משנה: הַשּׁוּתָפִין שֶׁתָּֽרְמוּ זֶה אַחַר זֶה. רִבִּי עֲקִיבָה אוֹמֵר תְּרוּמַת שְׁנֵיהֶן תְּרוּמָה וַחֲכָמִים אוֹמְרִים תְּרוּמַת הָרִאשׁוֹן תְּרוּמָה. רִבִּי יוֹסֵה אוֹמֵר אִם תָּרַם הָרִאשׁוֹן כְּשִׁיעוּר אֵין תְּרוּמַת הַשֵּׁינִי תְּרוּמָה וְאִם לֹא תָרַם הָרִאשׁוֹן כְּשִׁיעוּר תְּרוּמַת הַשֵּׁינִי תְּרוּמָה. בְּמַה דְּבָרִים אֲמוּרִים בְּשֶׁלֹּא דִבֵּר אֲבָל הִרְשָׁה אֶת בֶּן בֵּיתוֹ אוֹ אֶת עַבְדּוֹ אוֹ אֶת שִׁפְחָתוֹ לִתְרוֹם תְּרוּמָתוֹ תְרוּמָה. בִּיטֵּל אִם עַד שֶׁלֹּא תָרַם בִּיטֵּל אֵין תְּרוּמָתוֹ תְרוּמָה. אִם מִשֶּׁתָּרַם בִּיטֵּל תְּרוּמָתוֹ תְרוּמָה. הַפּוֹעֲלִין אֵין לָהֶן רְשׁוּת לִתְרוֹם חוּץ מִן הַדְּרוֹכוֹת שֶׁהֵן מְטַמְּאִין אֶת הַגַּת. MISHNAH: Partners who gave heave one after the other, Rebbi Aqiba says both of their heaves are heave. But the Sages say, the heave of the first one [only] is heave30Since the first heave turned ṭevel into profane food and heave may not be given from profane food.. Rebbi Yose says, if the first one gave the full measure31The measure to be applied is discussed in the Halakhah but not determined. Partnership cannot apply to the heave of the tithe since the tithe must be given to an individual Levite. of heave, then his heave is heave, but if the first one did not give the full measure of heave, then the heave of the second is heave.
Where was this said39This refers to the preceding Mishnah of two partners giving heave and confirms Maimonides’s interpretation of that Mishnah. It is stated here that for heave the relationship between partners is like that between a person and his family.? When he did not say anything. But if he empowered a member of his family, his slave, or his slave girl, their heave is heave. In case he revoked, if he revoked before heave was given, his heave is not heave. But if he revoked after heave was given, his heave is heave. Workers have no right to give heave except for those who press grapes because they make the wine press impure40The winepress cannot become impure since it is built into the earth, but the contents of the vat into which the juice flows will become impure if it is touched by an impure person. It is assumed that the grapes have not become prepared for impurity by the juice lost from crushed grapes in the transport to the press since that juice is lost, against the will of the vintner. If either one of the workers or the vintner is not a Fellow (as defined in the Introduction to Tractate Demay), heave must be given before pressing starts. If the vintner is not present, the workers have implied authorization to give heave..
הלכה: מַה נָן קַייָמִין אִם בְּמַמְחִין אַף רִבִּי עֲקִיבָה מוֹדֵי וְאִם בְּשֶׁאֵינָן מַמְחִין אוּף רַבָּנִן מוֹדִייִן. אֶלָּא כִּי נָן קַייָמִין בִּסְתָם. רִבִּי עֲקִיבָה אוֹמֵר סְתָמָן אֵינָן מַמְחִין וְרַבָּנִין אָֽמְרִין סְתָמָן מַמְחִין. HALAKHAH: Where do we hold? If they assigned32The translation follows Maimonides. R. Simson explains: If they were competent [in the laws to be applied.] It is difficult to accept this interpretation in the Halakhah., even Rebbi Aqiba agrees. If they did not assign, even the rabbis will agree. But we assume they were silent. Rebbi Aqiba says, if they are silent they do not assign, but the rabbis hold that by being silent they will assign.
