משנה: הָרוֹצֶה לְהַפְרִישׁ תְּרוּמָה וּתְרוּמַת מַעֲשֵׂר כְּאֶחָד נוֹטֵל אֶחָד מִשְּׁלֹשִׁים וְשְׁלֹשָׁה וּשְׁלִישׁ וְאוֹמֵר אֶחָד מִמֵּאָה מִמַּה שֶׁיֵּשׁ כָּאן הֲרֵי זֶה בְּצַד זֶה חוּלִין וּשְׁאָר תְּרוּמָה עַל הַכֹּל. וּמֵהַחוּלִין שֶׁיֵּשׁ כָּאן הֲרֵי זֶה בְּצַד זֶה מַעֲשֵׂר וּשְׁאָר מַעֲשֵׂר סָמוּךְ לוֹ. זֶה שֶׁעָשִׂיתִי מַעֲשֵׂר עָשׂוּי תְּרוּמַת מַעֲשֵׂר עָלָיו (וּשְׁאָר חַלָּה) וּמַעֲשֵׂר שֵׁנִי בִּצְפוֹנוֹ וּבִדְרוֹמוֹ וּמְחוּלָּל עַל הַמָּעוֹת. MISHNAH: He who wants to separate heave and heave of the tithe together takes one in thirty-three and one third29Heave is 2% given by estimate, heave of the tithe is 1% exactly of the remainder, or .98% of the original amount. So together they would be 2.98% or 1 in 33.557, not 1 in 33.3333. This Mishnah follows the ruling of Abba Eleazar ben Gimel (Terumot 1:7, fol. 40d) that all heave may be given by estimate and that heave of the tithe may also be given by the owner himself, not only by the Levite who is the recipient of the First Tithe. Since the heaves are given by estimate, one has to increase the amount somewhat, to 3% or 1 in 331/3. and says: One percent of what is here on this side is profane30Since the first heave must be given before the heave of the tithe, the amount designated for heave of the tithe must be declared to be profane until after heave has been designated. and the remainder is heave for everything. The profane here on that side is tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it, (the rest is ḥallah,) the Second Tithe is either North or South of it and is redeemed by coins.
הלכה: תַּנִּי הָרוֹצֶה לְהַפְרִישׁ תְּרוּמָה וּתְרוּמַת מַעֲשֵׂר וְחַלָּה כְּאַחַת נוֹטֵל כְּדֵי תְּרוּמָה וּתְרוּמַת מַעֲשֵׂר וְחַלָּה כְּאַחַת וְכַמָּה הֵן אֶחָד מֵעֶשְׂרִים. וְאָמַר אֶחָד מִמֵּאָה מִמַּה שֶׁיֵּשׁ כָּאן הֲרֵי הֵן בְּצַד זֶה חוּלִין טֵבֵל וְעוֹד אֶחָד מֵאַרְבָּעִים וּשְׁמוֹנֶה סָמוּךְ לוֹ וְהַשְּׁאָר תְּרוּמָה עַל הַכֹּל. וּמֵהַחוּלִין שֶׁיֵּשׁ בּוֹ וְזֶה שֶׁעָשִׂיתִי חוּלִין טֵבֵל עָשׂוּי מַעֲשֵׂר וּשְׁאָר מַעֲשֵׂר סָמוּךְ לוֹ. וְזֶה שֶׁעָשִׂיתִי מַעֲשֵׂר עָשׂוּי תְּרוּמַת מַעֲשֵׂר עָלָיו. וּמַעֲשֵׂר שֵׁנִי בִּצְפוֹנוֹ וּבִדְרוֹמוֹ מְחוּלָּל עַל הַמָּעוֹת. HALAKHAH: “31Tosephta Demay 5:6. He who wants to separate heave, heave of the tithe, and ḥallah together takes for heave, heave of the tithe, and ḥallah, that is one in 2032The computation is not quite exact. If full amounts are taken, i. e., if it is possible to eat heave in ritual purity, heave is supposed to be 2%. Then heave of the tithe is 1% of the remaining 98%. The grain put in order therefore is 97.02% of the original amount. Ḥallah is 1/48 of the dough (in our case, of the grain), or 2.0833% of the remainder, 2.02125% of the original amount. Hence, the total taken should be 5.00125% of the original amount, not 5% as stated in the Tosephta. However, 1/800 of one percent is not a quantity that is verifiable by eyesight; as the Halakhah will state later, it is disregarded. Also, it is required that both heave and ḥallah be given by estimate, not by measurement; hence, the natural error in such an estimate is much larger than the small overshoot we should require for the heave of the tithe, as indicated in the Mishnah.
