Jerusalem Talmud Terumot Chapter 4

הַמַּפְרִישׁ מִקְצָת תְּרוּמָה וּמַעְשְׂרוֹת וּמוֹצִיא מִמֶּנּוּ תְרוּמָה עָלָיו אֲבָל לֹא לְמָקוֹם אַחֵר רִבִּי מֵאִיר אוֹמֵר אַף מוֹצִיא הוּא לְמָקוֹם אַחֵר תְּרוּמָה וּמַעְשְׂרוֹת. הַמַּפְרִישׁ מִקְצָת תְּרוּמָה וּמַעְשְׂרוֹת כו׳. מָתְנִיתָן כְּשֶׁהִפְרִישׁ וּבְדַעְתּוֹ לְהַפְרִישׁ. רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעִירָא מַתְנִיתִין בִּסְתָם. אָמַר רִבִּי מָנָא קוֹמֵי רִבִּי יוּדָן מַה וּפַלִּיג. אָמַר לֵיהּ סְתָמוֹ בְּשֶׁהִפְרִישׁ וּבְדַעְתּוֹ לְהַפְרִישׁ. מַה בֵּין מוֹצִיא מִמֶּנּוּ עָלָיו מִמּוֹצִיא מִּמֶּנּוּ עַל מָקוֹם אַחֶר. בְּשָׁעָה שֶׁהוּא מוֹצִיא מִמֶּנּוּ עָלָיו כָּל הַטֵּבֵל עָלָה בְיָדוֹ. וּבְשָׁעָה שֶׁהוּא מוֹצִיא מִמֶּנּוּ עַל מָקוֹם אַחֶר מִזֶּה וּמִזֶּה עָלָה בְיָדוֹ. וְקַשְׁיָא נָטַל לְהוֹצִיא מִמֶּנּוּ עָלָיו כָּל הַטֶּבֶל עָלָה בְיָדוֹ וְנִמְלַךְ לְהוֹצִיא מִמֶּנּוּ עַל מָקוֹם אַחֶר מִזֶּה וּמִזֶּה עָלָה בְיָדוֹ. נָטַל לְהוֹצִיא מִמֶּנּוּ עַל מָקוֹם אַחֵר מִזֶּה וּמִזֶּה עָלָה בְיָדוֹ וְנִמְלַךְ לְהוֹצִיא מִמֶּנּוּ עָלָיו כָּל הַטֵּבֵל עָלָה בְיָדוֹ. פִּיחֵת כָּל הַטֵּבֵל עָלָה בְיָדוֹ הוֹסִיף מִזֶּה וּמִזֶּה עָלָה בְיָדוֹ. אַף בְּטוֹעֶה כֵן. הָיָה סָבוּר שֶׁהוּא חַיָיב שְׁתֵּי סְאִין וְאֵינוֹ חַיָיב אֶלָּא אַחַת רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אוֹתָהּ הַסְּאָה שֶׁהוּא מַפְרִישׁ עוֹשֶׂה אוֹתָהּ תְּרוּמָה עַל מָקוֹם אַחֵר. וְהָתַנִּינָן אֲבָל לֹא עַל מָקוֹם אַחֵר. תִּיפְתַּר בְּמַרְבֶּה בִּתְרוּמָה. נִיחָא בְּמַרְבֶּה בִּתְרוּמָה. וּבְמַעְשְׂרוֹת לֹא תַנֵּי רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַעְשְׂרוֹת. אֶלָּא טַעֲמָא דְּרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מִכֵּיוָן דּוּ אָמַר כָּל הַטֵּבֵל עָלָה בְיָדוֹ מַה בֵין מוֹצִיא מִמֶּנּוּ עָלָיו מַה בֵין מוֹצִיא מִמֶּנּוּ עַל מָקוֹם אַחֵר. מַיי כְּדוֹן בְּשֶׁנִּיתְקָן רוּבּוֹ שֶׁל כְּרִי. לֹא נִתְקָן רוּבּוֹ שֶׁל כְּרִי פְּלוּגְתָא דְחִזְקִיָּה וְרִבִּי יוֹחָנָן דְּאָמַר רֵישׁ לָקִישׁ בְּשֵׁם חִזְקִיָּה טֵבֵל בָּטֵל בְּרוֹב. וְרִבִּי יוֹחָנָן אָמַר אֵין הַטֵּבֵל בָּטֵל בְּרוֹב. מִכֵּיוָן שֶׁנָּתַן דַּעְתּוֹ לְהַפְרִישׁ נִסְתַּיְימָה כָּל חִיטָּה וְחִיטָּה בִמְקוֹמָהּ. וְאִית דְּבָעֵי מֵימַר כְּהָדָא דְתַנֵּי רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב. דְּתַנֵּי רִבִּי לִיעֶזֶר בֶּן יַעֲקֹב אֵינוֹ מוֹצִיא לֹא עָלָיו וְלֹא עַל מָקוֹם אַחֵר. עַד כְּדוֹן לֹא נִיתְקַן רוּבּוֹ שֶׁל כְּרִי. נִתְקַן רוּבּוֹ שֶׁל כְּרִי. וְיָיבֹא כְהָדָא הָיוּ לְפָנָיו שְׁנֵי כִּרְיִין אֶחָד הִפְרִישׁ מִמֶּנּוּ מִקְצָת תְּרוּמָה וּמַעְשֵׂר וְאֶחָד הִפְרִישׁ מִמֶּנּוּ מִקְצָת תְּרוּמָה וּמַעְשֵׂר מָהוּ שִׁיִּתְרוֹם מִזֶּה עַל זֶה. תַּלְמִידוֹי דְרִבִּי חִיָיה רוֹבָא שְׁאָלִין לְרִבִּי חִיָיה רוֹבָא אָמַר לוֹן הַכְּסִיל חוֹבֵק אֶת יָדָיו וְאוֹכֵל אֶת בְּשָׂרוֹ. רִבִי לָעְזָר בְּשֵׁם רִבִּי חִיָיה רֹבָה אֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה.

MISHNAH: If somebody separates parts of heave or tithes, he takes from this its own heave or tithes but not for another place mixed together and he may take the rest of his obligation from the same heap since, in this case, we say that what he takes out is ṭevel and not profane. {For heave he must have the intention to give more since there is no biblical minimum for heave.} But for another heap we do not allow him to take heave or tithes from what is partially profane. R. Meїr’s position is that we accept that heave taken in any permissible way retroactively turns its material into ṭevel , so that in any case only correct heave or tithes were taken (cf. Demay Chapter 5, Notes 45,63.). Maimonides explains the Mishnah as stating that partial heave or tithes possibly remain ṭevel and therefore one must give heave or tithes from the separate produce. It cannot be returned to the original heap because possibly it is heave. R. Meїr considers it certain ṭevel . R. Abraham ben David ( Ma‘aser 1:15) declares “I have no idea where he or his teacher could have picked up such an idea,” but the correct explanation is that given by R. Simson. . Rebbi Meїr says, he may even take it for another place. HALAKHAH: “If somebody separates parts of heave or tithes,” etc. Our Mishnah [is said] in case he separated and it is his intention to separate more. Rebbi Samuel in the name of Rebbi Zeїra, our Mishnah [is said] if he did not say anything. Rebbi Mana said before Rebbi Yudan: Do they disagree? He said to him, if he did not say anything, it is as if it were his intention to separate more. What is the difference between taking from itself for itself and taking from itself for another place? When it is from itself for itself, what comes into his hand is are indistinguishable. all ṭevel . If he separates from it for another place, both together come into his hand. That is difficult: If he took [produce] with the intention of taking from itself for itself, what comes into his hand is all ṭevel . If he changed his mind to use it for another place, both together come into his hand! If he took [produce] with the intention to use for another place, both together come into his hand. If he changed his mind to take from itself for itself, all that came into his hand is ṭevel ! If he gave too little, all that came into his hand is ṭevel . If he added, both together came into his hand Chapter 5, Note 40 . . Also if he is in error it is so. If he thought that two se’ot were due but he owed only one, Rebbi Immi in the name of Rebbi Simeon ben Laqish: That [extra] seah which he separated he gives as heave for another place. But did we not state: “but not for another place”? Explain it if he increased the heave was declared as heave, it must remain in the sanctity of heave. . It is acceptable if he increased the heave, but what about tithes? Rebbi Simeon ben Laqish did not state about tithes. But the reason of Rebbi Simeon ben Laqish must be that, since we say that all the ṭevel is now in his hands, what is the difference between taking from it its own heave or that for another place, then this ṭevel should be usable for heave in all possible ways. He will restrict the use of the second batch only for freeing its own produce for tithes and heave of the tithe. ? That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality 6:3, Notes 117–121 . It is agreed that in biblical law, the prohibition of any food becomes void by a plurality of permitted matter. Cf. also Halakhah 8, Note 71 . , but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place and no one knows which grains are profane and which ṭevel . . Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place, humans cannot use the remainder of the heap for heave or tithes. . This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them ( Eccl . 4:5 ): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

מִי שֶׁהָיוּ פֵּירוֹתָיו בִּמְגוֹרָה וְנָתַן סְאָה לְבֶן לֵוִי וּסְאָה לְעָנִי מַפְרִיש עוֹד שְׁמוֹנֶה סְאִין וְאוֹכְלָן דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְרִים אֵינוֹ מַפְרִישׁ אֶלָּא לְפִי חֶשְׁבּוֹן. רִבִּי לָעְזָר בְּשֵׁם רִבִּי הוֹשַׁעְיָה עָשׂוּ אוֹתָהּ כְּפוֹעֵל שֶׁאֵינוֹ מַאֲמִין לְבַעַל הַבַּיִת. פְּשִׁיטָא הָדָא מִילְתָא נִשְׂרְפוּ הַפֵּירוֹת הַתְּרוּמָה בְטֵילָה. נִשְׂרְפָה הַתְּרוּמָה לִכְשֶׁיֵאָכְלוּ הַפֵּירוֹת קָדְשָׁה הַתְּרוּמָה לְמַפְרֵעַ.

