rebbi

They stated before Rebbi Abbahu: “Heave does not interfere with First Fruits.” He said to them, this is from Abba Palaemon. Rebbi Yose asked, which [statement of] Abba Palaemon? Rebbi Mana said to him, I heard my father stating: “First fruits in his right hand, heave in his left hand.” Some Tannaїm state, “he transgresses,”, some Tannaїm state, “he does not transgress.” He who says he transgresses, the rabbis; he who says he does not transgress, Abba Palaemon.

HALAKHAH: There, we have stated: “The House of Shammai say, dedication in error is dedication.” Rebbi Jeremiah said, if he intends to say “profane” and he says “fire sacrifice”, he dedicated it. Rebbi Yose said, we consider only if he intended to dedicate but he erred because of something else. What is the status of this Mishnah? In the opinion of Rebbi Jeremiah it is in dispute, in the opinion of Rebbi Yose it is everybody’s opinion.

HALAKHAH: There, we have stated: “The House of Shammai say, dedication in error is dedication.” Rebbi Jeremiah said, if he intends to say “profane” and he says “fire sacrifice”, he dedicated it. Rebbi Yose said, we consider only if he intended to dedicate but he erred because of something else. What is the status of this Mishnah? In the opinion of Rebbi Jeremiah it is in dispute, in the opinion of Rebbi Yose it is everybody’s opinion.

HALAKHAH: There, we have stated: “The House of Shammai say, dedication in error is dedication.” Rebbi Jeremiah said, if he intends to say “profane” and he says “fire sacrifice”, he dedicated it. Rebbi Yose said, we consider only if he intended to dedicate but he erred because of something else. What is the status of this Mishnah? In the opinion of Rebbi Jeremiah it is in dispute, in the opinion of Rebbi Yose it is everybody’s opinion.

HALAKHAH: There, we have stated: “The House of Shammai say, dedication in error is dedication.” Rebbi Jeremiah said, if he intends to say “profane” and he says “fire sacrifice”, he dedicated it. Rebbi Yose said, we consider only if he intended to dedicate but he erred because of something else. What is the status of this Mishnah? In the opinion of Rebbi Jeremiah it is in dispute, in the opinion of Rebbi Yose it is everybody’s opinion.

MISHNAH: The heave of the Gentile and the Samaritan is heave, their tithes are tithes, and their dedications are dedications. Rebbi Jehudah says, a Gentile cannot have a fourth year vineyard but the Sages say, he may have. The Gentile’s heave creates dema‘ and one is obliged to a fifth for it, but Rebbi Simeon frees from the obligation.

MISHNAH: The heave of the Gentile and the Samaritan is heave, their tithes are tithes, and their dedications are dedications. Rebbi Jehudah says, a Gentile cannot have a fourth year vineyard but the Sages say, he may have. The Gentile’s heave creates dema‘ and one is obliged to a fifth for it, but Rebbi Simeon frees from the obligation.

HALAKHAH: “ If he brought heave from his house one treats it as ṭevel and Great Heave, the words of Rebbi; Rabban Simeon ben Gamliel says, it is certainly heave. If he brought First Tithe from his house, one treats it as ṭevel and First Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate First Tithe. If he brought Second Tithe from his house, one treats it as ṭevel and Second Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate Second Tithe.” Rebbi Yose ben Rebbi Abun said, Rebbi worries that maybe he gave from one kind on another but Rabban Simeon ben Gamliel worries thay maybe he inverted the order.

HALAKHAH: “ If he brought heave from his house one treats it as ṭevel and Great Heave, the words of Rebbi; Rabban Simeon ben Gamliel says, it is certainly heave. If he brought First Tithe from his house, one treats it as ṭevel and First Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate First Tithe. If he brought Second Tithe from his house, one treats it as ṭevel and Second Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate Second Tithe.” Rebbi Yose ben Rebbi Abun said, Rebbi worries that maybe he gave from one kind on another but Rabban Simeon ben Gamliel worries thay maybe he inverted the order.