עַל דַּעְתֵּיהּ דְּרִבִּי עֲקִיבָה סְאָה שֶׁל רִאשׁוֹן חֶצְייָהּ טֵבֵל וְחֶצְייָהּ תְּרוּמָה טְבוּלָה לְמַעְשְׂרוֹת. סְאָה שֶׁל שֵׁינִי חֶצְייָהּ תְּרוּמָה וְחֶצְייָהּ טֵבֵל טְבוּלָה לַכֹּל לֹא צוּרְכָה דְלֹא. חֲצִי סְאָה שֶׁל שֵׁינִי מַהוּ שֶׁתִּפְטוֹר חֲצִי סְאָה שֶׁל רִאשׁוֹן. נִישְׁמְעִינָהּ מִן הָדָא אֲרִיסְטוֹן אַייְתֵי פֵּירִין וְשִׁייֵר גַּו סַקָּא וְתָרַם. אָתָא עוּבְדָּא קוֹמֵי רִבִּי יוֹסֵי וְאָמַר חֲזָקָה עַל הַכֹּל תָּרַם. In the opinion of Rebbi Aqiba, the seah33Assuming that the amount of heave given each time is a seah. Since R. Aqiba designates both as heave, neither one can be totally heave. It is argued that the first heave is still subject to the tithes to be given after heave was completed. of the first one is half ṭevel and half heave containing undistributed tithes. The seah of the second is half heave and half total ṭevel34Since no heave comes after this.. That does not seem necessary: may the half seah of the second free the half seah of the first? Let us hear from the following: Ariston brought produce, left some in the sack, and gave heave. The case came before Rebbi Yose; he said it is a standing assumption that he gave heave for everything35Everybody gives heave for everything he has since only in this way can he be sure to have fulfilled his obligations. The interpretation of the opinion of R. Aqiba which splits the heaves is rejected..
מַה כְשִׁיעוּר תּוֹרָה אוֹ כְשִׁיעוּר חֲבֵירָיו. אִין תַּעַבְדִּינֵיהּ כְּשִׁיעוּר תּוֹרָה לֵית רִבִּי יוֹסֵי כְּרַבָּנִין. אִין תַּעַבְדִּינֵיהּ כְּשִׁיעוּר חֲבֵירָיו רִבִּי יוֹסֵי כְּרַבָּנִין. Does one understand this according to Biblical rules36One grain is enough for an entire silo, cf. Peah Chapter 1, Note 9. In this case, it is impossible that the first heave should not free all of the produce and the second case of R. Yose in the Mishnah cannot happen.., or according to the rules of his colleagues? If you take it as referring to the biblical measure, Rebbi Yose cannot agree with the rabbis. If you take it as referring to the measure of his colleagues37As explained in Mishnah 4:3., Rebbi Yose agrees with the rabbis38One may argue that R. Yose simply explains the intent of the Sages in detail..
וְלֵית הָדָא פְלִיגָא עַל דְּרֵישׁ לָקִישׁ. דְּרֵישׁ לָקִישׁ אָמַר אֵין אָדָם מְבַטֵּל שְׁלִיחוּתוֹ בִדְבָרִים. תִּיפְתָּר כְּגוֹן שֶׁאָמַר לוֹ לֵךְ וּקְבַע בַּצָּפוֹן וְהָלַךְ וְקָבַע בְּדָרוֹם. Does this not disagree with Rebbi Simeon ben Laqish? As Rebbi Simeon ben Laqish said, nobody may revoke his agency by words. Explain it that he said, go and fix it to the North and [the agent] went and fixed it to the South41The disagreement between R. Simeon ben Laqish and R. Joḥanan, whether a verbal authorization may be revoked by simple pronouncement, not necessarily in the presence of the agent, is in Giṭṭin 4:1–2, fol. 45c, and Babli Qiddušin 59a. The Babli explains the problem away; its opinion is that R. Simeon ben Laqish disallows verbal revocation only in matters of marriage and divorce which never can be executed by words alone. The Yerushalmi disagrees and holds that R. Simeon ben Laqish always requires an action (in the case of authorization to proceed with a divorce, a court action) to terminate duly established agency. In our case here, he permits a shortcut for termination only if the agent deviates from his instructions. On the other hand, the Yerushalmi notes that in case of an action of divorce, agency can be terminated only in the presence of the agent or by written document delivered to the other party even for R. Joḥanan since any other course of action would have unforseeable consequences..