MISHNAH: If somebody’s produce was in a storage bin and he gave a seah to a Levite and a seah to a poor person, one may separate another eight se’ot and eat them, the words of Rebbi Meïr. But the Sages say, he separates only according to the computation) who may be trusted to have given heave but not tithes. If he was seen giving one seah to a Levite and one (or at least 9/10 of a seah ) to the poor (in a year when tithe of the poor was due), we may assume that they were given as tithes, or the farmer, when interrogated, may retroactively declare them to be tithes; eight se’ot (or exactly 8 1/10) are now in order and any of his workers who is a Fellow (as defined in the Introduction to Demay ) may eat up to that amount, in the opinion of R. Meïr. But the Sages say, he has to treat any produce of the vulgar farmer according to the rules of demay , cf. Demay 7:3. . HALAKHAH: Rebbi Eleazar in the name of Rebbi Hoshaiah: They treated it following the rules of a worker who does not trust his employer) who may be trusted to have given heave but not tithes. If he was seen giving one seah to a Levite and one (or at least 9/10 of a seah ) to the poor (in a year when tithe of the poor was due), we may assume that they were given as tithes, or the farmer, when interrogated, may retroactively declare them to be tithes; eight se’ot (or exactly 8 1/10) are now in order and any of his workers who is a Fellow (as defined in the Introduction to Demay ) may eat up to that amount, in the opinion of R. Meïr. But the Sages say, he has to treat any produce of the vulgar farmer according to the rules of demay , cf. Demay 7:3. . The following is obvious: If the produce was burned, the heave becomes invalid. If the heave was burned, when the produce will be consumed, the heave will retroactively have been sanctified.

שִׁיעוּר תְּרוּמָה עַיִן יָפָה אֶחָד מֵאַרְבָּעִים. בֵּית שַׁמַּאי אוֹמְרִים אֶחָד מִשְּׁלֹשִׁים. וְהַבֵּינוֹנִית מֵחֲמִשִּׁים. וְהָרָעָה מִשִּׁשִּׁים. תָּרַם וְעָלָה בְיָדוֹ אֶחָד מִשִּׁשִּׁים תְּרוּמָה וְאֵינוֹ צָרִיךְ לִתְרוֹם חָזַר וְהוֹסִיף חַיָיב בְּמַעְשְׂרוֹת. עָלָה בְיָדוֹ מִשִּׁשִּׁים וְאֶחָד תְּרוּמָה וְיַחֲזוֹר וְיִתְרוֹם כְּמוֹת שֶׁהוּא לָמוּד בְּמִידָּה בְמִשְׁקָל וּבְמִנְיָין. רִבִי יְהוּדָה אוֹמֵר אַף לֹא מִן הַמּוּקָּף. כְּתִיב שִׁשִּׁית הָאֵיפָה מֵחוֹמֶר הַחִיטִּים וְשִׁשִּׁיתֶם אֵֶת הָאֵיפָה מֵחוֹמֶר הַשְּׂעוֹרִים. יָכוֹל תּוֹרֵם בַּחִטִּים אֶחָד מִשְּׁלֹשִׁים וּבַשְּׂעוֹרִים אֶחָד מִשִּׁשִּׁים. תַּלְמוּד לוֹמַר וְכָל תְּרוּמַת כֹּל שֶׁיְּהוּ כָּל תְּרוּמוֹת שָׁווֹת. שְׁמוּאֵל אָמַר תֵּן שִׁשִּׁית עַל שִׁשִּׁיתֶם וְנִמְצָא תוֹרֵם אֶחָד מֵאַרְבָּעִים. בֵּינוֹנִית אֶחָד מֵחֲמִשִּׁים. אָמַר רִבִּי לֵוִי כְּתִיב וּמִמַּחֲצִית בְּנֵי יִשְׂרָאֵל תִּקַּח אֶחָד אָחוּז מִן הַחֲמִשִּׁים. כָּל שֶׁאַתָּה אוֹחֵז מִמָּקוֹם אֶחָד הֲרֵי הוּא כְזֶה. מָה זֶה אֶחָד מֵחֲמִשִּׁים. אַף מַה שֶׁאַתְּ אוֹחֵז מִמָּקוֹם אַחֵר הֲרֵי הוּא כְזֶה. וְהָרָעָה אֶחָד מִשִּׁשִּׁים דִּכְתִיב וְשִׁשִּׁיתֶם הָאֵיפָה מֵחוֹמֶר הַשְּׂעוֹרִים. בֵּית שַׁמַּאי אוֹמְרִים מִשְּׁלֹשִׁים. וְשִׁשִּׁית הָאֵיפָה מֵחוֹמֶר הַשְּׂעוֹרִים. בֵּינוֹנִית מֵאַרְבָּעִים מִן הָדָא דִשְׁמוּאֵל. וְהָרָעָה מִשִּׁשִּׁים מִן הָדָא דְרִבִּי לֵוִי דְּאָמַר רִבִּי לֵוִי בַּר חִינָא כָּל הַמּוֹצִיא מַעְשְׂרוֹתָיו כְּתִיקֻּנָן אֵינוֹ מַפְסִיד כְּלוּם. מַה טַעֲמָא וַעֲשִׂירִית הַחוֹמֶר יִהְיֶה הָאֵיפָה מִן הַחוֹמֶר יִהְיֶה מַתְכּוּנְתּוֹ. לֹא צוֹרְכָה דְלֹא כְּמָה דָנָן אָמְרִין תָּרַם וְעָלָה בְיָדוֹ אֶחָד מֵחֲמִשִּׁים תְּרוּמָה וְאֵינוֹ צָרִיךְ לִתְרוֹם כֵּן בֵּית שַׁמַּאי אוֹמְרִים תָּרַם וְעָלָה בְיָדוֹ אֶחָד מֵחֲמִשִּׁים תְּרוּמָה וְאֵינוֹ צָרִיךְ לִתְרוֹם. אָמַר רִבִּי חֲנִינָה בַּר אִיסִי לֹא תַנֵּי בַּר קַפָּרָא אֶלָּא תָּרַם וְעָלָה בְיָדוֹ מֵחֲמִשִּׁים וְעַד שִשִּׁים תְּרוּמָה וְאֵינוֹ צָרִיךְ לִתְרוֹם. רִבִּי אִיסִּי בְשֵׁם רִבִּי יוֹחָנָן בְּמִתְכַּוֵּין לִפְטוֹר אֶת כִּירְיוֹ. אֲבָל אִם אֵינוֹ מִתְכַּוֵּין לִפְטוֹר אֶת כִּירְיוֹ אֲפִילוּ אַחַת עַל אַחַת. כַּהֲנָא אָמַר כְּמוֹת שֶׁהוּא לָמוּד. רִבִּי יוֹחָנָן אָמַר אֲפִילוּ אַחַת עַל אַחַת. וְהָתַנִּינָן כְּמוֹת שֶׁהוּא לָמוּד. שֶׁלֹּא לִפְחוֹת. אָמַר רִבִּי לָעְזָר כְּמוֹת שֶׁהוּא לָמוּד בְמִידָּה אִם נִתְכַּוֵון לְהוֹסִיף אֲפִילוּ בְּמִידָּה. רִבִּי יוֹנָה אָמַר רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּעָא קוֹמֵי רִבִּי יוֹחָנָן תּוֹסֶפֶת תְּרוּמָה מַה הִיא. אָמַר לֵיהּ מִשּׁוּם יָחִיד אֲנִי שׁוֹנֶה אוֹתָהּ. מַה לְחִיּוּב. מִזֶּה לִפְטוֹר. אִין תֵּימַר לְחִיּיוּב נִיחָא. אִין תֵּימַר לִפְטוֹר וּמַה אִין רִבִּי יוּדָה דְּאִית לֵיהּ שֶׁלֹּא מִן הַמּוּקָּף פָּטִיר. רַבָּנִין דְּלֵית לְהוֹן שֶׁלֹּא מִן הַמּוּקָּף לא כָּל שֶּׁכֵּן. אָתָא רִבִּי יוֹסֵי רִבִּי אִיסִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תּוֹסֶפֶת תְּרוּמָה חַיֶיבֶת בְּמַעְשְׂרוֹת. אָמַר רִבִּי יוֹסֵי הַמִּשְׁנָה אָמְרָה כֵן. אָמַר רִבִּי זְעִירָא לְרִבִּי אִיסִּי הֵיְידָא מַתְנִיתָא וְלָא אֲגִיבֵיהּ. אָמַר לֵיהּ דְּדִילְמָא הָדָא דְתַנִּינָן תָּרַם וְעָלָה בְיָדוֹ מִשִּׁשִּׁים וְאֶחָד תְּרוּמָה אֵינוֹ צָרִיךְ לִתְרוֹם. וְלֹא תַנֵּי עֲלֵיהּ חָזַר וְהוֹסִיף חַיָיב בְּמַעְשְׂרוֹת. עַד כַּמָּה אָדָם פּוֹטֵר טִיבְלוֹ דְּבַר תּוֹרָה. הוֹרָה רִבִּי יוֹנָתָן אֶחָד לְמֵאָה כִתְרוּמַת מַעֲשֵׂר. אָמַר לֵיהּ רִבִּי יוֹחָנָן מִִן מָאן שְׁמָעִיתָהּ. אָמַר לֵיהּ מִפִּילְפּוּל חֲבֵרַיָיא שְׁמָעִית הָא. דְּרִבִי יַנַּאי אָמַר אֲפִילוּ אֶחָד מֵאֶלֶף. אָמַר רִבִּי מָנָא לֵית כָּאן שִׁיעוּרָא דִּכְתִיב רֵאשִׁית דְּגָנְךָ תִירוֹשְׁךָ וְיִצְהָרֶיךָ וַאֲפִילוּ כָּל שֶּׁהוּא.

MISHNAH: The rate of heave: A generous person one in forty, the House of Shammay say, one in thirty. Average, one in fifty, and stingy, one in sixty. If somebody gave heave and it turned out to be one in sixty, this is heave and he does not have to give more. When he added, [the addition] is subject to tithes for tithes. Therefore, if the owner adds to the heave, he adds produce subject to tithing. . If it turned out to be one in sixty-one, this is heave and he has to add in his usual way, by measure, weight, or count. Rebbi Jehudah says, even from what is not earmarked. HALAKHAH: It is written ( Ez . 45:13 ): “One sixth of an ephah from a ḥomer of wheat is one tenth of a ḥomer ( Ez. 45:11 ), a sixth of an ephah is one sixtieth of a ḥomer . Verse 13 starts: “This is the heave you have to take.” , and you shall take sixths, (Northvale NJ, 1998), p. 6. from an ephah from a ḥomer of barley.” I could think he may give heave one thirtieth from wheat but one sixtieth from barley. The verse says ( Ez . 44:30 ): “All heave,” that all heaves should be equal. Samuel says, add the sixth to the sixths, it turns out that he gives heave one in forty. “Average, one in fifty.” Rebbi Levi said, it is written ( Num . 31:30 ): “From the half of the Children of Israel take one part in fifty.” All you take at another place shall be like this; just as this is one in fifty, so what you take at another place shall be like this. “And stingy, one in sixty,” as it is written: “And you shall take a sixth from an ephah from a ḥomer of barley of both mss., induced by the two occurrences of חמר. .” “The House of Shammai say, [one] in thirty.” “One sixth of an ephah from a ḥomer of barley.” Average, one in forty, following Samuel. Stingy, one in sixty following Rebbi Levi. As Rebbi Levi bar Ḥina said, he who takes out his tithes following the rules does not lose. What is the reason? ( Ez . 45:11 ) “The ephah shall be one tenth of a ḥomer , its measure shall be from the ḥomer shall be the standard, the ephah being derived from it. It is difficult to understand why אל has been changed toמן ; the sermon seems to rely on the original reading of the verse: The ephah taken for heave and tithes is to the ḥomer , additional to the ḥomer because God will soon replace it for you. .” For what do you need that? As we say, “if it turned out to be one in fifty, this is heave and he does not have to give more;” so the House of Shammai say, if it turned out to be one in fifty, this is heave and he does not have to give more. Rebbi Ḥanina bar Issi said, Bar Qappara did not state so, but “if it turned out to between one in fifty and one in sixty, this is heave and he does not have to give more.” Rebbi Assi in the name of Rebbi Joḥanan: If he wanted to free his heap. But if he did not do it in order to free his heap, even one on one. Cahana said, “in his usual way.” Rebbi Joḥanan said, even one for one. But did we not state, “in his usual way”? That he should not give less. Rebbi Eleazar said, in his usual way of measurement, but if he wants to add, even one for one. Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one; cf. Note 20 . One has to assume that Bar Qappara also will require tithing the addition if heave turned out to be exactly one in sixty. In this statement, we know only what happened if the original heave was exactly 1/60; the question of tithes < 1/60 still remains open. , this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”? How far does a man free his ṭevel by the word of the Torah? Rebbi Jonathan instructed: One in a hundred like heave of the tithe. Rebbi Joḥanan asked him, from whom did you hear this? He said, from arguments of the colleagues I understood this, although Rebbi Yannai said, even one in a thousand. Rebbi Mana said, there is no measure 137b ). It follows that in the time of RR. Jonathan and Yannai, heave was still eaten by Cohanim but in the time of R. Mana all heave was impure and had to be burned. since it is written ( Deut . 18:4 ): “The first of your grain, cider, and oil;” any amount.

הָאוֹמֵר לִשְׁלוּחוֹ צֵא וּתְרוֹם תּוֹרֵם כְדַעְתּוֹ שֶׁל בַּעַל הַבַּיִת וְאִם אֵינוֹ יוֹדֵעַ דַּעְתּוֹ שֶׁל בַּעַל הַבַּיִת תּוֹרֵם כְּבֵינוֹנִית אֶחָד מֵחֲמִשִּׁים. פָּחַת עֲשָׂרָה אוֹ הוֹסִיף עֲשָׂרָה תְּרוּמָתוֹ תְרוּמָה אִם נִתְכַּוֵון לְהוֹסִיף אֲפִילוּ אֶחָד אֵין תְּרוּמָתוֹ תְרוּמָה. הַמַּרְבֶּה בִּתְרוּמָה רִבִּי לִיעֶזֶר אוֹמֵר אֶחָד מֵעֲשָׂרָה כִתְרוּמַת מַעֲשֵׂר יוֹתֵר מִיכֵּן יַעֲשֶׂנָּהּ תְּרוּמַת מַעֲשֵׂר אֲבָל לֹא לְמָקוֹם אַחֵר. רִבִּי יִשְׁמָעֵאל אוֹמֵר מֶחֱצָה חוּלִין וּמֶחֱצָה תְרוּמָה. רִבִּי טַרְפוֹן וְרִבִּי עֲקִיבָה אוֹמְרִים עַד שֶׁיְּשַׁיֵיר שָׁם חוּלִין. עַד כְּדוֹן כְּשֶׁאָמַר לוֹ צֵא וּתְרוֹם לְדַעְתִּי. הָיָה יוֹדֵעַ דַּעְתּוֹ שֶׁל בַּעַל הַבַּיִת וְלֹא אָמַר לוֹ צֵא וּתְרוֹם לְדַעְתִּי. נִישְׁמְעִינָהּ מִן הָדָא אִם אֵינוֹ יוֹדֵעַ דַּעְתּוֹ שֶׁל בַּעַל הַבַּיִת. מִפְּנֵי שֶׁאֵינוֹ יוֹדֵעַ הָא יוֹדֵעַ אַף עַל פִּי שֶׁלֹּא אָמַר לוֹ כְּמִי שֶׁאָמַר לוֹ. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא הַפּוֹחֵת אֶחָד מֵעֲשָׂרָה תְּרוּמָה וְהַמּוֹסִיף אֶחָד מֵעֲשָׂרָה תְּרוּמָה. אֲבָל לֹא לְחוּלִין שֶׁאֵין הַפְּחָת וְהַתּוֹסֶפֶת שָׁוִין. הֵיךְ עֲבִידָא. הֲוָה יְלִיף תְּרִים חַד מִן חַמְשִׁין כַּד הוּא תְּרִים חַד מִן אַרְבָּעִין מַפְסִיד לֵיהּ שִׁיתָא רוֹבְעִין. כַּד הוּא תְּרִים חַד מִן שִׁיתִין מִתְגַּר לֵיהּ אַרְבָּעָה רוֹבְעִין. הָכָא אַתְּ מַר תְּרוּמָתוֹ תְרוּמָה. וָכָא אַתְּ אָמַר אֵין תְּרוּמָתוֹ תְרוּמָה. אָמַר רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִי הִלֵּל כָּאן בְּמִתְכַּוֵּין לִפְחוֹת כָּאן בְּמִתְכַּוֵּין לְהוֹסִיף. רִבִּי חַגַּיי בְּעָא קוֹמֵי רִבִּי יוֹסֵי. תַּנִּינָן תַּמָּן אָמַר לוֹ תֵּן לָהֶן חֲתִיכָה חֲתִיכָה וְהוּא אָמַר טְלוּ שְׁתַּיִם שְׁתַּיִם. וְהֵן נָטְלוּ שָׁלֹשׁ שָׁלֹשׁ כּוּלָּן מָעֲלוּ. וְהָכָא אַתְּ אָמַר הָכֵין. אָמַר לֵיהּ תַּמָּן מֵחֲתִיכָה הָרִאשׁוֹנָה נִסְתַּיְימָה שְׁלִיחוּתוֹ שֶׁל בַּעַל הַבַּיִת. בְּרַם הָכָא עַל כָּל חִיטָּה וְחִיטָּה נִסְתַּיְימָה שְׁלִיחוּתוֹ שֶׁל בַּעַל הַבַּיִת. מַה נְפַק מִבֵּינֵיהוֹן הָיוּ לְפָנָיו שְׁנֵי כְּרָיִים אֶחָד נִתְקַן לְדַעְתּוֹ וְאֶחָד נִתְקַן שֶׁלֹּא לְדַעְתּוֹ. רִבִּי יִרְמְיָה בְשֵׁם רִבִּי יוֹחָנָן רִבִּי יַעֲקֹב בַּר אָחָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. אַתְיָא דְּרִבִּי לִיעֶזֶר כְּבֵית שַׁמַּאי כְּמָה דְבֵית שַׁמַּאי אָמְרִין קִדְּשׁוּ מְדוּמָעִין. כֵּן רִבִּי אֱלִעֶזֶר אוֹמֵר קִדְּשׁוּ מְדוּמָעִין. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹחָנָן נִיחָא. אֶחָד מֵעֲשָׂרָה שֶׁבּוֹ קָדַשׁ לְשֵׁם תְּרוּמָה וְהַשְּׁאָר אֶחָד מֵעֲשָׂרָה תְרוּמָה וְהַשְּׁאָר טֵבֵל טָבוּל לְמַעְשְׂרוֹת. לְפוּם כֵּן צָרִיךְ מֵימַר יוֹתֵר מִיכֵּן יַעֲשֶׂנָּהּ תְּרוּמַת מַעֲשֵׂר עַל מָקוֹם אַחֵר. עַל דַּעְתֵּיהּ דְּחִזְקִיָּה קַשְׁיָא. אֶחָד מֵעֲשָׂרָה שֶׁבּוֹ קָדַשׁ לְשֵׁם תְּרוּמָה וְהַשְּׁאָר אֶחָד מֵעֲשָׂרָה תְרוּמָה וְהַשְּׁאָר טֵבֵל טָבוּל לַכֹּל. וְתַנִּינָן יוֹתֵר מִיכֵּן יַעֲשֶׂנָּה כִּתְרוּמַת מַעֲשֵׂר יַעֲשֶׂנָּה תְּרוּמַת מַעֲשֵׂר עַל מָקוֹם אַחֵר. סָבַר חִזְקִיָּה כְּהָדָא דְּתַנֵּי רִבִּי חִיָיה דְּתַנֵּי רִבִּי חִיָיה יוֹתֵר מִיכֵּן יַעֲשֶׂנָּה תְּרוּמַת מַעֲשֵׂר עַל מָקוֹם אַחֵר. מַה טַעֲמָא דְרִבִּי יִשְׁמָעֵאל רֵאשִׁית דְּגָנְךָ דַּייוֹ לְרֵאשִׁית שֶׁיְּהֵא כְדָגָן. מְנַיִין שֶלֹּא עָשָׂה כְלוּם עַד שֶׁיְּשַׁיֵיר מִקְצָת. תַּלְמוּד לוֹמַר מֵרֵאשִׁית וְלֹא כָל רֵאשִׁית.

