accept the hospitality of a common person. He must make these commitments in public.⁴ 10:5, it appears that he must make these statements in the presence of three people who are themselves considered as trustworthy in this regard. When trustworthy witnesses⁵. [testify] that he made these commitments in public and that he continually observe these practices, he is considered trustworthy [and his word is accepted if] he says that his produce has been tithed.

footnotes:
¹ Such a person is called a chavair
² Whether his own produce or produce he is given by others.
³ Both produce that he purchases for his own consumption and that which he purchases for commercial purposes.
⁴ From Hilchot Tumat Mishkav UMoshav
⁵ I.e., witnesses who meet the criteria for acceptable witnesses spelled out in Hilchot Edut


###### Mishneh Torah, Tithes 10:2
[Mishneh Torah, Tithes 10:2](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:2)

כָּל תַּלְמִיד חָכָם לְעוֹלָם נֶאֱמָן וְאֵינוֹ צָרִיךְ בְּדִיקָה אַחֲרָיו. וּבָנָיו וּבְנֵי בֵּיתוֹ וַעֲבָדָיו [וְאִשְׁתּוֹ] הֲרֵי הֵם כָּמוֹהוּ. תַּלְמִיד חָכָם שֶׁמֵּת וְהִנִּיחַ פֵּרוֹת אֲפִלּוּ כְּנָסָם בְּאוֹתוֹ הַיּוֹם הֲרֵי הֵן בְּחֶזְקַת מְתֻקָּנִין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Every Torah scholar is always considered trustworthy. There is no necessity to investigate his [conduct]. His children, the members of his household, his servants, and his wife, are given the same status. When a Torah scholar dies and leaves produce, even if it was gathered on the day of his death, we assume that [the appropriate separations were made].⁶ will not release anything from under his hand unless the appropriate separations have been made" (*Pesachim* 9a).

footnotes:
⁶ I.e., we assume that he separated the tithes from the produce before he died, for "We can presume that a chavair


###### Mishneh Torah, Tithes 10:3
[Mishneh Torah, Tithes 10:3](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:3)

בַּת עַם הָאָרֶץ אוֹ אִשְׁתּוֹ שֶׁנִּסֵּת לְחָבֵר וְעַבְדּוֹ שֶׁנִּמְכָּר לְחָבֵר צְרִיכִין לְקַבֵּל עֲלֵיהֶם בַּתְּחִלָּה. וּבַת חָבֵר אוֹ אִשְׁתּוֹ שֶׁנִּסֵּת לְעַם הָאָרֶץ וְעַבְדּוֹ שֶׁנִּמְכָּר לְעַם הָאָרֶץ הֲרֵי הֵן בְּחֶזְקָתָן עַד שֶׁיֵּחָשְׁדוּ. בְּנוֹ אוֹ עַבְדּוֹ שֶׁל חָבֵר שֶׁהָיוּ לְמוּדִין אֵצֶל עַם הָאָרֶץ צְרִיכִין לְקַבֵּל. בְּנוֹ אוֹ עַבְדּוֹ שֶׁל עַם הָאָרֶץ שֶׁהָיוּ לְמוּדִים אֵצֶל חָבֵר כָּל זְמַן שֶׁהֵן אֶצְלוֹ הֲרֵי הֵן כְּחָבֵר. יָצְאוּ הֲרֵי הֵן כְּעַם הָאָרֶץ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When the daughter of a common person or his wife⁷ marries a *chavair* or the servant⁸ 4:10). [of a common person] was sold to a *chavair*, they must accept the [above] requirements as at the outset.⁹ home, they will accept the standards of the home. In this instance, however, because they have a history of non-observance, they must formally accept the *chavair's* standards. When the daughter of a *chavair* or his wife marries a common person or the servant [of a *chavair*] was sold to a common person, we assume that they maintain their observance¹⁰ until they act in a manner that arouses suspicion. A son or a servant of a *chavair* who would frequently visit a common person must formally accept [the above requirements].¹¹ When a son or a servant of a common person would frequently visit a *chavair*, as long as he is in his domain, he is considered like a *chavair*. When he departs, he is considered as a common person.¹² compares the final two clauses of this halachah and draws an ethical lesson. It is more likely that a person with proper habits will become lax due to the bad habits of a friend than a person with improper habits will change to the better due a friend's positive influence.

