משנה: אֵין תּוֹרְמִין שֶׁמֶן עַל זֵיתִים הַנִּכְתָּשִׁין וְלֹא יַיִן עַל עֲנָבִים הַנִּדְרָכוֹת. וְאִם תָּרַם תְּרוּמָה יַחְזוֹר וְיִתְרוֹם. הָרִאשׁוֹנָה מְדַמָּעַת בִּפְנֵי עַצְמָהּ וְחַייָבִין עָלֶיהָ חוֹמֶשׁ אֲבָל לֹא שְׁנִייָה. וְתוֹרְמִין שֶׁמֶן עַל זֵיתִים הַנִּכְבָּשִׁין וְיַיִן עַל עֲנָבִים לַעֲשוֹתָן צִימּוּקִין. מִי שֶׁתָּרַם שֶׁמֶן עַל זֵתִים לַאֲכִילָה וְזֵתִים עַל זֵתִים לַאֲכִילָה וְיַיִן עַל עֲנָבִים לַאֲכִילָה וַעֲנָבִים עַל עֲנָבִים לַאֲכִילָה וְנִמְלַךְ לְדוֹרְכָן אֵינוֹ צָרִיךְ לִתְרוֹם. אֵין תּוֹרְמִין מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ וְלֹא מִדָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ וְלֹא מִדָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ וְאִם תָּֽרְמוּ תְּרוּמָתָן תְרוּמָה. MISHNAH: One does not give oil as heave on crushed olives, nor wine on pressed grapes. If one did, it is heave and he has to give another heave180According to R. Simson and R. Isaac Simponti, the second heave has to be given only from the oil produced from the crushed olives after the first heave was given, and so from the future wine from the already pressed grapes. However, by Tosephta 3:15, in that case the second heave is true heave subject to dema‘ and fifth. Therefore, the opinion of Maimonides is preferable, that the second heave has to consist of crushed olives or pressed grapes.. The first one creates dema‘181Cf. Mishnah 3:2. by itself and one has to pay the fifth182Cf. Mishnah 6:1. but not the second183The second heave is profane food that must be eaten by the Cohen in ritual purity; this is a fine for breaking the rules..
One may give oil as heave for olives being pickled196Since for most people, olive oil is more valuable than pickled olives, substitution is permitted. The problem of not completely cured pickles and future raisins will be addressed in the Halakhah. and wine for grapes to be made into raisins. If one gave oil as heave for table olives, or olives for table olives, or wine for table grapes, or grapes for table grapes, when he changed his mind to press them he does not have to give heave197Since the heave was legitimate when given, it cannot become delegitimized later..
One does not give heave from finished200Mishnah Ma'serot 1:6, detailing the exact moments when finished produce is subject to heave and tithes. Therefore, grapes to be used to make raisins are definitely unfinished produce.,201Grain and wine, mentioned in Numbers.18.27">Num. 18:27. Since pickled olives and raisins cannot be turned into wine, they are not covered by Mishnah 10. This author will require that raisin wine be made from tithed raisins. produce for unfinished, or from unfinished for finished, or from unfinished for unfinished. If heave was given, it is heave.