HALAKHAH: “ If he brought heave from his house one treats it as ṭevel and Great Heave, the words of Rebbi; Rabban Simeon ben Gamliel says, it is certainly heave. If he brought First Tithe from his house, one treats it as ṭevel and First Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate First Tithe. If he brought Second Tithe from his house, one treats it as ṭevel and Second Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate Second Tithe.” Rebbi Yose ben Rebbi Abun said, Rebbi worries that maybe he gave from one kind on another but Rabban Simeon ben Gamliel worries thay maybe he inverted the order.

HALAKHAH: “ If he brought heave from his house one treats it as ṭevel and Great Heave, the words of Rebbi; Rabban Simeon ben Gamliel says, it is certainly heave. If he brought First Tithe from his house, one treats it as ṭevel and First Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate First Tithe. If he brought Second Tithe from his house, one treats it as ṭevel and Second Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate Second Tithe.” Rebbi Yose ben Rebbi Abun said, Rebbi worries that maybe he gave from one kind on another but Rabban Simeon ben Gamliel worries thay maybe he inverted the order.

HALAKHAH: “ If he brought heave from his house one treats it as ṭevel and Great Heave, the words of Rebbi; Rabban Simeon ben Gamliel says, it is certainly heave. If he brought First Tithe from his house, one treats it as ṭevel and First Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate First Tithe. If he brought Second Tithe from his house, one treats it as ṭevel and Second Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate Second Tithe.” Rebbi Yose ben Rebbi Abun said, Rebbi worries that maybe he gave from one kind on another but Rabban Simeon ben Gamliel worries thay maybe he inverted the order.

HALAKHAH: “ If he brought heave from his house one treats it as ṭevel and Great Heave, the words of Rebbi; Rabban Simeon ben Gamliel says, it is certainly heave. If he brought First Tithe from his house, one treats it as ṭevel and First Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate First Tithe. If he brought Second Tithe from his house, one treats it as ṭevel and Second Tithe, the words of Rebbi; Rabban Simeon ben Gamliel says, he needs only to separate Second Tithe.” Rebbi Yose ben Rebbi Abun said, Rebbi worries that maybe he gave from one kind on another but Rabban Simeon ben Gamliel worries thay maybe he inverted the order.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

“The Gentile’s heave creates dema‘ and one is obligated to a fifth for it, but Rebbi Simeon frees from the obligation.” Rebbi Zeïra said, I said this before Rebbi Abbahu in the name of Rebbi Joḥanan: They disagree only for the heave of his threshing floor. But for a Gentile who bought the produce of a Jew, even Rebbi Simeon will agree. Rebbi Abbahu said to me in the name of Rebbi Joḥanan, the disagreement is about the latter case. It is difficult according to Rebbi Simeon, does he free his ṭevel from the Torah and you say so? But are sacrifices not from the Torah, and nevertheless Rebbi Simeon frees, as we have stated there: “Sacrifices of Gentiles are not subject to piggul, left-overs, and impurity and one who slaughters them outside is free [from punishment], the words of Rebbi Yose, but Rebbi Simeon declares him guilty.” They wanted to say that they disagree only about the fifth but not about dema‘. They found stated: It is all the same.

MISHNAH: If somebody separates parts of heave or tithes, he takes from this its own heave or tithes but not for another place. Rebbi Meїr says, he may even take it for another place.

HALAKHAH: “If somebody separates parts of heave or tithes,” etc. Our Mishnah [is said] in case he separated and it is his intention to separate more. Rebbi Samuel in the name of Rebbi Zeїra, our Mishnah [is said] if he did not say anything. Rebbi Mana said before Rebbi Yudan: Do they disagree? He said to him, if he did not say anything, it is as if it were his intention to separate more.

HALAKHAH: “If somebody separates parts of heave or tithes,” etc. Our Mishnah [is said] in case he separated and it is his intention to separate more. Rebbi Samuel in the name of Rebbi Zeїra, our Mishnah [is said] if he did not say anything. Rebbi Mana said before Rebbi Yudan: Do they disagree? He said to him, if he did not say anything, it is as if it were his intention to separate more.

HALAKHAH: “If somebody separates parts of heave or tithes,” etc. Our Mishnah [is said] in case he separated and it is his intention to separate more. Rebbi Samuel in the name of Rebbi Zeїra, our Mishnah [is said] if he did not say anything. Rebbi Mana said before Rebbi Yudan: Do they disagree? He said to him, if he did not say anything, it is as if it were his intention to separate more.

