משנה: 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. MISHNAH: If somebody said to his agent: go and give heave, he gives heave following the intentions44If it is his intention to give one in 40, 50, or 60. 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 ten45If the heave turns out to be between 1/40 and 1/60. That is, if the agent does not know the intentions of the owner and wants to follow the rules which require heave to be given by estimate. But if he intends to give not 1/50 but 1/49, he exceeds his authority and hurts the owner; this automatically terminates his agency. He now is an unrelated person and his heave is not heave by Mishnah 1. The underlying problem of agency is not discussed in the Yerushalmi, but appears in the Babli, Ketubot 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 not54This is the reading in the Leyden ms., the Munich ms. of the Babli, the Palestinian Mishnah edited by Low, and the first prints of the Mishnah (Naples, Riva di Trento, Venice). In all other manuscript sources, including the Rome ms., and the Mishnah prints following the edition of Yomtov Lipman Heller Wallerstein, the reading is: “for another place”. That reading is quoted in the Halakhah as variant reading, confirming the text here as the authentic Galilean Mishnah.
The background for the disagreement is that heave of the tithe may be taken from one lot for another but heave itself must be earmarked. Since the produce was given as Great Heave, the rules of heave should apply.
The reasons for the three diverging opinions are given in the Halakhah. 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.
הלכה: 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. 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 him46If he intentionally deviates from the owner’s standard, his heave is invalid..
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. 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 equal47For the profane remainder, the difference between maximum and minimum heave is from 98⅔% to 97½%, deviating from 98 only by ⅓ or ½.. How is that? If he used to give heave one in fifty, if he gives heave one in forty he makes him lose six quarters48The basis of the computation is an average heave of 1 seah 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.
הָכָא אַתְּ מַר תְּרוּמָתוֹ תְרוּמָה. וָכָא אַתְּ אָמַר אֵין תְּרוּמָתוֹ תְרוּמָה. אָמַר רִבִּי חֲנִינָה בְּרֵיהּ דְּרִבִי הִלֵּל כָּאן בְּמִתְכַּוֵּין לִפְחוֹת כָּאן בְּמִתְכַּוֵּין לְהוֹסִיף. Here you say, his heave is heave, but there you say, his heave is not heave49The question is formulated comparing the first part of the Mishnah, when deviations are accepted, and the second part, in which a deviation makes heave invalid. The question is really about the second part, where it is asserted that intention to add invalidates the agency but intention to diminish is not mentioned at all. The answer is that intention to diminish within the legal bounds does not disqualify the agent.! Rebbi Ḥanina ben Rebbi Hillel50He is R. Ḥananiah ben R. Hillel. said, in one case he intended to diminish, in the other to add.
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. Rebbi Ḥaggai asked before Rebbi Yose: There51Mishnah Me‘ilah 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 piece52But the owner bears the responsibility for the first piece, while in the case of heave for grain the responsibilities cannot be neatly divided; the agent either acts for the owner or he does not., 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 intention53The heave from the first heap is valid, from the second invalid..
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. 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‘55For the statement of the House of Shammai, cf. Chapter 3, Note 55. According to R. Eliezer, if more than 11% is given as heave, then 10% are heave, 1% heave of the tithe, and the remainder is ṭevel 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..
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. 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 place56The end of the paragraph shows that one must read here: “but not for another place.” Since in the opinion of R. Joḥanan even irregular heave eliminates all ṭevel, 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 everything57According to Ḥizqiah, ṭevel 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.”
מַה טַעֲמָא דְרִבִּי יִשְׁמָעֵאל רֵאשִׁית דְּגָנְךָ דַּייוֹ לְרֵאשִׁית שֶׁיְּהֵא כְדָגָן. מְנַיִין שֶלֹּא עָשָׂה כְלוּם עַד שֶׁיְּשַׁיֵיר מִקְצָת. תַּלְמוּד לוֹמַר מֵרֵאשִׁית וְלֹא כָל רֵאשִׁית. 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 grain58More than 50% cannot be called “beginning”.. From where that he did not do anything unless he left some remainder? (Num. 15:21) “From the beginning”, not all the beginning59Prefix מ in talmudic interpretation is partitive; Sifry Num. 110..