הלכה: תַּמָּן תַּנִּינָן אֵין תּוֹרְמִין מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ וְהָכָא אַתְּ אָמַר הָכֵן. רִבִּי הִילָא בְשֵׁם רִבִּי יוֹחָנָן מִפְּנֵי גֶּדֶר מֵי חַטָּאת שֶׁלֹּא יְהוּ מֵי חַטָּאת בְּטֵילִין. מִי חָמוּר גֶּזֶל הַשֵּׁבֶט אוֹ גֶדֶר מֵי חַטָּאת. נִישְׁמְעִינָהּ מִן הָדָא זֵיתִין עַל הַזֵּיתִין וְהוּא עָתִיד לְכוֹתְשָׁן עֲנָבִים עַל עֲנָבִים וְהוּא עָתִיד לְדוֹרְכָן תְּרוּמָה וְיַחְזוֹר וְיִתְרוֹם. הֲרֵי יֵשׁ כָּאן גֶּזֶל הַשֵּׁבֶט וְגֶדֶר מֵי חַטָּאת. וְתַנֵּי עֲלָהּ תְּרוּמָה וְיִתְרוֹם. הָדָא אָֽמְרָה שֶׁגֶּדֶר מֵי חַטָּאת חָמוּר מִגֶּזֶל הַשֵּׁבֶט. HALAKHAH: There, we have stated184Mishnah 10, contradicting our Mishnah here since in Mishnah 10 no obligation is stated to give heave a second time.: “One does not give heave from incompletely processed produce for completely processed produce,” and here you say so? Rebbi Hila in the name of Rebbi Joḥanan: Because of a “fence” for the purification water, lest purification water become useless185“Purification water” is fresh water with some ashes of the red heifer, used to purify people from the impurity of the dead (Numbers.19">Num. 19). It is true that heave must be eaten by the Cohen in purity but normally immersion in a ritual bath is enough and sprinkling with purification water is not always necessary. All commentators, from the Gaonim to R. S. Lieberman, explain that “fence for the purification water” simply means that one tries to force the olive or wine grower to produce his oil and wine in ritual purity, for if one would permit giving heave from oil (wine) on oil olives (wine grapes), he either would make only a small amount in purity until he has given heave, or he would buy a small quantity of pure olives (grapes) from a fellow and pay the fellow to give heave in his name from his pure fluids. While this explanation seems pertinent, it does not explain the expression “fence for purification water”; it also contradicts the general tendency, clearly apparent in Tractate Demay, not to force the vulgar to conform to standards of observance he could not honestly sustain. But there seems no better explanation.. What is more serious, robbing the tribe137The Cohen must himself turn the olives into oil, the grapes into wine, but the verse says that heave is given as (Numbers.18.27">Num. 18:27) “grain from the threshing floor and complete produce from the (oil or wine) press.” or [breaching] the “fence” for purification water? Let us hear from the following186Tosephta 3:14. In the first case, Mishnah 4, his heave was not heave but he has to give heave only once and has no monetary loss.: “[If one gave heave of] olives for olives and in the future he will crush them, grapes for grapes and in the future he will press them, it is heave and he has to give heave a second time.” In this case there is both robbing the tribe and the “fence” for the purification water, but we have stated that it is heave and he has to give heave a second time. This proves that the “fence” for the purification water is more serious than robbing the tribe.
מָה אָמַר רִבִּי יוֹסֵי הָכָא. וּמָה אִין רִבִּי מֵאִיר דְּמֵיקַל בְּגֶזֶל הַשֵּׁבֶט וּמַחְמִיר בְּגֶדֶר מֵי חַטָּאת. רִבִּי יוֹסֵי דְּמַחְמִיר בְּגֶזֶל הַשֵּׁבֶט לֹא כָּל־שֶׁכֵּן דּוּ מַחְמִיר בְּגֶדֶר מֵי חַטָּאת. אַשְׁכָּח תַּנֵּי בְשֵׁם רִבִּי יוֹסֵי אֵין תּוֹרְמִין זֵתִים עַל הַשֶּׁמֶן וְלֹא עֲנָבִים עַל הַיַּיִן וְאִם תָּרַם תְּרוּמָתוֹ תְרוּמָה וְאֵין צָרִיךְ לִתְרוֹם דִּבְרֵי רִבִּי מֵאִיר. רִבִּי יוֹסֵי אוֹמֵר בֵּית שַׁמַּאי אוֹמְרִים תּוֹרְמִין וּבֵית הִלֵּל אוֹמְרִים אֵין תּוֹרְמִין. הַכֹּל מוֹדִין שֶׁאִם תָּרַם שֶׁאֵינוֹ צָרִיךְ לִתְרוֹם שְׁנִייָה. הֲוֵי רְעָיוֹן רִבִּי מֵאִיר מֵיקֵל בְּגֶזֶל הַשֶּׁבֵט וּמַחְמִיר בְּגֶדֶר מֵי חַטָּאת. רִבִּי יוֹסֵי מַחְמִיר בְּגֶזֶל הַשֵּׁבֶט וּמֵיקֵל בְּגֶדֶר מֵי חַטָּאת. What would Rebbi Yose say here? Since Rebbi Meïr takes “robbing the tribe” lightly but takes the “fence” for purification water seriously, Rebbi Yose who takes “robbing the tribe” seriously, certainly must take the “fence” for purification water seriously! It was found stated