משנה: 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. MISHNAH: One seah of heave which fell into the opening of a storage bin and congealed102The upper part of the grain compressed by the impact of the seah 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 compress103One should press the heave together; if it can be taken out as a block, no dema‘ 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 in104If the boundary between the new and the old is not visible. 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.
הלכה: 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. HALAKHAH: The reasoning of Rebbi Eliezer is inverted: There105In Mishnah 10., 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 intentionally106It is implied by the Mishnaiot of Chapter 5 that profane produce intentionally added to dema‘ 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 100107As long as the compacted grain is the same kind as the loose, they still are considered to be one kind and the 1-in-100 rule applies.. In the opinion of Rebbi Assi, one is permitted to add108If one is permitted to undo the compaction, one intentionally adds to the loose grain., 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 forbidden109For R. Assi, there never was any difference between compacted and non-compacted grain. For Cahana, when the compacted part was forbidden as dema‘, 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 remainder110If everything were compacted, it would be as if everything was loose, and the special case of the Mishnah would become meaningless..
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. “Two boxes in two attics, two storage bins in one attic.111Tosephta 6:12, reading of the Erfurt ms. only.” 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.
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. 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 other111Tosephta 6:12, reading of the Erfurt ms. only.. Similarly, if there were two gatherings of water112A gathering of water becomes a ritual bath if it contains 40 seah 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.
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. 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.113Tosephta 6:13 (both parts); a similar statement also in Tosephta Miqwaot 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 proven114If the first box contained 101 seah, 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 second115The declaration of damage cannot be retroactive..” 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.
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. 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 opinion116This refers to the statement of R. Simon, Note 111–112. It is explained that not only may one choose which box (or water pool) to choose to remove heave (or water) from, but he may also choose the place from where to draw..
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. You say, one may lift from boxes but not from storage bins117This refers to the statement at the beginning of the Halakhah, Note 111, which refers only to boxes.. How is this? Two storage bins in two attics and a seah of heave fell into one of them, both are forbidden118For the layman.. 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.
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. It was stated: “If it is mixed, if may be lifted, unmixed it may not be lifted.119Tosephta 5:13, a statement of R. Yose only, disputed by the other Sages. Since the Mishnah follows R. Yose, it is implied that in the Tosephta also, the opinion of R. Yose is practice to be followed.” 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 lifted120Presumably, if the farmer bundles his produce he takes pieces as they come and does not mix them up intentionally. R. Yose seems to contradict himself.! 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 lifted121If the farmer bundled heave with profane produce, obviously it was his intention to give the entire bundle to a Cohen to eat in purity.. 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 impurity122Demay, Chapter 2, Note 141., because then he resents the admixture123All his melons will be considered impure since each of them will be in doubt and anything possibly impure is declared impure except on a public road [Soṭah 1:2 (fol. 16c), Babli Soṭah 28b]., it may not be lifted.