MISHNAH: If somebody said to his agent: go and give heave, he gives heave following the intentions of the owner. If [the agent] does not know the intentions of the owner, he gives average heave, one in fifty. If he diminished by ten or added ten 98b–99b . , his heave is heave, but if he intended to exceed [the owner’s intention] by even one, his heave is not heave. If somebody increases heave, Rebbi Eliezer says, up to one tenth like the heave of the tithe. The excess he should make heave of the tithe but not for another place. Rebbi Ismael says, half profane and half heave. Rebbi Ṭarphon and Rebbi Aqiba say more, but he must retain some profane produce. HALAKHAH: So far, if he said to him, go and give heave following my intentions. If he knew the intentions of the owner but [the owner] did not tell him: go and give heave following my intentions? Let us hear from the following: “If [the agent] does not know the intentions of the owner;” therefore, if he knows even if he did not tell him, it is as if he had told him. Rebbi Abun bar Cahana said: If someone diminished by ten it is heave, and if he added ten it is heave. This does not apply to the profane [produce] since diminution and addition are not equal. How is that? If he used to give heave one in fifty, if he gives heave one in forty he makes him lose six quarters of 6 qab (cf. Peah Chapter 3, Note 108 .) The quarter is a quarter qab . The heap is originally 50 seah . Then heave 1 in 40 is 1.25 seah , for an addition of 6/4 qab . Heave 1 in 60 is 5/6 seah or 1 seah minus 4/4 qab . . If he gives heave one in sixty, he earns him four quarters. Here you say, his heave is heave, but there you say, his heave is not heave! Rebbi Ḥanina ben Rebbi Hillel said, in one case he intended to diminish, in the other to add. Rebbi Ḥaggai asked before Rebbi Yose: There 6:1 , also quoted in Babli Ketubot 98b . The case discussed is of a host who invited guests, told his agent to give each guest a piece of meat, the agent told each one to take two pieces, and each guest took three. Then it turned out that the meat was sacrificial meat illegally taken. The problem is, why should the host be liable for the action of an agent who clearly overstepped his authority, when the Mishnah here declares the agency to be null and void. One would infer that the host should not be guilty of larceny. In the Babli, the owner is held liable only if the agent told the guests to take one piece from the host and one from himself. This cannot be the interpretation of the Yerushalmi. , we have stated: “If he said to him, give them one piece, but he said, take two each, and they took three each, all committed larceny;” but here you say so? He said to him, there the agency of the owner stopped after the first piece, but here each single grain of wheat is under the agency of the owner. What is the difference? If there were before him two heaps, one put in order by his intention, the other put in order not by his intention. Rebbi Jeremiah in the name of Rebbi Joḥanan, Rebbi Jacob bar Aḥa in the name of Rebbi Simeon ben Laqish: Rebbi Eliezer follows the House of Shammai; just as the House of Shammai say, it is sanctified as dema‘ , so Rebbi Eliezer says it is sanctified as dema‘ as long as its tithes have not been given. Then one has the disagreement between Ḥizqiah and R. Joḥanan ( Chapter 1, Notes 10–12 ); following Ḥizqiah, a small amount of ṭevel can be disregarded, but not following R. Joḥanan. . In the opinion of Rebbi Joḥanan, it is simple. One tenth in it is holy as heave, of the remainder one tenth is heave and the rest is ṭevel for tithes. Therefore, he must declare: “The excess he should make heave of the tithe for another place, the excess over 11% can be separated and used for tithes from which heave of the tithe has already been given. .” In the opinion of Ḥizqiah, it is difficult. One tenth in it is holy as heave, of the remainder one tenth is heave and the rest is ṭevel for everything disappears in a plurality of other produce. If the amount given as heave is < 20%, then the ṭevel part is less than the heave part and all is heave; one cannot give heave of the tithe since there is no more ṭevel . If the amount given is > 20%, then the excess over 10%, if separated, remains ṭevel since heave was given to put the heap in order, not what was lifted as heave. That means that of the rest one first has to give heave and then he may lift heave of the tithe; this explains the involved statement in the next sentence. Ḥizqiah in Halakhah 1 of this Chapter holds that heave is determined only when it is actually taken; it is not predetermined which grain will be heave. Since everything is given as heave, it turns out that the problem is solved if Ḥizqiah reads the Mishnah in the version of his father R. Ḥiyya, that if the amount taken is > 20% he may use the excess for any heave of any of his produce. Since Great Heave can be given only from earmarked produce, the natural thing to do is to use it for heave of the tithe which can be given from one place for another. (Explanation hinted at in מיכל המים.) Since R. Ḥiyya was the teacher of Rav, it is indicated here that the version in the Mishnah found in most mss. is the Babylonian Mishnah. . But we have stated: “The excess he should treat as heave of the tithe,” he should make it heave of the tithe for another place. Hizkiah holds with what Rebbi Ḥiyya stated, as Rebbi Ḥiyya stated: “The excess he should treat as heave of the tithe for another place.” What is the reason of Rebbi Ismael? ( Deut . 18:4 ) “The beginning of your grain,” it is sufficient for the beginning to be like the grain. From where that he did not do anything unless he left some remainder? ( Num . 15:21 ) “From the beginning”, not all the beginning. 110. .

בִּשְׁלֹשָׁה פְרָקִים מְשַׁעֲרִין אֶת הַכַּלְכָּלָה בְּבִיכּוֹרוֹת וּבִסְיָפוֹת וּבְאֶמְצַע הַקַּיִץ. הַמּוֹנֶה מְשׁוּבָּח וְהַמוֹדֵד מְשׁוּבָּח הִימֶּינּוּ וְהַשּׁוֹקֶל מְשׁוּבָּח מִשְּׁלָשְׁתָּן. מִמִּי שֶׁהוּא מְשׁוּבָּח. אָמַר רִבִּי חוּנָה מְשׁוּבָּח מִן הַתּוֹרֵם מִן הָעוֹמֵד. אָמַר רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִּי הִלֵּל מַתְנִיתִין אָמְרָה כֵן וְהַשּׁוֹקֶל מְשׁוּבָּח מִשְּׁלָשְׁתָּן. אָמַר רִבִּי חִינְנָא תִּפְתָּר בִּשְׁלָשְׁתָּן וְלֵית אַתְּ שְׁמַע מִינָהּ כְּלוּם.

MISHNAH: For three periods one calibrates the measuring box, for early fruits, late fruits, and in the middle of the summer. He who counts is praiseworthy, he who measures is more praiseworthy, and he who weighs is the most praiseworthy of the three. HALAKHAH: He is praiseworthy relative to whom? Rebbi Huna said, praiseworthy relative to one who estimates heave. Rebbi Ḥinena the son of Rebbi Hillel said, does the Mishnah say so? “He who weighs is the most praiseworthy of the three.” Rebbi Ḥinena said, explain it “among the three” and it does not imply anything.

רִבִּי לִיעֶזֶר אוֹמֵר תְּרוּמָה עוֹלָה בְּאֶחָד וּמֵאָה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר בְּמֵאָה וְעוֹד. וְעוֹד זֶה אֵין לוֹ שִׁיעוּר. רִבִּי יוֹסֵי בֶּן מְשׁוּלָּם אוֹמֵר וְעוֹד קַב לְמֵאָה סְאָה שְׁתוּת לִמְדַמֵּעַ. מְנַיִין שֶׁאֵין עוֹלִין. אָמַר רִבִּי יוֹנָה כְּתִיב מִכָּל חֶלְבּוֹ אֶת מִקְדְּשׁוֹ מִמֶּנּוּ. דָּבָר שֶׁאַתְּ מֵרִים מִמֶּנוּ שֶׁאִם יִפּוֹל לְתוֹכוֹ מְקַדְּשׁוֹ. וְכַמָּה הוּא אֶחָד מִמֵּאָה. רִבִּי אֱלִיעֶזֶר אוֹמֵר מוֹסִיף סְאָה וּמַעֲלֶה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר מוֹסִיף כָּל שֶׁהוּא וּמַעֲלֶה. רִבִּי יוֹסֵי בֶּן הַמְשׁוּלָּם אוֹמֵר וְעוֹד קַב לְמֵאָה סְאָה שְׁתוּת לִמְדוּמָּע. וַהֲלָכָה כִדְבָרָיו.

MISHNAH: Rebbi Eliezer says, heave is lifted. If the amount of heave is small, it is possible to remove (“lift”) an amount equal to the heave and transfer the holiness to that food; the remainder of the food then returns to profane status. R. Eliezer states that in this respect “small” means at most 1 in 100 (1 part heave in 101 overall). R. Joshua requires that the amount be strictly less than 1 in 99+ε; ε>0 being arbitrarily small. R. Yose ben Meshullam requires that the amount of heave be at most 1 in 99.1666̄; if the amount of heave is one seah , the amount of profane grain has to be 99 seah plus one sixth of the amount causing the trouble, i. e., 99 1/6 seah . at the rate of one in 101. Rebbi Joshua says by 100 and more. This “and more” has no measure; Rebbi Yose ben Meshullam says “and more” is one qab per one hundred seah , one sixth of what makes dema‘ makes permanent dema‘ in 100 seot , one sixth is a qab . R. Joseph Caro ( Kesef Mishneh on Maimonides Terumot 13:1) takes R. Yose ben Meshullam as being more restrictive than R. Eliezer; it is difficult to read this into the Mishnah. . HALAKHAH: From where that they are not lifted? Rebbi Jonah said, it is written ( Num . 18:29 ): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it, not that dema‘ containing a minute amount of heave may be repaired. The same argument is in Sifry Num . 121. . How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred, one sixth of what makes dema‘ ; practice follows him 13:1) decides according to R. Eliezer, probably because Mishnaiot Ḥallah 1:9 , Orlah 2:1 are anonymous and follow R. Eliezer; in addition the Tosephta (5:8 ) quotes the ruling of R. Eliezer in the name of R. Yose, the most important teacher of the fourth generation, whose word is almost always to be followed. .