HALAKHAH: “If somebody separates parts of heave or tithes,” etc. Our Mishnah [is said] in case he separated and it is his intention to separate more. Rebbi Samuel in the name of Rebbi Zeїra, our Mishnah [is said] if he did not say anything. Rebbi Mana said before Rebbi Yudan: Do they disagree? He said to him, if he did not say anything, it is as if it were his intention to separate more.

Also if he is in error it is so. If he thought that two se’ot were due but he owed only one, Rebbi Immi in the name of Rebbi Simeon ben Laqish: That [extra] seah which he separated he gives as heave for another place. But did we not state: “but not for another place”? Explain it if he increased the heave. It is acceptable if he increased the heave, but what about tithes? Rebbi Simeon ben Laqish did not state about tithes. But the reason of Rebbi Simeon ben Laqish must be that, since we say that all the ṭevel is now in his hands, what is the difference between taking from it its own heave or that for another place?

Also if he is in error it is so. If he thought that two se’ot were due but he owed only one, Rebbi Immi in the name of Rebbi Simeon ben Laqish: That [extra] seah which he separated he gives as heave for another place. But did we not state: “but not for another place”? Explain it if he increased the heave. It is acceptable if he increased the heave, but what about tithes? Rebbi Simeon ben Laqish did not state about tithes. But the reason of Rebbi Simeon ben Laqish must be that, since we say that all the ṭevel is now in his hands, what is the difference between taking from it its own heave or that for another place?

Also if he is in error it is so. If he thought that two se’ot were due but he owed only one, Rebbi Immi in the name of Rebbi Simeon ben Laqish: That [extra] seah which he separated he gives as heave for another place. But did we not state: “but not for another place”? Explain it if he increased the heave. It is acceptable if he increased the heave, but what about tithes? Rebbi Simeon ben Laqish did not state about tithes. But the reason of Rebbi Simeon ben Laqish must be that, since we say that all the ṭevel is now in his hands, what is the difference between taking from it its own heave or that for another place?

Also if he is in error it is so. If he thought that two se’ot were due but he owed only one, Rebbi Immi in the name of Rebbi Simeon ben Laqish: That [extra] seah which he separated he gives as heave for another place. But did we not state: “but not for another place”? Explain it if he increased the heave. It is acceptable if he increased the heave, but what about tithes? Rebbi Simeon ben Laqish did not state about tithes. But the reason of Rebbi Simeon ben Laqish must be that, since we say that all the ṭevel is now in his hands, what is the difference between taking from it its own heave or that for another place?

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

That is, if most of the heap was put in order. If most of the heap was not put in order, there is disagreement between Ḥizqiah and Rebbi Joḥanan. As Rebbi Simeon ben Laqish said in the name of Ḥizqiah, ṭevel becomes voided by plurality, but Rebbi Joḥanan said, ṭevel does not become voided by plurality. Since it was his intention to give, each single grain of wheat was labelled at its place. Some want to explain following Rebbi Eliezer ben Jacob, as Rebbi Eliezer ben Jacob stated, that he cannot separate either for itself or for another place. This parallels the following: If there were before him two heaps and from each of them he took part of heave or tithes, may he take heave or tithe from one for the other? The students of the elder Rebbi Ḥiyya asked the elder Rebbi Ḥiyya and he said to them (Eccl. 4:5): “The fool folds his hands and eats his own flesh.” Rebbi Eleazar in the name of the elder Rebbi Ḥiyya: He may not give heave or tithe from one for the other.

MISHNAH: If somebody’s produce was in a storage bin and he gave a seah to a Levite and a seah to a poor person, one may separate another eight se’ot and eat them, the words of Rebbi Meïr. But the Sages say, he separates only according to the computation.

HALAKHAH: Rebbi Eleazar in the name of Rebbi Hoshaiah: They treated it following the rules of a worker who does not trust his employer.

HALAKHAH: Rebbi Eleazar in the name of Rebbi Hoshaiah: They treated it following the rules of a worker who does not trust his employer.