in the name of Rebbi Yose187A quite different version is in Tosephta 3:14: “One does not give oil as heave on crushed olives, nor wine on pressed grapes. If one gave, it is heave and he has to give another heave. The first one creates dema‘ and is subject to the fifth, but not the second one. From the latter one has to remove the tithes. Rebbi Yose says …” This Tosephta cannot be the source of the discussion here (as asserted by R. Eliahu Wilna and R. Moses Margalit) since the implication for R. Yose would be the opposite of what is asserted here and it is seen in the next paragraph that in the opinion of the Yerushalmi, R. Yose considers the second heave conditional and real heave. A Tosephta text closer to the Yerushalmi is reported in מלאכת שלמה (R. Solomon Adani) on the Mishnah.: “One may not give olives as heave for oil or grapes for wine; if one did, his heave is heave and he does not have to give heave [a second time], the words of Rebbi Meïr. Rebbi Yose says, the House of Shammai say one gives heave but the House of Hillel say one does not give heave. Everybody agrees that if he gave heave, he does not have to give heave a second time.” There is proof that Rebbi Meïr takes “robbing the tribe” lightly but the “fence” for purification water seriously188While Mishnah 4 cannot be R. Meïr’s, it is assumed that Mishnah 8 is., Rebbi Yose takes “robbing the tribe” seriously189It is obvious that originally, the Yerushalmi must have read in R. Yose’s baraita: “he must give heave a second time”, but there is no supporting manuscript evidence. Of all the explanations of this confusing paragraph, the best is Tosefta Ki-fshutah pp. 332–333. but the “fence” for purification water lightly190This is established in the next paragraph.!
תַּמָּן תַּנִּינָן רִבִּי יוֹסֵי אוֹמֵר שִׁשָּׁה דְבָרִים מִקּוּלֵּי בֵית שַׁמַּאי וּמֵחוּמְרֵי בֵית הִלֵּל הָעוֹף עוֹלֶה עַל הַשּׁוּלְחָן עִם הַגְּבִינָה וְאֵינוֹ נֶאֱכַל כְּדִבְרֵי בֵית שַׁמַּאי וּבֵית הִלֵּל אוֹמְרִים לֹא עוֹלֶה וְלֹא נֶאֱכַל. תּוֹרְמִין זֵתִים עַל שֶׁמֶן וַעֲנָבִים עַל יַיִן כְדִבְרֵי בֵית שַׁמַּאי וּבֵית הִלֵּל אוֹמְרִים אֵין תּוֹרְמִין. אָמַר רִבִּי מָנָא לֵית כָּאן זֵיתִים עַל שֶׁמֶן אֶלָּא שֶׁמֶן עַל זֵיתִים. דְּהִיא דְּרִבִּי יוֹסֵי דְּרִבִּי יוֹסֵי אוֹמֵר תְּרוּמָה וְיַחְזוֹר וְיִתְרוֹם בְּשֶׁאֵין הָרִאשׁוֹנָה קַייֶמֶת אֲבָל אִם הָֽיְתָה הָרִאשׁוֹנָה קַייֶמֶת קוֹרֵא לָהּ שֵׁם וְדַיּוֹ. There191Eduyot 5:2" href="/Mishnah_Eduyot.5.2">Mishnah Idiut 5:2. The other four examples refer to Mishnaiot in Kilaim,Ḥallah,Miqwaot,Pesaḥim. we have stated: “Rebbi Yose says, in six matters are the House of Shammai lenient and the House of Hillel restrictive: Fowl may be served on the table together with cheese but cannot be eaten together according to the House of Shammai, but the House of Hillel say it may not be served or eaten192Everybody agrees that fowl meat is not meat in the biblical sense since it says: “You may not cook a kid goat in its mother’s milk” and birds have no milk. Nevertheless, as rabbinic “fence”, one may not eat birds’ meat with any milk product.. One gives heave from olives on oil and from grapes on wine according to the House of Shammai, but the House of Hillel say one may not.” Rebbi Mana said, it cannot be “from olives on oil” but “from oil on olives” because this is Rebbi Yose’s! For Rebbi Yose says it is heave and he has to give another heave; that is, if the first [heave] does no longer exist but if the first exists he gives it its name and that is enough193If the heave given first can be extended to cover the oil produced from the olives after heave was separated, it follows that R. Yose assumes that olives which were started in purity will be kept in purity until the last drop of oil has been extracted and the heave is legitimate as given from “pure on pure.” It follows that R. Yose rejects any consideration of a “fence for purification water”; he requires a genuine second heave only if either the first one was eaten or if the additional oil was made impure; in the latter case one may not use the first heave following Mishnah 2:1..
תַּנֵּי שְׁנִייָה לֹא תֵאָכֵל עַד שֶׁיּוֹצִיא עָלֶיהָ תְּרוּמָה וּמַעְשְׂרוֹת רִאשׁוֹנָה מָה הִיא. מִן מַאן דְתַנֵּי חָזַר וְעָשָׂה זֵתִים רִאשׁוֹן שֶׁמֶן וַעֲנָבִים יַיִן קוֹרֵא שֵׁם וְאֵינוֹ צָרִיךְ לִתְרוֹם שְׁנִייָה הָדָא אָֽמְרָה שֶׁהוּא צָרִיךְ לִקְרוֹת שֵׁם לְמַעְשְׂרוֹתָיו. It was stated194This now refers back to the Mishnah, not the baraitot discussed in the meantime. A similar text appears in Tosephta 3:14. Since the Great Heave was already taken the first time, “heaves” here must refer to the heave of the tithe.: “The second [heave] should not be eaten until one takes from it heaves and tithes.” What is the status of the first? From what was stated195In the same Tosephta, though not the origin of this baraita, the full text is: “If one gives heave of olives on olives which will be crushed or from grapes which will be pressed, it is heave and he has to give a second one. The first creates dema‘ but not the second. The first is subject to the fifth but not the second; but one has to give it a name. If he came back and made the first olives into oil or the grapes into wine, he does not have to give a second heave.” “To give a name” means to make a declaration that heave or tithes should be valid for such and such produce. Since one really should give heave and tithes from the finished product, if the oil is produced from the olives for which heave (or tithes) were taken, the name may be extended later to the finished oil or wine.: “If he came back and made the first olives into oil or the grapes into wine, he gives it a name and does not have to give a second heave.” That means that he has to give a name to his tithes.
תַּנִּינָן דְּבַתְרָהּ אֵין תּוֹרְמִין מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ. וְהָכָא לְשֶׁעָבַר הָא לְכַתְּחִילָּה לֹא אֲפִילוּ בַתְּחִילָּה. אִין תֵּימַר שַׁנְייָא הִיא מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ הָא תַנִּינָן הַפֶּרֶד וְהַצִּימּוּקִים וְהֶחָרוּבִים מִשֶּׁיְּעַמֵּר עֲרֵימָה. רִבִּי יוֹסֵי בֶּן יוֹסֵי בְשֵׁם רִבִּי יִצְחָק בֶּן לָֽעְזָר אֵין לָךְ אָסוּר מִדָּבָר שֶׁנִּגְמְרָה מְלַאכְתּוֹ עַל דָּבָר שֶׁלֹּא נִגְמְרָה מְלַאכְתּוֹ אֶלָּא גוֹרֶן וְיֵקֶב בִּלְבַד. We have stated after this198Mishnah 10.: “One does not give heave from finished produce for unfinished;” there it is for the past, therefore not to start199In Mishnah 10, it is stated: “If one gave heave, it is heave”, which means that it is legitimized after the fact but cannot be accepted if done in defiance of the law. But in Mishnah 9, the language is positive, that everybody is free to give heave., [and here] even to start? If you say, is this different from when it is finished, did we not state200Mishnah Ma‘serot 1:6, detailing the exact moments when finished produce is subject to heave and tithes. Therefore, grapes to be used to make raisins are definitely unfinished produce.: “Dried pomegranate kernels, raisins, and carob from when he made an orderly heap”? Rebbi Yose ben Yose in the name of Rebbi Isaac ben Eleazar: From finished product on unfinished is only forbidden from threshing floor and wine (or oil) press201Grain and wine, mentioned in Numbers.18.27">Num. 18:27. Since pickled olives and raisins cannot be turned into wine, they are not covered by Mishnah 10. This author will require that raisin wine be made from tithed raisins..