רִבִּי יְהוֹשֻׁעַ אוֹמֵר תְּאֵינִים שְׁחוֹרוֹת מַעֲלוֹת אֶת הַלְּבָנוֹת וְהַלְּבָנוֹת מַעֲלוֹת אֶת הַשְּׁחוֹרוֹת. עִיגּוּלֵי דְבֵילָה הַגְּדוֹלִים מַעֲלִין אֶת הַקְּטַנִּים וְהַקְּטַנִּים מַעֲלִין אֶת הַגְּדוֹלִים. הָעִיגּוּלִין מַעֲלִין אֶת הַמַּלְבֵּנִים וְהַמַּלְבֵּנִים מַעֲלִין אֶת הָעִיגּוּלִין וְרִבִּי אֱלִיעֶזֶר אוֹסֵר. וְרִבִּי עֲקִיבָה אוֹמֵר בְּיָדוּעַ מַה נָפְלָה אֵין מַעֲלוֹת זוֹ אֶת זוֹ. וּכְשֶׁאֵינוֹ יָדוּעַ מַה נָפְלָה מַעֲלוֹת זוֹ אֶת זוֹ. כֵּיצַד חֲמִשִּׁים תְּאֵינִים שְׁחוֹרוֹת וַחֲמִשִּׁים לְבָנוֹת נָפְלָה שְׁחוֹרָה שְׁחוֹרוֹת אֲסוּרוֹת וּלְבָנוֹת מוּתָּרוֹת. נָפְלָה לְבָנָה הַלְּבָנוֹת אֲסוּרוֹת וְהַשְּׁחוֹרוֹת מוּתָּרוֹת. וּבְשֶׁאֵינוֹ יָדוּעַ מַה נָפְלָה מַעֲלוֹת זוֹ אֶת זוֹ. וּבְזוֹ רִבִּי אֱלִיעֶזֶר מַחְמִיר וְרִבִּי יְהוֹשֻׁעַ מֵיקֵל. וְכֵן רִבִּי אֱלִיעֶזֶר מֵיקֵל וְרִבִּי יְהוֹשֻׁעַ מַחְמִיר בְּדוֹרֵס לִיטְרָא קְצִיעוֹת עַל פִּי הַכַּד וְאֵין יָדוּעַ אֵי זוֹ הִיא רִבִּי אֱלִיעֶזֶר אוֹמֵר רוֹאִין אוֹתָן כְּאִילּוּ הֶן פְּרוּדוֹת וְהַתַּחְתּוֹנוֹת מַעֲלוּת אֶת הָעֶלְיוֹנוֹת. וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא תַעֲלֶה עַד שֶׁיְּהֵא שָׁם מֵאָה כַּדִּים. רִבִּי אִיסִּי בְשֵׁם רִבִּי יוֹחָנָן טַעֲמָא דְרִבִּי אֱלִיעֶזֶר תְּאֵינִים שְׁחוֹרוֹת שֶׁנָּפְלוּ לְתוֹךְ הַלְּבָנוֹת אוֹכֵל אֶת הַלְּבָנוֹת. וְהַלְּבָנוֹת מַעֲלוֹת אֶת הַשְּׁחוֹרוֹת. אָמַר רִבִּי לָעְזָר כָּךְ הָיָה רִבִּי לִיעֶזֶר מֵשִׁיב אֶת רִבִּי יְהוֹשֻׁעַ וְהַלְּבָנוֹת מַעֲלוֹת אֶת הַשְּׁחוֹרוֹת מִילְתֵיהּ אָמַר בְּיָדוּעַ מַה נָפְלוּ מַעֲלוֹת זוֹ אֶת זוֹ. כַּהֲנָא אָמַר אֵין מַעֲלוֹת. עַל דַּעְתֵּיהּ דְּכַהֲנָא מַה בֵּין רִבִּי יְהוֹשֻׁעַ לְרִבִּי עֲקִיבָה בְּשֶׁיָּדַע וְשָׁכַח. עַל דַּעְתֵּיהּ דְּרִבִּי יְהוֹשֻׁעַ מַעֲלֶה. עַל דַּעְתֵּיהּ דְּרִבִּי עֲקִיבָה אֵינוֹ מַעֲלֶה. שִׁמְעוֹן בַּר בָּא בְשֵׁם רִבִּי יוֹחָנָן וְהִיא שֶׁנָּפְלָה שְׁחוֹרָה אַחַת לְתוֹךְ שְׁתַּיִם לְבָנוֹת כְּדֵי שֶׁתִּיבָּטֵל בְּרוֹב. רִבִּי זְעִירָא בְּעָא קוֹמֵי רִבִּי מָנָא לֹא מִסְתַּבְּרָא בְּתוֹךְ שָׁלֹשׁ שֶׁאִם תֹּאבַד אַחַת מֵהֶן יִהְיוּ שָׁם שְׁתַּיִם. אָמַר לֵיהּ וְאוֹף אֲנָא סָבַר כֵּן. בַּר פְּדָיָה אָמַר טוֹחֵן וּמַתִּיר. וְאַף עַל גַּב דְּבַר פְּדָיָה אָמַר אֵין בְּלִילָה אֶלָּא לְיַיִן וּלְשֶׁמֶן בִּלְבַד. מוֹדֶה הוּא הָכָא שֶׁהֵן נִבְלָלוֹת. מִילַּתְהוֹן דְּרַבָּנִין פְלִיגָא. כַּהֲנָא שָׁאַל לִשְׁמוּאֵל לֹא מִסְתַּבְּרָא הָדֵין מְדוּמָּע דְּתַנִּינָן הָכָא שֶׁרוּבָּהּ תְּרוּמָה. אָמַר לֵיהּ וַאֲנָא סָבַר כֵּן אֶלָּא תְּסַלֵּק לְאַרְעָא דְיִשְׂרָאֵל אַתְּ שְׁאִיל לָהּ. כַּד סְלַק שְׁמַע הָדָא דָמַר רִבִּי יוֹסֵי בְשֵׁם רִבִּי יוֹחָנָן וַאֲפִילוּ סְאָה שֶׁנָּפְלָה לְתוֹךְ תִּשְׁעִים וְתֵשַׁע חוּלִין. אָמַר רִבִּי אַבָּהוּ כָּךְ מֵשִׁיב רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אֶת רִבִּי יוֹחָנָן וְאוֹתָהּ סְאָה הִיא פוֹטֶרֶת אֶת הַכֹּל. וְכִי עִיגּוּל בְּעִיגּוּלִין דָּבָר בָּרִיא שֶׁתְּרוּמָה עָלְתָה בְיָדוֹ וְאַתְּ אָמַר קַל הוּא וְאַף הָכָא קַל הוּא. וִיתִיבִינֵיהּ שַׁנְיָיא בְעִיגּוּלִין שֶׁכְּבָר בָּטְלוּ. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי תְּרֵיהוֹן בְּשֵׁם רִבִּי זְעִירָא אֲפִילוּ חִיטִּין בְחִיטִּין טוֹחֵן וּמַתִּיר. הָיוּ לְפָנָיו עֶשְׂרִים תְּאֵינִים וְנָפְלָה אַחַת לְתוֹכָן וְאָבְדָה אַחַת לְתוֹכָן וְאָבְדָה אַחַת מֵהֶן. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר סְפֵיקוֹ בָטֵל בְּרוֹב. רִבִּי יוֹחָנָן אָמַר כּוּלָּן נַעֲשׂוּ הוֹכִיחַ. מוֹדֵי רִבִּי יוֹחָנָן שֶׁאִם תָּרַם מֵהֶן עַל מָקוֹם אַחֵר אוֹ שֶׁרִיבָה מִמָּקוֹם אַחֵר עֲלֵיהֶן שֶׁסְּפֵיקָן בָּטֵל בְּרוֹב. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ בְּשֵׁם רִבִּי הוֹשַׁעְיָה הָיוּ לְפָנָיו מֵאָה וַחֲמִשִּׁים חָבִיּוֹת וְנִתְפַּתְּחוּ. מֵאָה מוּתָּרוֹת וַחֲמִשִּׁים אֲסוּרוֹת וְהַשְּׁאָר לִכְשֶׁיִּתְפַּתְּחוּ מוּתָּרוֹת. אָמַר רִבִּי זְעִירָא לֹא אָמַר אֶלָּא לִכְשֶׁיִּתְפַּתְּחוּ הָא לְכַתְּחִילָּה אָסוּר. רִבִּי זְעִירָא בְשֵׁם רִבִּי פְדָיָה תְּרוּמָה אוֹסֶרֶת בְּוַודַּיָיהּ בְּמֵאָה וּסְפֵיקָהּ בַּחֲמִשִּׁים. הָא שִׁשִּׁים לֹא שִׁבְעִים לֹא עַד חֲמִשִּׁים צְרִיכָה רוֹב מִיכָּן וָאֵילַךְ אֵינָהּ צְרִיכָה רוֹב. אָמַר רִבִּי חוּנָא כֵּינִי מַתְנִיתָא עִיגּוּלֵי דְבֵילָה הַגְּדוֹלִים מַעֲלִין אֶת הַקְּטַנִּים בְּמִשְׁקָל וּקְטַנִּים מַעֲלִין אֶת הַגְּדוֹלִים בְּמִינְיָין. הָכָא רִבִּי לִיעֶזֶר מַחְמִיר וְרִבִּי יְהוֹשֻׁעַ מֵיקֵל. אָמַר רִבִּי יוֹחָנָן תַּנָּאִין אִינּוּן. נִמְצֵאת אוֹמֵר בְּיָדוּעַ לֹא תַעֲלֶה. שֶׁאֵינוֹ בְּיָדוּעַ תַּעֲלֶה דִּבְרֵי רִבִּי לִיעֶזֶר. רִבִּי יוֹשׁוּעַ אוֹמֵר בֵּין בְּיָדוּעַ בֵּין בְּשֶׁאֵינוֹ יָדוּעַ תַּעֲלֶה דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יְהוּדָה אוֹמֵר בֵּין בְּיָדוּעַ בֵּין בְּשֶׁאֵינוֹ יָדוּעַ לֹא תַעֲלֶה דִּבְרֵי רִבִּי לִיעֶזֶר. רִבִּי יוֹשׁוּעַ אוֹמֵר בֵּין בְּיָדוּעַ בֵּין בְּשֶׁאֵינוֹ יָדוּעַ תַּעֲלֶה. רִבִּי עֲקִיבָה אוֹמֵר בְּיָדוּעַ לֹא תַעֲלֶה בְּשֶׁאֵינוֹ יָדוּעַ תַּעֲלֶה. לִיטְרָא קְצִיעוֹת שֶׁדְּרָסָהּ עַל פִּי חָבִית וְאֵין יָדוּעַ הֵיכָן דְּרָסָהּ. עַל פִּי כַּוֶורֶת וְאֵין יָדוּעַ אֵיכָן דְּרָסָהּ. רִבִּי לִיעֶזֶר אוֹמֵר אִם יֵשׁ שָׁם מֵאָה לִיטְרִין יַעֲלֶה וְאִם לָאו לֹא תַעֲלֶה. רִבִּי יְהוֹשֻׁעַ אוֹמֵר אִם יֵשׁ שָׁם מֵאָה פוּמִין תַּעֲלֶה. וְאִם לָאו הַפּוּמִין אֲסוּרִין וְהַשּׁוּלַיִים מוּתָּרִין דִּבְרֵי רִבִּי יוּדָה. רִבִּי מֵאִיר אָמַר רִבִּי לִיעֶזֶר אוֹמֵר אִם יֵשׁ שָׁם מֵאָה פוּמִין תַּעֲלֶה וְאִם לָאו הַפּוּמִין אֲסוּרִין וְהַשּׁוּלַיִים מוּתָּרִין. רִבִּי יוֹשֻׁעַ אָמַר אֲפִילוּ יֵשׁ שָׁם שְׁלֹשׁ מֵאוֹת פּוּמִין לֹא תַעֲלֶה. הָדָא אָמְרָה פּוּמִין עָשׂוּ אוֹתָן כְּדָבָר שֶׁדַּרְכּוֹ לְהִימָּנוֹת. הָדָא מְסַיְיעָא לְרִבִּי יוֹחָנָן דּוּ אָמַר תַּנָּיִין אִינּוּן. הָדָא מְסַיְיעָא לְמָאן דְּאָמַר דִּבְרֵי רִבִּי מֵאִיר כָּל הַדְּבָרִים מְקַדְּשִׁין. הָדָא מְסַיְיעָא לְמָאן דְּאָמַר תַּנָּיִין אִינּוּן. הָדָא אָמְרָה דְּלַעַת אֲפִילוּ אֶחָד מִמֵּאָה בָהּ אוֹסֵר. דְּרָסָהּ וְאֵין יָדוּעַ אֵיכָן דְּרָסָהּ דִּבְרֵי הַכֹּל תַּעֲלֶה. אָמַר רִבִּי אָבִין וְצָרִיךְ שֶׁיְּהֵא בְכָל אַחַת שְׁנֵי לִיטְרִין וְכָל שֶׁהוּא כְּדֵי שֶׁתִּיבָּטֵל בְּרוֹב.

MISHNAH: Rebbi Joshua says, black figs lift the white ones, and white ones the black but the black ones can be eaten since they certainly are not heave. If they are not forbidden then they are not dema‘ and cannot be counted. R. Aqiba follows R. Eliezer if the characteristics of the heave are known and R. Joshua if they are unknown. . Large fig cakes lift small ones and small ones lift the large. Round fig cakes lift brick-shaped fig cakes and brick-shaped cakes lift round cakes. But Rebbi Eliezer forbids. Rebbi Aqiba says, if it is known what fell in, they do not lift one another, but if it is not known what fell in, they do lift one another but the black ones can be eaten since they certainly are not heave. If they are not forbidden then they are not dema‘ and cannot be counted. R. Aqiba follows R. Eliezer if the characteristics of the heave are known and R. Joshua if they are unknown. . How is this? If there are 50 black figs and 50 white, if a black one fell, the black are forbidden but the white are permitted; if a white one fell, the white are forbidden but the black are permitted. If he does not know what fell, they lift one another. In the latter case, Rebbi Eliezer is stringent and Rebbi Joshua lenient. And so Rebbi Eliezer is lenient and Rebbi Joshua stringent in case somebody presses a pound of cut figs if in all pitchers together there were 100 pounds of cut figs. into the mouth of a pitcher and does not remember which. Rebbi Eliezer says, one considers it as if they were separate and the lower ones help to lift the upper ones. But Rebbi Joshua says one may not lift unless there are 100 pitchers since small pieces of figs ooze fluid and mix well with what is below. . HALAKHAH: Rebbi Assi in the name of Rebbi Joḥanan: The reason of Rebbi Eliezer [is that] if black figs fell into white ones, one may eat the white ones but the black ones can be eaten since they certainly are not heave. If they are not forbidden then they are not dema‘ and cannot be counted. R. Aqiba follows R. Eliezer if the characteristics of the heave are known and R. Joshua if they are unknown. . “ “White ones lift the black.” Rebbi Eleazar said, Rebbi Eliezer answered Rebbi Joshua thus: Do white ones lift the black? His words say, when it is known what fell in they lift one another. Cahana said, they do not lift. only if there are 100 (or 99+ε) times more white figs than the heave. In the opinion of Cahana, what is the difference between Rebbi Joshua and Rebbi Aqiba? When he had known but forgot. In the opinion of Rebbi Joshua he lifts, in the opinion of Rebbi Aqiba he does not lift. Simeon bar Abba in the name of Rebbi Joḥanan: That is only if one black one fell into two white ones, that it may be disregarded in a plurality 82a , this is the opinion of R. Simeon ben Laqish. . Rebbi Zeïra asked before Rebbi Mana: Would it not be reasonable [to say] into three so that if one of them is lost there still will be two? He said to him, that is also my opinion. Bar Pedaiah said, he grinds and makes it permitted. Even though Bar Pedaiah said 5:5, Notes 83,84. The mss. there read “Rebbi Pedaiah”, Bar Pedaiah in Demay is the reading of R. Simson. mixing applies only to oil and wine, he agrees here that they may be mixed. . The words of the rabbis disagree1:4 ; the entire paragraph appears in the corresponding Halakhah. . Cahana asked Samuel: Is it not reasonable that the dema‘ which we stated here contains mostly heave 1:4 states that dough made from dema‘ is subject to tithes but free from Ḥallah . ? He said to him, that is also my opinion, but when you go to the Land of Israel do ask about this. When he went, he heard what Rebbi Yose said in the name of Rebbi Joḥanan, even one seah of heave; in order that the dema‘ be free of ḥallah the amount of profane flour cannot exceed 99-ε seot . This dema‘ is rabbinical; the argument is acceptable only if the obligation of ḥallah also is considered only as rabbinical, contradicting the statement at the end of Chapter 9 of Ševi‘it . that fell into 99 [which were] profane. Rebbi Abbahu said, thus did Rebbi Simeon ben Laqish answer Rebbi Joḥanan: That one seah frees everything? Is a fig cake among fig cakes such a sure thing that heave came up in his hand is a legal fiction; even with a fig cake lost among fig cakes the chances are slim that the correct cake of heave will be lifted out. It follows that the entire argument is possible only if we agree that heave today is only a rabbinic obligation for which all kind of leniencies are permitted which would be impossible for biblical obligations; cf. Demay Chapter 3, Note 121 , Ševi‘it Chapter 6, Note 11 . This is the position of R. Joḥanan in Babli Yebamot 82a . ? But you must say it is [to be taken] lightly; here also it is [to be taken] lightly. Could he not have objected: It is different with fig cakes which already are disregarded? Rebbi Jonah and Rebbi Yose, both in the name of Rebbi Zeïra: Even wheat and wheat he may grind and lift. If there were 20 figs before him. It is impossible to give heave from heave; one must give heave from ṭevel . R. Simeon ben Laqish thinks that there is a 50% probability that the lost fig was the one of heave; therefore, the remaining 20 contain 20 figs with probability 50% and 19 figs with probability 100%; they all can be used for heave. R. Joḥanan thinks that every single fig may be heave with probability 4.8%; one would have to prove that a fig chosen for heave is actually ṭevel . He agrees that if somehow the figs become part of a greater whole or are all given as heave for a greater whole, all 20 figs can be treated as ṭevel . In the second paragraph following it is stated that in case of such a doubt there may not be more than one doubtful piece in 51 figs. and one [fig] fell into them and was not recognizable among them and then one of them was lost; Rebbi Simeon ben Laqish said, this doubt disappears in the plurality 74b : “If a [sealed] amphora of heave was mixed with 100 [identical] amphoras and one of them fell into the ocean, all the rest are permitted” since we assume that the heave fell into the ocean. However, in one opinion in the Babli, R. Simeon ben Laqish would exclude figs from this argument. ; Rebbi Joḥanan said, all become subject to proof. Rebbi Joḥanan agrees that if he gave heave for them from another place or added to them from another place the doubt would disappear in the plurality. Rebbi Simeon ben Laqish in the name of Rebbi Hoshaia 74b : “If a [sealed] amphora of heave was mixed with 100 [identical] amphoras and one of them fell into the ocean, all the rest are permitted” since we assume that the heave fell into the ocean. However, in one opinion in the Babli, R. Simeon ben Laqish would exclude figs from this argument. : If there were before him 150 amphoras which were opened: One hundred are permitted, fifty are forbidden, and the remainder will be permitted if they were opened. Rebbi Zeїra said, he said only “ if they were opened;” therefore at the start it is forbidden. Rebbi Zeїra in the name of Rebbi Pedaiah: Heave if certain makes forbidden in 100., 1 part heave in 100 cannot be lifted, 1 in 101 (1 heave, 100 profane) can be lifted. , if it is in doubt in 50. Does that mean not in 60 or 70? Up to 50 it needs a plurality, more it does not need a plurality can be lifted if the amount in doubt is less than 2% of the total. . Rebbi Ḥuna said, so is the Mishnah: “Large fig cakes lift small ones” by weight, “and small ones lift the large” by count 3:1, fol. 62d. . Is Rebbi Eliezer stringent and Rebbi Joshua lenient in this case? Rebbi Joḥanan said, it is [a disagreement of] Tannaїm: “You must say that if it is known, it cannot be lifted, if it is not known it may be lifted, the words of Rebbi Eliezer. Rebbi Joshua says, whether it is known or unknown, it can be lifted, the words of Rebbi Meїr. Rebbi Jehudah says, whether it is known or unknown, it cannot be lifted, the words of Rebbi Eliezer; Rebbi Joshua says, whether it is known or unknown, it can be lifted. Rebbi Aqiba says, if it is known, it cannot be lifted; if it is unknown, it can be lifted.” “ here, appears in Tosephta 5:11 . A third version, closer to the Tosephta, is in the Babli, Beẓah 3b , Zebaḥim 73a . A pound of cut figs which somebody pressed into the mouth of an amphora and does not remember where he pressed, into the mouth of a vase and does not remember where he pressed; Rebbi Eliezer says, if there are 100 pounds it may be lifted, otherwise it cannot be lifted; Rebbi Joshua says, if there are 100 mouths there it may be lifted, otherwise the mouths are forbidden and the sides are permitted, the words of Rebbi Jehudah. Rebbi Meїr says, Rebbi Eliezer says, if there are 100 mouths there it may be lifted, otherwise the mouths are forbidden and the sides are permitted; Rebbi Joshua says even if there are 300 mouths it cannot be lifted.” This means that they considered mouths as something that usually is counted 3:6 dealing with fruits sold by the piece (“usually counted” for sale). If the fruit is forbidden for all use (“sanctified”, cf. Introduction to Kilaim ), if it falls into a container of the same fruits and now is no longer identifiable, there are three opinions in the matter. The rabbis have a list of six kinds of fruit that make all fruits in the same container forbidden for all use, even if there are more than 1000 permitted to one forbidden fruit. R. Meїr disagrees but R. Joḥanan and R. Simeon ben Laqish disagree about the meaning of the disagreement. According to one opinion, R. Meїr simply has an extended list of 10 items, but the other opinion is that he extends the sanctification to everything sold by the piece, not only fruits but also containers of processed fruit. . This supports Rebbi Joḥanan who said, it is a disagreement of Tannaїm. This supports him who says, the words of Rebbi Meїr that everything sanctifies 3:6 dealing with fruits sold by the piece (“usually counted” for sale). If the fruit is forbidden for all use (“sanctified”, cf. Introduction to Kilaim ), if it falls into a container of the same fruits and now is no longer identifiable, there are three opinions in the matter. The rabbis have a list of six kinds of fruit that make all fruits in the same container forbidden for all use, even if there are more than 1000 permitted to one forbidden fruit. R. Meїr disagrees but R. Joḥanan and R. Simeon ben Laqish disagree about the meaning of the disagreement. According to one opinion, R. Meїr simply has an extended list of 10 items, but the other opinion is that he extends the sanctification to everything sold by the piece, not only fruits but also containers of processed fruit. . This supports him who says it is a disagreement of Tannaїm. This means that even one hundredth of a pumpkin forbids 1:5 ; its exact identity has not been established. Greek gourd is on the list of the six sanctifying fruits, Orlah 3:7 . While the Mishnah there only speaks of fruits forbidden for all use, this remark extends the principle to dema‘ which is only forbidden for laymen. It is asserted that the principle that heave disappears in 100 does not apply to the fruits on that list, that their dema‘ can never be lifted. . “If he pressed it but it is not known where he pressed it, everybody agrees that it may be lifted. can be lifted. Since fig cakes usually are sold by the piece, R. Abin clarifies that this can apply only to the case when the institution of heave already has disappeared as a matter of biblical law. ” Rebbi Abin said, but each individual [amphora] must contain somewhat more than two pounds so it should have disappeared in a plurality.