Today, when no heave can be eaten in the absence of the ashes of the red heifer, both heave and ḥallah are given in minute amounts to avoid destroying food. The modified declaration for putting in order demay, produce bought on a market in Israel, can be found in most of current prayer books printed in Israel. Produce sold by the farmers’ cooperative Tenuvah in Israel (but not produce for export) is all tithed., and says: One percent of what is here on this side33Of the 5% set aside, 1% is for heave of the tithe (to be generous, since it should be only .98%); 1 in 48 is ḥallah which also is a heave. is profane ṭevel and another one in 48 next to it; the remainder is heave for everything. The profane which is in it and that which I made profane ṭevel is made tithe; the rest of the tithe is adjacent to it. That which I have declared as tithe is made heave of the tithe for it34Both here and in the Tosephta, the declaration that the rest is ḥallah is missing. It should be deleted from the Mishnah and inserted here., the Second Tithe is North or South of it and is redeemed by coins.”
רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן צָרִיךְ לְבָרֵךְ חָמֵשׁ בְּרָכוֹת. תַּנִּי רִבִּי חִייָא כּוֹלְלָן בְּרָכָה אַחַת. Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: He has to recite five benedictions35One for heave, one for the First Tithe, one for the heave of the tithe, one for Second Tithe, and one for ḥallah. Rebbi Ḥiyya prescribes a collective benediction: Praised are You, Eternal, our God, King of the Universe, Who sanctified us by His commandments and commanded us to separate heaves and tithes. (Maimonides Maäser 1:17).. Rebbi Ḥiyya stated: He subsumes them all in one benediction.
עַד כְּדוֹן כֹּהֵן לֵוִי וְיִשְׂרָאֵל אִין יֹאמַר תְּרוּמַת מַעֲשֵׂר נִמְצָא מַפְרִישׁ עַל דָּבָר שֶׁאֵינוֹ שֵׁלּוֹ. So far for a Cohen or a Levi36Normally the Israel farmer gives heave to the Cohen and tithe to the Levite (or Cohen, who also is a Levite) and then the Levite gives heave of the tithe to the Cohen. The Cohen himself, if he is a farmer, has to separate heave, tithe, and heave of the tithe, even though he keeps everything for himself, as is written (Numbers.18.26">Num. 18:26): “You also shall separate the heave of the Eternal,” and explained in Sifry Num. #120. He and the Levite are owners both of the grain and the tithe, and can separate both heave and heave of the tithe. However, an Israel should not be owner of the tithe; how can he ever give heave of the tithe?, but an Israel? If he will declare heave of the tithe, does he not separate for something that is not his37The question is not answered. If one follows Abba Eleazar ben Gimel, quoted in the Note to the Mishnah, there is no question. If one does not follow him, in fact an Israel cannot separate heave and heave of the tithe together.?
מַעֲשֵׂר וְאַחַר כַּךְ תְּרוּמָה נִמְצָא מַקְדִּים. תְּרוּמָה וְאַחַר כַּךְ מַעֲשֵׂר נִמְצָא אוֹ פּוֹחֵת מִמַּעְשְׂרוֹתָיו אוֹ מוֹסִיף עַל מַעְשְׂרוֹתָיו כְּהָדָא דְתַנִּי הַפּוֹחֵת מִמַּעְשְׂרוֹתָיו מַעְשְׂרוֹתָיו מְתוּקָּנִין וּפֵירוֹתָיו מְקוּלְקָלִין. הַמַּעֲדִיף עַל מַעְשְׂרוֹתָיו מַעְשְׂרוֹתָיו מְקוּלְקָלִין וּפֵירוֹתָיו מְתוּקָּנִין. אָמַר רִבִּי יוֹסֵי בְּסָמוּךְ עַל לִתְנַיי בֵּית דִּין הוּא. מַהוּ תְּנַיי בֵּית דִּין. עַד מַקוֹם שֶׁהַדַּעַת טוֹעָה. If one gives tithe and after that heave, one has preceded38It is forbidden to tithe before giving heave; this explains the language of the Mishnah.. First heave and after that tithe, might he not give too little tithe or add to his tithe39Since tithe is supposed to be exactly 10%, and the heave of the tithe exactly 10% of the tithe, do Mishnah and Tosephta, which permit heave and heave of the tithe to be separated together by estimate, not lead into sin since it is almost impossible to guarantee that the heave of the tithe should be exactly 1% and, hence, the implied tithe should be exactly 10%?? As we have stated40Tosephta Demay 8:13; there the text is similar but the statements are switched in error., he who gives too little tithe, his tithes are in order but his produce is damaged41Since the produce still contains some unseparated tithe and with it tithe of the heave; its consumption by a non-Cohen would be a deadly sin., if he gives too much tithe, his tithes are damaged42Since the superfluous part in it contains 10% Second Tithe or tithe of the poor. but his produce is in order. Rebbi Yose said, he relies on a stipulation by the Court. What is the stipulation by the Court? As far as one’s mind might err43Even in measurements, a perfect result is not possible. Hence, any estimate that is not clearly in error is accepted as exact and the pedantic argument from before is not accepted. This argument is not directly applicable to heave of the tithe; since the Torah prescribes exactly 1%, it is not clear from where the Court should have the authority to stipulate that we accept deviations from the Biblical norm. Hence, the stipulation must refer to tithe. While tithe has to be 10% by Biblical decree, and using the food before tithe was given is a deadly sin, tithe in the hand of the Levite or Cohen is profane food after heave of the tithe was given; in contrast to Second Tithe, which retains its status of holiness until consumed in Jerusalem or redeemed, First Tithe is the absolute possession of Cohen or Levite. Hence, the amount transferred to the Levite is a transfer of profane goods and subject to the eminent power of the Court which may declare property forfeit. Since the Court has the power to set the standards for tithe, the amount of heave of the tithe is a derivative of the amount set aside for tithe..
מַהוּ תְּנַיי בֵּית דִּין. אָמַר רִבִּי יוֹחָנָן כְּדֵי שֶׁיְּהֵא קוֹבֵעַ מַעֲשֵׂר רִאשׁוֹן בִּצְפוֹנוֹ וּמַעֲשֵׂר שֵׁינִי לִדְרוֹמוֹ וּתְרוּמַת מַעֲשֵׂר בִּצְפוֹן צְפוֹנוֹ. מַהוּ תְּנַיי בֵּית דִּין. הוּא לִכְשֶׁיִּפָּדֶה מַעֲשֵׂר שֵׁנִי שֶׁבְּעוֹדֶף פָּדוּי. עַד כְדוֹן בְּיָבֵשׁ בְּלַח. What is a stipulation by the Court? That one should fix the First Tithe to the North, Second Tithe to the South, and the heave of the tithe at the extreme North44That one always should proceed in the same way any time one has produce to put in order as a matter of discipline lest one forget a step. For anybody following these rules, the first stipulation applies and good faith estimates are as valid as exact measurements. Consequently, if one does not follow this particular way of doing things, even the first stipulation is not valid.. What is a stipulation by the Court? It is that if the Second Tithe is redeemed, that which is in excess is also redeemed45The possibility of estimating is given not only for First, but also for Second Tithe.. All this refers to dry produce; for fluids46The method of Mishnah and Tosephta is not applicable to those fluids, wine and olive oil, which have to be tithed as Biblical commandment since these fluids will not remain static. The question is not answered; it seems that wine and olive oil must be tithed separately, the slow way.?
הֲוָה לֵיהּ מֵאָה תְאֵנִין חַמְשִׁין רַבְרְבִין וְחַמְשִׁין דְּקִיקִין. אִין יְסַב מִן רַבְרְבָיָא צָרִיךְ מֵיסַב תֵּשַׁע. מִן דְּקִיקָתָא צָרִיךְ מֵיסַב אַחַת עֶשְׂרֵה. נְסַב עֲשָׂרָה מִן רַבְרְבָיָא אִית תַּמָּן חָדָא חוּלִין וְחָשׁ לוֹמַר שֶׁמָּא אוֹתָהּ חוּלִין עוֹשֶׂה אוֹתָהּ תְּרוּמַת מַעֲשֵׂר לְמָקוֹם אַחֵר. וּכְתִיב תְּרוּמַת יי֨ מַעֲשֵׂר מִן הַמַּעֲשֵׂר. וְלֹא חוּלִין מִן הַמַּעֲשֵׂר. אָמַר רִבִּי בּוּן בַּר כַּהֲנָא מַתְנֶה וְאוֹמֵר מַעֲשֵׂר הַזֶּה שֶׁהַפֵּירוֹת הַלָּלוּ חַייָבוֹת הֲרֵי הוּא קָבוּעַ בִּתְחִילַּ[ת] כָּל עוֹקֶץ וְעוֹקֶץ וּמְהַלֵּךְ עַד שֶׁהוּא מַגִּיעַ בְּכָל עֶשֶׂר מֵיסַב אִית בְּהוֹן חָדָא תְּרוּמַת מַעֲשֵׂר וְכָל שֶׁהוּא חוּלִין. If somebody had 100 figs, 50 large ones and 50 small ones. If he takes from the large ones, should he take nine? If he takes from the small ones, should he take eleven? If he takes ten large ones, there might be one profane among them and we would worry lest perhaps he use that one to make it heave of the tithe for another place, but it is written (Numbers.18.26">Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe47Probably a scribal error; it would be more reasonable to say “not tithe from profane,” since once produce is put in order, nothing of it can ever become heave or tithe again. But there is no manuscript evidence for this and the problem is not taken up in Sifry.. Rebbi Abun bar Cahana48Galilean Amora of the third generation, a student of R. Joḥanan who lived until the time of R. Mana. said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem und continue until it reaches49If the total volume of all figs is V and that of the ten equal selected large figs is ε + V/10, then in each fig there is a volume of ε/10 profane and the rest is tithe. Hence, there is no fig selected that cannot be used for heave of the tithe.; in each of the ten there is heave of the tithe and a tiny bit of profane.