footnotes:
⁷ I.e., after she is divorced or widowed from the common person.
⁸ I.e., a Canaanite servant, for a Jewish servant is not sold to another master (Hilchot Avadim
⁹ I.e., if a woman or servant does not have a history of non-observance, it is assumed that when they become part of a chavair's
¹⁰ This applies even when they are in the common person's domain.
¹¹ I.e., since he freely associates with the common people, we suspect that he has accepted certain dimensions of their lifestyle.
¹² Rambam LeAm


###### Mishneh Torah, Tithes 10:4
[Mishneh Torah, Tithes 10:4](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:4)

מִי שֶׁאֵינוֹ נֶאֱמָן וְהָיָה אֶחָד מִבָּנָיו אוֹ מֵעֲבָדָיו נֶאֱמָן אוֹ אֶחָד מִמִּשְׁפַּחְתּוֹ לוֹקְחִין מִמֶּנּוּ וְאוֹכְלִין עַל פִּיהֶן וְאֵינָן חוֹשְׁשִׁין לְדָבָר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a person himself is not considered as trustworthy, but one of his sons or servants or another member of his family is, food may be taken from him based on their statements.¹³ We do not harbor suspicions concerning the matter.

footnotes:
¹³ I.e., if they state that the appropriate separations have been made from the produce, we accept their word.


###### Mishneh Torah, Tithes 10:5
[Mishneh Torah, Tithes 10:5](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:5)

הָיָה הוּא נֶאֱמָן וְאִשְׁתּוֹ אֵינָהּ נֶאֱמֶנֶת לוֹקְחִים מִמֶּנּוּ וְאֵין מִתְאָרְחִין אֶצְלוֹ. [הָיְתָה אִשְׁתּוֹ נֶאֱמֶנֶת וְהוּא אֵינוֹ נֶאֱמָן מִתְאָרְחִין אֶצְלוֹ וְאֵין לוֹקְחִין מִמֶּנּוּ. וְתָבוֹא מְאֵרָה לְמִי שֶׁאִשְׁתּוֹ נֶאֱמֶנֶת וְהוּא אֵינוֹ נֶאֱמָן]:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
If a person was considered trustworthy, but his wife was not considered trustworthy,¹⁴ 2:2) compares this to dwelling with a snake in its den. we may purchase produce from him,¹⁵ but we do not accept his hospitality. If his wife is trustworthy and he is not, we may accept his hospitality, but we do not purchase produce from him. May a curse be visited on one whose wife is trustworthy, but he is not.

footnotes:
¹⁴ The Jerusalem Talmud (Demai
¹⁵ For the sale of produce will be under his direct supervision.


###### Mishneh Torah, Tithes 10:6
[Mishneh Torah, Tithes 10:6](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:6)

לֹא יְשַׁמֵּשׁ חָבֵר לֹא בְּמִשְׁתֵּה עַם הָאָרֶץ וְלֹא בִּסְעֻדָּתוֹ אֶלָּא אִם כֵּן הָיָה הַכּל מְעֻשָּׂר וּמְתֻקָּן מִתַּחַת יָדוֹ. לְפִיכָךְ הָרוֹאֶה חָבֵר מְשַׁמֵּשׁ בְּמִשְׁתֵּה עַם הָאָרֶץ אוֹ בִּסְעֻדָּתוֹ הֲרֵי הַכּל בְּחֶזְקַת מְתֻקָּן וּמְעֻשָּׂר. רָאוּהוּ מֵסֵב עִם עַמֵּי הָאָרֶץ אֵין הַסְּעֻדָּה בְּחֶזְקַת מְעֻשֶּׂרֶת. שֶׁמָּא הֶחָבֵר עַל הַתְּנָאִים שֶׁבְּלִבּוֹ הוּא סוֹמֵךְ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
A *chavair* should not serve as a waiter at a drinking party or a feast of a common person unless all [the food and drink] have been tithed and the appropriate separations made under his supervision.¹⁶ Therefore if one sees a *chavair* serving at a drinking party or a feast of a common person, he can operate under the presumption that the tithes and other separations have been made.¹⁷, kashrut supervisor, in a restaurant, one may assume that the food is kosher.
If we see such a person eating together with a common person, we cannot assume that the food served at the feast has been tithed. Perhaps the *chavair* is relying on the stipulations made in his heart.¹⁸ may eat at a common person's home and separate the tithes by leaving over portions of food. He separates the tithes for his portion alone and not for all the food served. If he is serving the meal, the responsibility for the kashrut of the food is his. If he is merely dining, he has no general responsibility as stated in the following halachah.

footnotes:
¹⁶ I.e., he cannot rely on the common person's word that the separations have been made. He must supervise the separations himself.
¹⁷ To cite a contemporary application of this concept: If one sees a mashgiach
¹⁸ As explained in Chapter 9, Halachot 7-11, a chavair


###### Mishneh Torah, Tithes 10:7
[Mishneh Torah, Tithes 10:7](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:7)

כְּשֵׁם שֶׁאָדָם סוֹעֵד אֵצֶל עַם הָאָרֶץ וְסוֹמֵךְ עַל תְּנָאוֹ כָּךְ הוּא צָרִיךְ לִהְיוֹת מַתְנֶה עַל בְּנוֹ וַאֲפִלּוּ הָיָה בְּנוֹ בְּמָקוֹם אַחֵר. אֲבָל אֵינוֹ צָרִיךְ לִהְיוֹת מַתְנֶה עַל אַחֵר חוּץ מִבְּנוֹ וַאֲפִלּוּ הָיָה עִמּוֹ בְּמִשְׁתֶּה. לְפִיכָךְ בֶּן חָבֵר שֶׁהָיָה מֵסֵב בְּמִשְׁתֶּה עַם הָאָרֶץ אֵין הַסְּעֻדָּה בְּחֶזְקַת מְעֻשֶּׂרֶת שֶׁמָּא אָבִיו הִתְנָה עָלָיו:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
Just as a person may eat with a common person and rely on the conditions in his heart, so too, he must make a stipulation with regard to what his son eats.¹⁹ must make stipulations for himself, so too, he must make stipulations for his son. [This applies] even if his son is in another place.²⁰ He does not have to make a stipulation with regard to another person aside from his son even if that person was together with him at the feast.
Therefore if the son of a *chavair* is present at a feast with a common person, we cannot assume that the food was tithed, for perhaps [the *chavair*] made a stipulation for [the food] his son ate.²¹

footnotes:
¹⁹ I.e., just as the previous halachah explains how the chavair
²⁰ The son was eating together with a common person, but the father was not.
²¹ As the previous halachah stated with regard to his own self.


###### Mishneh Torah, Tithes 10:8
[Mishneh Torah, Tithes 10:8](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:8)

עַם הָאָרֶץ שֶׁנָּתַן מָעָה לְחָבֵר וְאָמַר לוֹ קַח לִי אֲגֻדַּת יָרָק אַחַת אוֹ גְּלֻסְקָא אַחַת לוֹקֵחַ לוֹ סְתָם וּפָטוּר מִלְּעַשֵּׂר. וְאִם הֶחֱלִיף אֶת הַמָּעָה חַיָּב לְעַשֵּׂר וְאַחַר כָּךְ יָבִיא לוֹ. וְאִם פֵּרֵשׁ הֶחָבֵר וְלֹא לְקָחָן סְתָם אֶלָּא אָמַר לַחֶנְוָנִי אֲגֻדָּה זוֹ שֶׁאֲנִי לוֹקֵחַ מִמְּךָ לַחֲבֵרִי אֲנִי קוֹנֶה אוֹתָהּ וְזוֹ לְעַצְמִי אֲנִי קוֹנֶה אוֹתָהּ. זוֹ שֶׁלָּקַח לְעַצְמוֹ חַיָּב לְעַשְּׂרָהּ. וְזוֹ שֶׁלָּקַח לַחֲבֵרוֹ אֵינוֹ צָרִיךְ לְעַשְּׂרָהּ. וְאִם נִתְעָרְבוּ אֲפִלּוּ נִתְעָרְבָה אַחַת שֶׁלּוֹ בְּמֵאָה שֶׁל חֲבֵרוֹ מְתַקֵּן הַכּל דְּמַאי. וְאַחַר כָּךְ יִתֵּן לַחֲבֵרוֹ שֶׁשְּׁלָחוֹ לִקַּח לוֹ:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a common person gives a *meah*²² to a *chavair* and tells him: "Buy me a bunch of vegetables or a cake," he may purchase it for him without any qualification and is not obligated to tithe it.²³ must tithe what he buys and sells. Nevertheless, in this instance, he is not considered as buying or selling, but merely as acting as an agent for the common person.
In his Commentary to the Mishnah (*Demai* 6:12), the Rambam elaborates in his description of this situation, explaining that we are speaking about a situation where the seller of the produce is also a *chavair* and knows that the other *chavair* has been sent by the common person to purchase produce. If the *chavair* who is the agent asks to purchase produce without qualifying his statements and explaining who he is purchasing it for, the seller must give him tithed produce. For he knows that the agent is purchasing for the common person and he does not want to cause the common person to sin. If [the agent] exchanged the *meah*, he is obligated to tithe [the produce he purchased].²⁴).
If the *chavair* was explicit and did not buy the produce without explanation, but instead said: "This bunch of produce that I am purchasing from you is being bought for my colleague and this bunch is being bought for myself," he is obligated to tithe [only] the produce that he took for himself. He does not have to tithe [the bunch he purchased for his colleague].²⁵ untithed produce, for he knows that the *chavair* will not partake of it without tithing it (the Rambam's Commentary to the Mishnah *loc. cit.*). If these [two batches of produce] became intermingled, even if one measure [belonging to the *chavair*] becomes mixed with 100 [belonging to the common person], he must make the separations as if the entire quantity was *demai*.²⁶ and say that the produce that the agent takes as his own was in fact the produce from which he separated the tithes.
All the above applies if the purchaser does not ask the seller if the produce was tithed. If, however, he asks the seller and the seller states that the produce was tithed, the agent does not have to make any separations, since the seller is also trustworthy (*ibid.*). *Kin'at Eliyahu* questions the very basis of the Rambam's assumption. For if the seller is a *chavair*, he would always tithe his produce and there would be no obligation to tithe produce purchased from him. See also the Radbaz who understands the halachah as speaking about a seller who is a common person. [Only] afterwards²⁷ may he give the produce to the colleague who sent him to purchase them for him.

footnotes:
²² A silver coin of little value employed in the Talmudic era.
²³ I.e., as stated in Halachah 1, a chavair
²⁴ If the seller sees that the agent uses his own money, he might suspect that he is purchasing the produce for himself and not for the common person. Hence, the seller might not tithe the produce (Kessef Mishneh
²⁵ The seller will not give him untithed produce for the common person, because he fears that he will partake of it without tithing it. He may, however, give the chavair
²⁶ We do not apply the principle of bereirah
²⁷ I.e., after he separated the tithes.


###### Mishneh Torah, Tithes 10:9
[Mishneh Torah, Tithes 10:9](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:9)

חֲמִשָּׁה שֶׁאָמְרוּ לְאֶחָד צֵא וְהָבֵא לָנוּ חָמֵשׁ אֲגֻדּוֹת שֶׁל יָרָק. וְהֵבִיא לְכָל אֶחָד וְאֶחָד בִּפְנֵי עַצְמוֹ. חֲבֵרִים שֶׁבָּהֶן אֵין צְרִיכִין לְעַשֵּׂר אֶלָּא עַל חֶלְקָן בִּלְבַד. הֵבִיא לָהֶן בְּעִרְבּוּב חֲבֵרִים שֶׁבָּהֶם צְרִיכִין לְעַשֵּׂר הַכּל:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When five people tell one person: "Bring us five bunches of vegetables," and [the agent] brings each person one bunch individually, the *chavairim* among [the recipients] are required to tithe only their portions.²⁸ If [the agent] brought [the entire quantity] mixed together, the *chavairim* among [the recipients] are required to separate tithes for the entire amount.²⁹ (Radbaz). Thus when making the division, it is as if each person is selling to the other (*Kessef Mishneh*). Alternatively, the agent indeed purchased the produce for all five individuals and then the entire mixture became intermingled (Rav Yosef Korcus).

footnotes:
²⁸ We do not require them to separate tithes for the entire amount. They are not responsible for the portion of the other individuals.
²⁹ Since the portion belonging to the common person is not distinct, we do not apply the principle of bereirah


###### Mishneh Torah, Tithes 10:10
[Mishneh Torah, Tithes 10:10](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:10)

עַם הָאָרֶץ שֶׁאָמַר לְחָבֵר צֵא וְלַקֵּט לִי תְּאֵנִים מִתְּאֵנָתִי אוֹכֵל מֵהֶן הֶחָבֵר עַרְאַי וּמְעַשְּׂרָן [דְּמַאי]. וְאִם אָמַר הֶחָבֵר לְעַם הָאָרֶץ לִלְקֹט לוֹ וְשָׁמַע חָבֵר אַחֵר זֶה הָאַחֵר אוֹכֵל וְאֵינוֹ צָרִיךְ לְעַשֵּׂר שֶׁאֵין הֶחָבֵר מוֹצִיא דָּבָר שֶׁאֵינוֹ מְתֻקָּן מִתַּחַת יָדוֹ וְחֶזְקָתוֹ שֶׁהִפְרִישׁ עָלֶיהָ מִמָּקוֹם אַחֵר. אַף עַל פִּי שֶׁלֹּא נֶחְשְׁדוּ חֲבֵרִים לִתְרֹם שֶׁלֹּא מִן הַמֻּקָּף, כְּדֵי לְסַלֵּק הַמִּכְשׁוֹל מִלִּפְנֵי עַם הָאָרֶץ תּוֹרְמִין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a common person tells a *chavair*: "Collect figs for me from my fig tree," the *chavair* may snack from them³⁰ and tithe them as one tithes *demai*.³¹). The *Kessef Mishneh*, by contrast, explains that there is an error in the text and he is in fact making separations from produce that is definitely untithed.
If a *chavair* told a common person to gather figs for him and another *chavair* heard him, the latter may partake [of the figs] without tithing them. [The rationale is that] a *chavair* will not release produce from his domain unless the appropriate separations were made. [Thus] we can assume that [the owner] separated [*terumah* and the tithes for this produce] from other [produce]. Although [generally] we do not suspect that a *chavair* will separate *terumah* from produce that is not in the same place as the *terumah*,³² 3:17 with regard to the great *terumah*, *ibid.*:20 with regard to *terumat ma'aser*. he may do so to prevent the common person from confronting a spiritual stumbling block.³³. We do not, however, fear that the common person will partake of produce without separating the great *terumah*.

footnotes:
³⁰ Without tithing. Since a present is not like a sale (Chapter 5, Halachah 6), he is not considered to have purchased the figs from the common person. That would have required him to tithe (Radbaz).
³¹ If he desires to eat a significant meal of them. He cannot be certain that the produce is untithed, because it is possible that the common person separated the tithes from other produce (ibid.
³² See Hilchot Terumah
³³ For we fear that the common person will partake of the produce without separating the tithes and thus without separating terumat ma'aser


###### Mishneh Torah, Tithes 10:11
[Mishneh Torah, Tithes 10:11](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:11)

מֻתָּר לְהַאֲכִיל אֶת הָעֲנִיִּים וְאֶת הָאוֹרְחִים דְּמַאי וְצָרִיךְ לְהוֹדִיעָן. וְהֶעָנִי עַצְמוֹ וְהָאוֹרֵחַ אִם רָצוּ לְתַקֵּן מְתַקְּנִין:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
It is permitted to feed³⁴ 3:1), the Rambam explains that this wording implies that the poor are given only one meal's worth of food. If they are given a substantial amount, they must make the appropriate separations. Support for this leniency can be derived from the fact that the majority of the common people do in fact separate the tithes. *demai* to the poor and to guests.³⁵.).
Although guests may themselves be wealthy, since they are required to accept hospitality, they are considered as poor (*Meiri, Eruvin* 31a). They must, however, be notified of such. If the poor person or the guest desire to make the appropriate separations, they should.

footnotes:
³⁴ In his Commentary to the Mishnah (Demai
³⁵ Without separating tithes from it. This is a leniency instituted so that people will give charity and show hospitality (ibid


###### Mishneh Torah, Tithes 10:12
[Mishneh Torah, Tithes 10:12](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:12)

גַּבָּאֵי צְדָקָה גּוֹבִין סְתָם מִכָּל אָדָם וּמְחַלְּקִים סְתָם וְהָרוֹצֶה לְתַקֵּן יְתַקֵּן:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
The collectors of charity collect from all people³⁶ without clarifying [whether separations have been made] and they divide the donations without specifications. If one desires to make the appropriate separations, he should.

footnotes:
³⁶ I.e., even common people.


###### Mishneh Torah, Tithes 10:13
[Mishneh Torah, Tithes 10:13](https://torahapp.org/share/book/Mishneh%20Torah%2C%20Tithes/r/10:13)

רוֹפֵא חָבֵר שֶׁהָיָה מַאֲכִיל לְחוֹלֵה עַם הָאָרֶץ מִפֵּרוֹת עַם הָאָרֶץ נוֹתֵן לְתוֹךְ יָדוֹ אֲבָל לֹא לְתוֹךְ פִּיו. וְאִם הָיָה הַדְּמַאי שֶׁל רוֹפֵא אֲפִלּוּ לְתוֹךְ יָדוֹ לֹא יִתֵּן. וְכֵן אִם יָדַע שֶׁהוּא טֶבֶל וַדַּאי אֲפִלּוּ לְתוֹךְ יָדוֹ אָסוּר:

**Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007:**
When a doctor who is a *chavair* is feeding a common person who is sick³⁷ 155:3). Nevertheless, since the prohibition against *demai* is more of a safeguard than an outright ban, leniency was granted. from the produce of a common person, he should place [the food] in his hand, but not in his mouth.³⁸. If the *demai* belonged to the doctor, he should not even place it in his hand. And similarly, if he knows that it is definitely *tevel*,³⁹ it is forbidden to place it in his hand.

footnotes:
³⁷ But not in mortal danger. Needless to say, if the sick person is in mortal danger, any prohibition can be violated to save his life. A person who is not dangerously ill is generally not permitted to partake of any substance that is forbidden by Rabbinic decree (Shulchan Aruch, Yoreh De'ah
³⁸ So that he will not be directly responsible for feeding him demai
³⁹ Even if it belongs to the common person.