MISHNAH: The rate of heave: A generous person one in forty, the House of Shammay say, one in thirty. Average, one in fifty, and stingy, one in sixty. If somebody gave heave and it turned out to be one in sixty, this is heave and he does not have to give more. When he added, [the addition] is subject to tithes. If it turned out to be one in sixty-one, this is heave and he has to add in his usual way, by measure, weight, or count. Rebbi Jehudah says, even from what is not earmarked.

HALAKHAH: It is written (Ez. 45:13): “One sixth of an ephah from a ḥomer of wheat, and you shall take sixths from an ephah from a ḥomer of barley.” I could think he may give heave one thirtieth from wheat but one sixtieth from barley. The verse says (Ez. 44:30): “All heave,” that all heaves should be equal. Samuel says, add the sixth to the sixths, it turns out that he gives heave one in forty. “Average, one in fifty.” Rebbi Levi said, it is written (Num. 31:30): “From the half of the Children of Israel take one part in fifty.” All you take at another place shall be like this; just as this is one in fifty, so what you take at another place shall be like this. “And stingy, one in sixty,” as it is written: “And you shall take a sixth from an ephah from a ḥomer of barley.”

“The House of Shammai say, [one] in thirty.” “One sixth of an ephah from a ḥomer of barley.” Average, one in forty, following Samuel. Stingy, one in sixty following Rebbi Levi. As Rebbi Levi bar Ḥina said, he who takes out his tithes following the rules does not lose. What is the reason? (Ez. 45:11) “The ephah shall be one tenth of a ḥomer, its measure shall be from the ḥomer.” For what do you need that? As we say, “if it turned out to be one in fifty, this is heave and he does not have to give more;” so the House of Shammai say, if it turned out to be one in fifty, this is heave and he does not have to give more.

“The House of Shammai say, [one] in thirty.” “One sixth of an ephah from a ḥomer of barley.” Average, one in forty, following Samuel. Stingy, one in sixty following Rebbi Levi. As Rebbi Levi bar Ḥina said, he who takes out his tithes following the rules does not lose. What is the reason? (Ez. 45:11) “The ephah shall be one tenth of a ḥomer, its measure shall be from the ḥomer.” For what do you need that? As we say, “if it turned out to be one in fifty, this is heave and he does not have to give more;” so the House of Shammai say, if it turned out to be one in fifty, this is heave and he does not have to give more.

Rebbi Ḥanina bar Issi said, Bar Qappara did not state so, but “if it turned out to between one in fifty and one in sixty, this is heave and he does not have to give more.”

Rebbi Assi in the name of Rebbi Joḥanan: If he wanted to free his heap. But if he did not do it in order to free his heap, even one on one.

Rebbi Assi in the name of Rebbi Joḥanan: If he wanted to free his heap. But if he did not do it in order to free his heap, even one on one.

Cahana said, “in his usual way.” Rebbi Joḥanan said, even one for one. But did we not state, “in his usual way”? That he should not give less. Rebbi Eleazar said, in his usual way of measurement, but if he wants to add, even one for one.

Cahana said, “in his usual way.” Rebbi Joḥanan said, even one for one. But did we not state, “in his usual way”? That he should not give less. Rebbi Eleazar said, in his usual way of measurement, but if he wants to add, even one for one.

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

Rebbi Jonah said, Rebbi Simeon ben Laqish asked before Rebbi Joḥanan: What is the status of additional heave? He said to him, I am stating that as an isolated opinion. Do you mean for obligation or for freeing? If you say for obligation, that is understandable. If you say for freeing, if even Rebbi Jehudah, who permits from the non-earmarked, frees it, then the rabbis, who do not agree [to take] from the non-earmarked, certainly must so hold. Rebbi Yose, Rebbi Assi in the name of Rebbi Simeon ben Laqish came: The additional heave is subject to tithes. Rebbi Yose said, the Mishnah said so. Rebbi Zeïra said to Rebbi Assi, which Mishnah? He did not answer him. He said to him, maybe that which we stated: “If he gave heave and it turned out to be one in sixty-one, this is heave and he does not have to give more.” Did we not state on this: “If he added, it is subject to tithes”?

How far does a man free his ