Zevachim 147
ותנן ר"א אומר אם קרב הראש של אחד מהן יקרבו כל הראשים
<br> yet we learnt, R. Eliezer said: If he offered the head of one of them, all the heads must be offered? - He ruled in accordance with Hanan the Egyptian. For it was taught: Hanan the Egyptian said: Even if the blood is in the cup, he brings its companion and pairs it. <br>
הוא דאמר כחנן המצרי דתניא חנן המצרי אומר אפילו דם בכוס מביא חבירו ומזווג לו
R. Nahman said in the name of Rabbah b. Abbuha [in Rab's name]: If a ring of idolatry was mixed up with a hundred rings, and one of them fell into the Great Sea, all are permitted, because we say: The one which fell was the one which was forbidden. Raba raised an objection to R. Nahman: EVEN ONE IN TEN THOUSAND, ALL MUST BE LEFT TO DIE. Yet why so; let us say that the first which dies is the forbidden one? Said he to him: Rab ruled in accordance with R. Eliezer, for we learnt: R. Eliezer said: if he offered the head of one of them, all the heads may be offered. But surely R. Eleazar said: R. Eliezer permitted [them to be offered] only in twos, but not singly? - I also meant in twos, he replied.
אמר ר"נ אמר רבה בר אבוה אמר רב טבעת של עבודת כוכבים שנתערבה במאה טבעות ונפלה אחת מהם לים הגדול הותרו כולן דאמרינן הך דנפל היינו דאיסורא
Rab said: If a ring of idolatry was mixed up with a hundred rings, and forty of them [were] detached to one place, and sixty to another: if one [was] detached from the forty, it does not forbid
איתיביה רבא לרב נחמן אפילו אחת בריבוא ימותו כולן אמאי נימא דמית איסורא מית
[others]; if one [was detached] from the sixty, it renders [others] forbidden. Why is one from forty different? [presumably] because we say, The forbidden [article] is among the majority? Then [in the case of] one from sixty too we must say, The forbidden [article] is in the majority? Rather [this is what he said]: If the forty were all separated to one place, they do not render [others] forbidden; [if] sixty [were detached] to one place, they render [others] forbidden. When I stated this before Samuel, he said to me: Leave idolatry alone, for a doubt therein and a double doubt are forbidden for all time. <br>
א"ל רב דאמר כר' אליעזר דתנן רבי אליעזר אומר אם קרב הראש של אחד מהן יקרבו כל הראשים כולן
An objection is raised: The doubt of idolatry is forbidden, but a double doubt is permitted. How so? If a goblet of idolatry fell into a storeroom filled with goblets, all are forbidden. If one of these was detached and mixed up with ten thousand, and from the ten thousand [one was detached into] ten thousand, they are permitted? - It is a controversy of Tannaim. For it was taught, R. Judah said: pomegranates of Badan, however small their proportion, render [others] forbidden. How so? If one of them fell into ten thousand, and [one] of the ten thousand into [another] ten thousand, all are forbidden. R. Simeon b. Judah said on R. Simeon's authority: [If it fell] into ten thousand, they are forbidden; but [if one] of the ten thousand [fell] into three, and [one] of the three [fell] among others, they are permitted . <br>
והא אמר ר"א לא התיר רבי אליעזר אלא שנים שנים אבל אחד אחד לא א"ל אנא תרתי קאמינא
In accordance with whom did Samuel rule? If in accordance with R. Judah, it is forbidden even in the case of other interdicts? If in accordance with R. Simeon, then even in the case of idolatry too [a double doubt] is permitted? And should you say, R. Simeon allows a distinction between idolatry and other interdicts; then when it was taught, A doubt of idolatry is forbidden, but a double doubt is permitted,' who is its author? it is neither R. Judah nor R. Simeon? - In truth [the author of this is] R. Simeon, and he permits in the case of idolatry too, while Samuel agrees with R. Judah in one matter, but disagrees in another. <br>
אמר רב טבעת של עבודת כוכבים שנתערבה במאה טבעות ופרשו ארבעים למקום אחד וששים למקום אחר פרשה אחת מארבעים אינה אוסרת אחת מששים אוסרת
The master said: '[If one] of the ten thousand [fell] into three, and [one]' of the three [fell] among others, they are permitted.'<br>