סְאָה תְרוּמָה שֶׁנָּפְלָה עַל פִּי מְגוֹרָה וּקְפָאָהּ רִבִּי אֱלִיעֶזֶר אוֹמֵר אִם יֵשׁ בְּקָפוּי מֵאָה סְאָה תַעֲלֶה בְאֶחָד וּמֵאָה וְרִבִּי יְהוֹשֻׁעַ אוֹמֵר לֹא תַעֲלֶה. סְאָה תְרוּמָה שֶׁנָּפְלָה עַל פִּי מְגוֹרָה יַיקִיפֵּנָּהּ וְאִם כֵּן לָמָּה אָמְרוּ תְּרוּמָה עוֹלָה בְּאֶחָד וּמֵאָה בְּשֶׁאֵינוֹ יוֹדֵעַ אִם בְּלוּלוֹת הֵן אִם לְאַיִין נָפְלָה. שְׁתֵּי קוֹפּוֹת שְׁתֵּי מְגוֹרוֹת שֶׁנָּפְלָה סְאָה תְרוּמָה לְתוֹךְ אַחַת מֵהֶן וְאֵין יָדוּעַ לְאֵי זֶה מֵהֶן נָפְלָה מַעֲלוֹת זוֹ אֶת זוֹ. רִבִּי שִׁמְעוֹן אוֹמֵר אֲפִילוּ הֵן בִּשְׁתֵּי עֲיָירוֹת מַעֲלוֹת זוֹ אֶת זוֹ. אָמַר רִבִּי יוֹסֵי מַעֲשֶׂה בָא לִפְנֵי רִבִּי עֲקִיבָה בַּחֲמִשִּׁים אֲגוּדוֹת שֶׁל יָרָק שֶׁנָּפְלָה אַחַת לְתוֹכָן חֶצְיָיהּ תְרוּמָה וְאָמַרְתִּי לְפָנָיו תַּעֲלֶה לֹא שֶׁהַתְּרוּמָה עוֹלָה בַחֲמִשִּׁים וְאֶחָד אֶלָּא שֶׁהָיוּ שָׁם מֵאָה וּשְׁנֵי חֲצָיִים. מִחְלְפָה שִׁיטָּתֵיהּ דְּרִבִּי אֱלִיעֶזֶר. תַּמָּן הוּא אָמַר הַתַּחְתּוֹנוֹת מַעֲלוֹת אֶת הָעֶלְיוֹנוֹת הָכָא הוּא אָמַר אִם יֵשׁ בְּקָפוּי הָא אַרְעִיָיתָא לֹא. רִבִּי יִרְמְיָה רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחָנָן שִׁמְעוֹן בַּר בָּא בְשֵׁם כַּהֲנָא דִּבְרֵי רִבִּי לִיעֶזֶר עָשׂוּ אוֹתָהּ כְּמַרְבֶּה מֵזִיד. רִבִּי אִילָא רִבִּי אִסִּי בְשֵׁם רִבִּי יוֹחָנָן דִּבְרֵי רִבִּי לִיעֶזֶר עָשׂוּ אוֹתָהּ כִּסְאָה עוֹלָה מִתּוֹךְ מֵאָה. עַל דַּעְתֵּיהּ דְּרִבִּי אִסִּי מוּתָּר לְרַבּוֹת. עַל דַּעְתֵּיהּ דְּכַהֲנָא אָסוּר לְרַבּוֹת. קָפָה וְחָזַר וְקָפָה עַל דַּעְתֵּיהּ דְּרִבִּי אִיסִּי מוּתָּר. עַַל דַּעְתֵּיהּ דְּכַהֲנָא אָסוּר. עַל דַּעְתֵּיהּ דְּרִבִּי אִיסִּי אַף עַל פִּי שֶׁלֹּא שִׁיֵיר. עַל דַּעְתֵּיהּ דְּכַהֲנָא וְהוּא שֶׁשִּׁיֵיר. שְׁתֵּי קוֹפּוֹת בִּשְׁתֵּי עֲלִיּוֹת וּשְׁתֵי מְגוֹרוֹת בַּעֲלִיָּיה אַחַת. אֲבָל שְׁתֵּי מְגוֹרוֹת בִּשְׁתֵּי עֲלִיּוֹת לֹא בְדָא. מַה בֵּין קוּפּוֹת לִמְגוֹרוֹת. קוּפּוֹת דַּרְכָּן לְהִתְפַּנּוֹת. מְגוֹרוֹת אֵין דַּרְכָּן לְהִתְפַּנּוֹת. רִבִּי זְעִירָא רִבִּי חִיָיה בְשֵׁם רִבִּי שִׁמְעוֹן הָיוּ לְפָנָיו שְׁתֵּי קוּפּוֹת בְּזוֹ חֲמִשִּׁים סְאָה וּבְזוֹ חֲמִשִּׁים סְאָה וְנָפְלָה סְאָה תְרוּמָה בְּתוֹךְ אַחַת מֵהֶן וְאֵין יָדוּעַ בְּאֵי זֶה מֵהֶן נָפְלָה רָצָה לְהַעֲלוֹת מִזּוֹ מַעֲלֶה מִזּוֹ מַעֲלֶה מֶחֱצָה מִזּוֹ וּמֶחֱצָה מִזּוֹ מַעֲלֶה. וְכֵן שְׁנֵי מִקְווֹת בְּזוֹ עֶשְׂרִים סְאָה וּבְזֵה עֶשְׂרִים סְאָה וְנָפְלוּ שְׁלֹשֶׁת לוֹגִין מַיִם שְׁאוּבִין לְתוֹךְ אַחַת מֵהֶן וְאֵין יָדוּעַ לְאֵי זֶה מֵהֶן נָפְלוּ רָצָה לְהוֹצִיא קוֹוֶיהָ פְּסוּלָה מִזֶּה מוֹצִיא מֶחֱצָה מִזֶּה וּמֶחֱצָה מִזֶּה מוֹצִיא מַעֲלֶה. רִבִּי סִימוֹן בְּשֵׁם בַּר פְּדָיָה הָיוּ לְפָנָיו שְׁתֵּי קוּפּוֹת בְּזוֹ חֲמִשִּׁים סְאָה וּבְזוֹ חֲמִשִּׁים סְאָה וְנָפְלָה סְאָה תְרוּמָה בְּתוֹךְ אַחַת מֵהֶן וְיָדוּעַ לְאֵי זוֹ מֵהֶן נָפְלָה וְאַחַר כָּךְ נָפְלָה בִּשְׁנִיָיה וְאֵין יָדוּעַ לְאֵי זוֹ מֵהֶן נָפְלָה אָמַר לַמָּקוֹם שֶׁנָּפְלָה הָרִאשׁוֹנָה שָׁם נָפְלָה שְׁנִיָיה. לָמָּה שֶׁתּוֹלִין קַלְקָלָה בִּמְקוּלְקָל. רִיבָה עַל הַיְּדוּעָה וּבְטָלָהּ שׁוֹגֵג מַעֲלֶה וּמַתִּיר וְהַשְּׁנִיָיה חָזְרָה לְהוֹכִיחָהּ. נִמְצְאוּ שְׁתֵּי סְאִין עוֹלוֹת מִן מֵאָה וַחֲמִשִּׁים סְאָה. שְׁתֵּי קוּפּוֹת בְּזוֹ חֲמִשִּׁים סְאָה וּבְזוֹ חֲמִשִּׁים סְאָה וְנָפְלָה סְאָה תְרוּמָה לְתוֹךְ אַחַת מֵהֶן וְאֵין יָדוּעַ לְאֵי זֶה מֵהֶן נָפְלָה וְאַחַר כָּךְ נָפְלָה שְׁנִיָיה וְיָדוּעַ לְאֵי זוֹ מֵהֶן נָפְלָה אֵין אוֹמֵר לַמָּקוֹם שֶׁנָּפְלָה הַשְּׁנִיָיה שָׁם נָפְלָה הָרִאשׁוֹנָה. רִיבָה עַל אַחַת מֵהֶן וּבְטָלָהּ שׁוֹגֵג מַעֲלֶה וּמַתִּיר וְהַשְּׁנִיָיה אֲסוּרָה עַד שֶׁיַּרְבֶּה לָהּ שׁוֹגֵג. אָמַר מַה שֶׁלְּמַטָּן תְּרוּמָה מַה שֶׁלְּמַעֲלָן חוּלִין מַה שֶׁלְּמַטָּן חוּלִין וּמַה שֶׁלְּמַעֲלָן תְּרוּמָה. לְדַעְתּוֹ הַדָּבָר תָּלוּי. וְאוֹף בְּמִקְוֶה כֵן. אָמַר מַה שֶׁלְּמַטָּן קִיוֶויהָ כְּשֵׁירָה. מַה שֶׁלְּמַעֲלָן קִיוֶייהָ פְּסוּלָה. מַה שֶׁלְּמַטָּן קִיוֶייהָ פְּסוּלָה וּמַה שֶׁלְּמַעֲלָן קִיוֶייהָ כְּשֵׁירָה לְדַעְתּוֹ הַדָּבָר תָּלוּי. אַתְּ אָמַר קוּפּוֹת מַעֲלוֹת וּמְגוֹרוֹת אֵינָן מַעֲלוֹת. הֵיךְ עֲבִידָא שְׁתֵּי מְגוֹרוֹת בִּשְׁתֵּי עֲלִיּוֹת וְנָפְלָה סְאָה תְרוּמָה לְתוֹךְ אַחַת מֵהֶן שְׁתֵּיהֶן אֲסוּרוֹת. רִיבָה עַל אַחַת מֵהֶן וּבְטָלָהּ שׁוֹגֵג מַעֲלֶה וּמַתִּיר וְהַשְּׁנִיָיה לִכְשֶׁיִּרְבֶּה לָהּ שׁוֹגֵג הִיא מוּתֶּרֶת וְאֵינָהּ צְרִיכָה עֲלִיָיה שֶׁכְּבָר עָלְתָה תְרוּמָה. תַּנֵּי בָּלוּל מַעֲלֶה וּשְׁאֵינוֹ בָלוּל אֵינוֹ מַעֲלֶה. וְהָא תַנִּינָן אָמַר רִבִּי יוֹסֵי מַעֲשֶׂה בָא לִפְנֵי רִבִּי עֲקִיבָה בַּחֲמִשִּׁים אֲגוּדוֹת שֶׁל יָרָק שֶׁנָּפְלָה אַחַת לְתוֹכָוֹ וְחֶצְיָיהּ תְרוּמָה וְאָמַרְתִּי לְפָנָיו תַּעֲלֶה הֲרֵי אֵינוֹ בָלוּל וּמַעֲלֶה. הֲוִינָן בָּעַיִין לְמֵימַר דָּבָר שֶׁהוּא מַקְפִּיד עַל תַּעֲרוּבָתוֹ אֵינוֹ מַעֲלֶה וּשְׁאֵינוֹ מַקְפִּיד עַל תַּעֲרוּבָתוֹ מַעֲלֶה. הֵיךְ עֲבִידָה. קִישׁוּת טְמֵיאָה שֶׁנָּפְלָה לְתוֹךְ מֵאָה קִישׁוּאִין טְהוֹרִין הוֹאִיל וְאֵינוֹ מַקְפִּיד עַל תַּעֲרוּבָתוֹ מַעֲלֶה. הוּכְשָׁר הוֹאִיל וְהוּא מַקְפִּיד עַל תַּעֲרוּבָתָן אֵינוֹ מַעֲלֶה.

MISHNAH: One seah of heave which fell into the opening of a storage bin and congealed that fell in and now clearly separated from the loose grain below. In this case, R. Eliezer will not consider the loose grain below to be of help for the compacted grain above. , Rebbi Eliezer says if the congealed part contains 100 seah it may be lifted by 101; Rebbi Joshua says, it should not be lifted [but] a seah of heave which fell into the opening of a storage bin one should compress was created. In the Tosephta (5:13 ), the reading is: יקלפנה “he should skim it off”. The interpretation of R. Assi in the Halakhah seems to be based on that interpretation. . If this is so, why did they say, heave may be lifted in 101? If one does not know whether it was mixed in or where it fell. Two boxes, two storage bins, into one of which a seah of heave fell but it is not known into which one it fell, help to lift one another. Rebbi Simeon says, even if they are in two villages they help to lift one another. Rebbi Yose said: There came a case before Rebbi Aqiba about 50 bundles of vegetables into which one [bundle] fell half of which was heave, and I said before him that it should be lifted, not that heave might be lifted in 51 but that there were 102 halves. HALAKHAH: The reasoning of Rebbi Eliezer is inverted: There, he says that the lower ones help to lift the upper, and here he says “if the congealed contains”, therefore not the bottom ones. Rebbi Jeremiah, Rebbi Ḥiyya in the name of Rebbi Joḥanan, Simeon bar Abba in the name of Cahana: The words of Rebbi Eliezer [imply] that they consider this as if he had added intentionally is always disregarded. In our case, since he let the heave compact its neighborhood, the loose grain cannot be counted as being the same kind; in the language of the Tosephta (5:13 ) it is as if the top were wheat and the bottom barley. If then the compacted grain is loosened, it is as if added intentionally. . Rebbi Hila, Rebbi Assi in the name of Rebbi Joḥanan: The words of Rebbi Eliezer [imply] that they consider it as a seah lifted from 100. In the opinion of Rebbi Assi, one is permitted to add, in the opinion of Cahana it is forbidden. If it congealed and then congealed a second time, in the opinion of Rebbi Assi it is permitted, in the opinion of Cahana it is forbidden, it cannot become permitted by being loosened. . In the opinion of Rebbi Assi, even if there is no remainder, in the opinion of Cahana only if he left a remainder. “Two boxes in two attics, two storage bins in one attic.” But not two storage bins in two attics. What is the difference between boxes and storage bins? Boxes are usually moved around, storage bins are not. Rebbi Zeїra, Rebbi Ḥiyya in the name of Rebbi Simeon: If two boxes were before him, in each one 50 seah , and one seah of heave fell into one of them but it is not known into which of them, if he wants to lift from any one of them he may do so, or he may lift half from this one and half from the other. Similarly, if there were two gatherings of water of natural water, i. e., water that never was in a vessel which can become impure. If there are less than 40 seah , then 3 log (1/8 seah ) of drawn water byrabbinic decree makes the entire water unusable. It is stated in Mishnah Miqwaot 3:1 that the place of this water can be refilled with natural water for a ritual bath if slightly more than the original content was taken out. This means that, if 20 seah were in the miqweh and three log fell in, then > 20 seah has to be taken out. Then in the worst case, if all water drawn out was good water, there are < 3 log of disqualified water left and the place may be filled with 40 seah of natural water. Maimonides accepts R. Simeon’s argument for heave but not for ritual baths. , each one containing 20 seah , and three log of drawn water fell into one of them but it is not known into which of them, if he wants to lift from any one of them its water collection he may do so, or he may lift half from this one and half from the other. Rebbi Simon in the name of Bar Pedaiah: “If before him there were two boxes of fifty seah each; one seah of heave fell into one of them and it is known into which one it fell, then a second [ seah ] fell and it is not known into which it fell, one says that the second fell into the place of the first. 2:3 . ” Why? Because one attaches the damage to the damaged. If in error he added to the known one and made [the heave] disappear, he lifts and makes it permitted. The second [ seah ] returns to be proven, one is lifted as replacement heave. Then the first box contains 100 seah , the second 50. The first one is no longer damaged; therefore, it is impossible to say that the second seah of heave fell into the first box. But the two boxes together now contain 150 seah , and this is more than enough to lift a second seah and eliminate dema‘ altogether. . It turns out that two seot may be lifted from 150 seah . “If there were two boxes of fifty seah each; one seah of heave fell into one of them and it is not known into which one it fell, then a second [ seah ] fell and it is known into which it fell, one does not say that the first fell into the place of the second.” If in error he added to one and made [the heave] disappear, he lifts and makes it permitted, but the second one remains forbidden until he would add to it in error. If he said, what is below is heave, above all is profane, or what is below is all profane, above is heave, it depends on his opinion. Also for a miqweh it is the same: If he said, all water below is usable, above is unusable, or all water below is unusable, above is usable, it depends on his opinion. You say, one may lift from boxes but not from storage bins. How is this? Two storage bins in two attics and a seah of heave fell into one of them, both are forbidden. If he added to one of them and made [heave] disappear in error, he lifts and makes permitted; the second bin, once he would accidentally add to it, will be permitted and does not need lifting since heave was already lifted. It was stated: “If it is mixed, if may be lifted, unmixed it may not be lifted.” But did we not state: “Rebbi Yose said: There came a case before Rebbi Aqiba about 50 bundles of vegetables into which one [bundle] fell half of which was heave, and I said before him that it should be lifted,” in that case it is unmixed and may be lifted! We want to say that if he resents the admixture, it cannot be lifted but if he does not resent the admixture, it may be lifted. How is that? An impure green melon which fell into 100 pure ones, since he does not resent the admixture, may be lifted, but in case they were prepared for impurity, Chapter 2, Note 141 . , because then he resents the admixture 1:2 (fol. 16c), Babli Soṭah 28b ]. , it may not be lifted.