לְפִי מָה הוּא תוֹרֵם לְפִי שַׁמְנָן אוֹ לְפִי אוֹכְלָן. אָמַר רִבִּי יוֹחָנָן אַייְתִיתֵיהּ מִדְּחִלְפַיי רִבִּי אוֹמֵר לְפִי אוֹכְלָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר לְפִי שַׁמְנָן אֲבָל לֹא עַל גַּרְעִינֵיהֶן. הַכֹּל מוֹדִין בִּכְלוֹכְסִין שֶׁהֵן תּוֹרְמִין לְפִי אוֹכְלָן אֲבָל לֹא עַל גַּרְעִינֵיהֶן. חֲנַנְיָה בָּעֵי וְאַף לְעִנְייַן שַׁבָּת כֵּן. אַשְׁכָּח תַּנֵּי רִבִּי אוֹמֵר בִּרְבִיעִית. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר כִּגְרוֹגֶרֶת. What is the basis of his giving heave202While there is no measure of heave indicated in biblical law, Mishnah 5:3 indicates the rabbinical standard of an estimated 2% of the volume for which heave is to be given. Is the basis the volume of oil that could have been extracted if the olives had not been pickled or is it the volume of pitted finished olives?, on basis of their oil or as solid food? Rebbi Yoḥanan said, this was brought from Ḥilfai203A similar statement is Tosephta 3:15, but there Rebbi is reported to require heave proportional to oil, Rabban Simeon proportional to the solid food (“the food exluding the pits”).: “Rebbi said as food, Rabban Simeon ben Gamliel said on basis of their oil, excluding the pits. Everybody agrees that one gives heave for pickled olives204In the Tosephta, the Vienna ms. has קולפסין, the Erfurt ms. קלופסין , the printed editionsקלפין . The word is usually identified with Greek κολυμβάς, ἥ, Latin colymbas,-adis, f., “pickled olives, olives swimming in brine.” as food but not including their pits. Ḥananiah asked, is this the same for the Sabbath205If one moves something from private to public domain or more than four cubits in the public domain (cf. Kilayim 1:9:4" href="/Jerusalem_Talmud_Kilayim.1.9.4">Kilaim Chapter 1, Note 188), it is a punishable offense only if a minimal amount is carried. The minimal amount is defined as a quartarius for drinks and the volume of an average dried fig for solid food. The baraita quoted here agrees with the text of the Tosephta, not the Yerushalmi.? It was found stated: “Rebbi said, by a quartarius; Rabban Simeon ben Gamliel said, by the size of a dried fig.”
אָמַר רִבִּי חֲנַנְיָה בְשֵׁם רִבִּי הִלֵּל וְאַף אֲנָן תַּנִּינָן הָדָא דִמְסַייֵעַ לְהָדָא דְתַנֵּי רִבִּי הוֹשַׁעְיָה. זֵיתִין עַל זֵיתִין וְהוּא עָתִיד לְכוֹתְשָׁן עֲנָבִים עַל עֲנָבִים וְהוּא עָתִיד לְדוֹרְכָן תְּרוּמָה וְיַחְזוֹר וְיִתְרוֹם. וְתַנִּינָן מִי שֶׁתָּרַם שֶׁמֶן עַל זֵתִים לַאֲכִילָה זֵתִים עַל זֵיתִים לַאֲכִילָה יַיִן עַל עֲנָבִים לַאֲכִילָה וַעֲנָבִים עַל עֲנָבִים לַאֲכִילָה וְנִמְלַךְ לְדוֹרְכָן אֵינוֹ צָרִיךְ לִתְרוֹם. מִפְּנֵי שֶׁנִּמְלַךְ הָא לֹא נִמְלַךְ תְּרוּמָה וְיַחְזוֹר וְיִתְרוֹם. Rebbi Ḥananiah said in the name of Rebbi Hillel: We have stated in support of the statement of Rebbi Hoshaiah186Tosephta 3:14. In the first case, Mishnah 4, his heave was not heave but he has to give heave only once and has no monetary loss.: “[If one gave heave of] olives for olives and in the future he will crush them, grapes for grapes and in the future he will press them, it is heave and he has to give heave a second time.” And we have stated197Since the heave was legitimate when given, it cannot become delegitimized later.: “If one gave oil as heave for table olives, olives for table olives, wine for table grapes, or grapes for table grapes when he changed his mind to press them he does not have to give heave.” Because he changed his mind! Therefore, if he did not change his mind he has to give a second heave.