אָמַר רִבִּי יוֹחָנָן הַדְּרוֹכוֹת מִכֵּיוָן שֶׁהִילְּכוּ בָּהֶן שְׁתִי וָעֵרֶב מְטַמִין אֶת הַבּוֹר מִיַּד. וְהָתַנֵּי הַפּוֹעֲלִין שֶׁתָּֽרְמוּ אֶת הַבּוֹר אֵין תְּרוּמָתָן תְּרוּמָה. וְאִם הָיָה הַבּוֹר קָטָן אוֹ שֶהָיוּ הַבַּעֲלִין אֲחֵרִים מְשַׂכְשְׂכִין בָּהֶן תְּרוּמָתָן תְּרוּמָה מִפְּנֵי שֶׁאֲחֵרִים מְשַׂכְשְׂכִין בָּהֶן. הָא אִם אֵין אֲחֵרִים מְשַׂכְשְׂכִין בָּהֶן אֵין תְּרוּמָתָן תְּרוּמָה. מַהוּ כְדוֹ כָּאן בְּיַיִן וְכָאן בְּשֶׁמֶן. וְלֹא הוּא יַיִן הוּא שֶׁמֵן. יַיִן טוּמְאָתוֹ מְצוּיָה. שֶׁמֶן אֵין טוּמְאָתוֹ מְצוּיָה. Rebbi Joḥanan said, one makes the vat impure the moment the press men went over it warp and woof42In both wine and oil presses, the vat is covered by wooden planks; the workers stand on the planks and pound on them walking crosswise over them.. But have we not stated43Tosephta 1:8: “If workers gave heave from a vat, their heave was not heave. But if the vat was small and others were using it, their heave was heave.” If the vat has to be emptied because of other uses, then time is of the essence and the workers have implicit authorization for heave.: “If workers gave heave from a vat, their heave is not heave. But if the vat was small or if the owners or others stir it, their heave is heave.” Because others stir it, but if others do not stir it, their heave would not be heave! What is this? One statement for wine, the other for oil. But are not wine and oil the same? Wine is frequently impure44Therefore, the workers are authorized to give heave., oil is not.
תַּנֵּיי מֵאֵימָתַי תּוֹרְמִין אֶת הָעֲנָבִים מִשֶׁהִילְּכוּ בָהֶן שְׁתִי וָעֵרֶב. מֵאֵימָתַי מְטַמִין אוֹתָן בֵּית שַׁמַּאי אוֹמְרִים מִשֶׁיּוֹצִיא אֶת הַשֵּׁינִי. וּבֵית הִלֵּל אוֹמְרִים מִשֶׁיּוֹצִיא אֶת הָרִאשׁוֹן. אָמַר רִבִּי יוֹסֵי הֲלָכָה כְבֵית שַׁמַּאי וְהָרַבִּים נָהֲגוּ כְבֵית הִלֵּל. אָמַר רִבִּי שִׁמְעוֹן נִרְאִין דִּבְרֵי בֵית שַׁמַּאי בִשְׁעַת מִקְדָּשׁ. וְדִבְרֵי בֵית הִלֵּל בַּזְּמַן הַזֶּה. וַחֲכָמִים אוֹמְרִים לֹא כְדִבְרֵי זֶה וְלֹא כְדִבְרֵי זֶה אֶלָּא מוֹצִיא תְרוּמָה וּתְרוּמַת מַעֲשֵׂר וּמְטַמִין אֶת הַבּוֹר מִיַּד. It was stated45Tosephta 3:12. In the Tosephta, the positions of the Houses of Hillel and Shammai are switched, the statement of R. Yose is in the name of R. Jehudah, the statement of R. Simeon is missing, and the Sages are quoted to require removal of heave and tithes. Except for the switch between R. Yose and R. Jehudah, which is undecidable and may stem from an abbreviation ד״י, the reading of the Yerushalmi is superior in every detail.