עַד כְּדוֹן דָּבָר מְרוּבָּה הָיָה דָּבָר מְמוּעָט הֲוָה לֵיהּ עֶשֶׂר תְּאֵנִין חָמֵשׁ רַבְרְבִין וְחָמֵשׁ דְּקִיקִין. אִין יְסַב מִן רַבְרְבָתָא צָרִיךְ מֵיסַב חָדָא פָּרָא צִיבְחַד. מִן דְקִיקָתָא צָרִיךְ מֵיסַב חָדָא וְעוֹד צִיבְחַד. נְסַב חַד מִן רַבְרְבָתָא אִית תַּמָּן כָּל־שֶׁהוּא חוּלִין וְחָשׁ לוֹמַר שֶׁמָּא אוֹתוֹ הַחוּלִין עוֹשֶׂה תְּרוּמַת מַעֲשֵׂר לְמָקוֹם אַחֵר. וּכְתִיב תְּרוּמַת יי֨ מַעֲשֵׂר מִן הַמַּעֲשֵׂר וְלֹא חוּלִין מִן הַמַּעֲשֵׂר. אָמַר רִבִּי אַבָּא קַרְתֵּיגַנָּייָא מַתְנֶה וְאוֹמֵר הַמַּעֲשֵׂר הַזֶּה שֶׁהַפֵּירוֹת הַלָּלוּ חַייָבוֹת הֲרֵי הוּא קָבוּעַ בִּתְחִילָּת הָעוֹקֶץ וּמְסַייֵם וְאוֹמֵר לַכֹּהֵן עַד כָּאן סִייַמְתִּי. That takes care of large quantities. If there was little, if he had ten figs, five large ones and five small ones? If he takes from the large ones, he has to take one minus50Cf. Latin parum, adv., “too little, not enough.” a little. From the little ones, he has to take one plus a little. If he took one of the large ones, it contains a little bit of profane and one has to worry that maybe he turns that profane part into heave of the tithe for another place, and it is written (Numbers.18.26">Num. 18:26): “The heave of the Eternal, tithe from tithe,” not profane from tithe. Rebbi Abba from Carthage said, he stipulates and says, the tithe due from this produce should be fixed from the tip of each stem and he marks it and says to the Cohen, as far as where I marked it51The heave extends only from the stem to the mark on the fig..
הֲרֵי הוּא בְּצַד זֶה חוּלִין טֵבֵל. וְיֹאמַר הֲרֵי הוּא בְּצַד זֶה מַעֲשֵׂר. נִמְצָא מַקְדִּים. וְיֹאמַר הֲרֵי הוּא בְּצַד זֶה תְרוּמָה. נִמְצָא אוֹ פוֹחֵת עַל הַתְּרוּמָה אוֹ מוֹסִיף עַל הַתְּרוּמָה. מִתּוֹךְ שֶׁהוּא אוֹמֵר הֲרֵי הוּא בְּצַד זֶה חוּלִין טֵבֵל אוֹ פוֹחֵת מִן הַתְּרוּמָה אוֹ מוֹסִיף עַל הַתְּרוּמָה אֵין בְּכַךְ כְּלוּם. “What is here on this side is profane ṭevel52Quote from the Tosephta at the start of the Halakhah; it is possible that it also refers to the Mishnah, where the word ṭevel is understood to qualify “profane.” The question is, why is the language of the declaration so involved, and could it not be simplified by omitting this step?.” Why does he not say, what is here on this side is tithe? He would precede53He would give a name to the tithe before the heave, which is forbidden.. Why does he not say, that on this side is heave54Not on the 1% mentioned in Mishnah and Tosephta, but the 2% left out of the designation.? It would turn out that either he diminishes or increases the heave55This “heave” cannot refer to the first heave which has no measure from the Torah and must be given by an estimate; the 2% are only a guideline for the average person. It must refer to the heave of the tithe which should be exactly 1%. If everything is declared ṭevel, 10% can be declared to be tithe following the stipulation of the Court mentioned earlier and the stipulation will cover any deviation from the exact 1% for the grain actually separated from the harvest.. Since he says, what is here on this side is profane ṭevel, whether he diminishes or increases the heave does not matter.