רִבִּי אִימִּי בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כְּדָגָן מִן הַגּוֹרֶן. מִמַּה שֶׁהוּא מְצַוֶּה אֶת בְּנֵי לֵוִי לִתְרוֹם מִן הַגָּמוּר. הָדָא אָֽמְרָה שֶׁאָסוּר לִיתֵּן לוֹ שִׁבֳּלִים. חִייָה בַּר אָדָא בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ מַעֲשֵׂר רִאשּׁוֹן שֶׁהִקְדִּימוֹ בַשִּׁבֳּלִים אָסוּר לוֹכַל מִמֶּנּוּ עֲרַאי וּמַה טַעַם אֶת קָדְשֵּׁי בְּנֵי יִשְׂרָאֵל לֹא תְחַלְלוּ וְלֹא תָמוּתוּ. מָהוּ שֶׁיִּלְקוּ עַל טִבְלוֹ דְּבַר תּוֹרָה. רִבִּי אַשִּׁיאָן בְּשֵׁם רִבִּי יוֹנָה מַתְנִיתָא אָֽמְרָה אֵין לוֹקִין עַל טִיבְלוֹ דְּבַר תּוֹרָה. דְּתַנִּינָן תַּמָּן תְּרוּמַת מַעֲשֵׂר שָׁוָה לַבִּיכּוּרִים בִּשְׁנֵי דְּרָכִים וְלִתְרוּמָה בִשְׁנֵי דְּרָכִים. וְנִיטֶּלֶת מִן הַטָּהוֹר עַל הַטָּמֵא וּשֶׁלֹּא מִן הַמּוּקָּף כְּבִיכּוּרִים. וְאוֹסֶרֶת מִן הַגּוֹרֶן וְיֵשׁ לוֹ שִׁיעוּר כִּתְרוּמָה. אִית לָךְ מֵימַר אוֹסֶרֶת מִן הַגּוֹרֶן לֹא לְאַחַר מֵירוּחַ. הָדָא אָֽמְרָה שֶׁאֵין לֹוקִין עַל טִיבְלוֹ דְּבַר תּוֹרָה. Rebbi Immi in the name of Rebbi Simeon ben Laqish (Numbers.18.27">Num. 18:27): “Your heave will be counted as if it were grain from the threshing-floor.” From what He commanded the Levites to give heave, from the finished product206The verse speaks of heave of the tithe and implies that the merit of heave of the tithe which accrues for the Levite is identical with that of the Israel giving heave from the threshing floor. This implies that the Israel gives only from the threshing floor, when all agricultural work connected with the harvest is complete.. That means it is forbidden to give him ears. Ḥiyya bar Ada in the name of Rebbi Simeon ben Laqish: If First Tithe was given from grain ears, it is forbidden to eat a snack from it207While heave and tithes are due only after cleaning up the threshed grain, using unthreshed ears for a regular meal would show that the ears are the finished product and subject to heave and tithes. But untithed ears may be eaten as a snack. Here, it is stated that giving heave and first tithe in any form declares the product as finished. If the tithe is tithe, then it is ṭevel for heave of the tithe and may not be eaten unless that heave is taken.. What is the reason? (Numbers.18.32">Num. 18:32): “You should not desecrate the holy things of the Children of Israel lest you die.” Will one be whipped for its ṭevel as biblical law? Rebbi Ashian208A Galilean Amora of the fifth generation, student of R. Jonah, possibly Ἀσίων. in the name of Rebbi Jonah: A Mishnah states that one is not whipped for its ṭevel as biblical law, as we have stated there209Bikkurim 2:3:1" href="/Jerusalem_Talmud_Bikkurim.2.3.1">Mishnah Bikkurim 2:5.: “Heave of the tithe is like First Fruits in two respects and like tithe in two respects. One may give it from pure for impure or not earmarked produce148Mishnah Ḥallah 1:9. Since heave is given by estimate, it must be given from a well-defined lot. But heave of the tithe is exactly ten percent; it may be given anywhere if the volume, weight, or number of the produce to be tithed has been determined beforehand., like First Fruits. It makes forbidden from the threshing floor and has a tariff similar to heave.” When can you say “from the threshing floor”, does this not mean after smoothing210The end of threshing, when the threshed grain has been collected and assembled in neat heaps.? That implies that one is not whipped for its ṭevel as biblical law211The ears never were threshed, much less smoothed..