The problem discussed here and in the next paragraphs is, when may one give finished wine (or olive oil) which happens to be in the building of the press for wine (or oil) to be made from the grapes (or olives) newly brought into the press. The underlying principle is that the fruits must be crushed with some fluid oozing out, so that the fruit can no longer be used as fruit.: “When does one start to give heave from grapes? From the moment one went over it warp and woof. When does one start to make them impure? The House of Shammai say, after one removed second [tithe], the House of Hillel say, after one removed first [tithe]. Rebbi Yose said, practice should follow the House of Shammai but the public follow the House of Hillel. Rebbi Simeon says, the words of the House of Shammai were reasonable in the time of the Temple, the words of the House of Hillel are reasonable in the present time. But the Sages say unlike either of them, but that one removes heave and the heave of the tithe; then one may make it impure immediately.”
מֵאֵימָתַי תוֹרְמִין אֶת הַזֵּיתִים. אִית תַּנָּיֵי תַנֵּי מִשֶּׁיִּטָּחַנּוּ. וְאִית תַּנָּיֵי תַנֵּי מִשֶּׁיִּטְעַנּוּ. נִיחָא לְמָאן דָּמַר מִשֶּׁיִּטְעַנּוּ. לְמָאן דָּמַר מִשֶּׁיִּטָּחַנּוּ לֹא כֵן אָמַר רִבִּי יוֹחָנָן הַדְּרוֹכוֹת מִכֵּיוָן שֶׁהִילְּכוּ בָּהֶן שְׁתִי וָעֵרֶב מְטַמִין אֶת הַבּוֹר מִיַּד. אֶלָּא כָאן בְּיַיִן וְכָאן בְּשֶׁמֶן. וְלֹא הוּא יַיִן הוּא שֶׁמֵן מַה בֵּין יַיִן מַה בֵּין שֶׁמֶן. יַיִן טוּמְאָתוֹ מְצוּיָה. שֶׁמֶן אֵין טוּמְאָתוֹ מְצוּיָה. אָמַר רִבִּי חִייָה בַּר אָדָא כָּאן וְכָאן הַטּוּמְאָה מְצוּיָה אֶלָּא שֶׁהַטּוּמְאָה מְצוּיָה בַּיַּיִן יוֹתֵר מִבַּשֶּׁמֶן. “When does one start to give heave from olives? Some Tannaїm state, when they have been ground46In Tosephta 3:13, this is the opinion of R. Simeon, the opposing opinion that of the anonymous majority. Since the Yerushalmi does not quote names, it abstains from deciding between the opinions., and some Tannaїm state, when they are being weighted47Except for choice olives from which oil can be obtained by squeezing by hand, olives have to be ground before they are put into the vat to be pressed, and the pressing is mechanical weighting down.. It is clear following him who says when they are being weighted. For him who says when they have been ground, did not Rebbi Joḥanan say, one makes the vat impure the moment the press men went over it warp and woof? This one is for wine, the other one for oil. Is not wine under the same rules as oil? What would be the difference between wine and oil? Wine is frequently impure, oil is not frequently impure. Rebbi Ḥiyya bar Ada said, both are frequently impure but impurity is found with wine more often than with oil.
תַּנֵּי רִבִּי יוֹסֵי בֵּי רִבִּי יוּדָה אוֹמֵר אִם רָצָה מֵבִיא זֵתִים וְנוֹתְנָן תַּחַת הַמָּמָל וְהוֹלֵךְ וּבָא עֲלֵיהֶן. אָֽמְרוּ לוֹ לֹא דוֹמִין זֵיתִים לָעֲנָבִים. עֲנָבִים דִּיהוֹת וְנוֹתְקוֹת אֶת הַיַּיִן זֵיתִין קָשִׁין וְאֵינָן נוֹתְקִין אֶת הַשֶּׁמֶן. “48Tosephta 3:13. Rebbi Yose ben Rebbi Jehudah said, if he wishes he may bring olives, put them under the pounding stone49Explanation of the Babli, Baba Batra 67b., and tread on it. They said to him, olives cannot be compared to grapes. Grapes are soft50In the Tosephta: ריכות. and release the wine, olives are hard and do not release the oil51Without mechanical pressure greater than that generated by people standing on top of the press..”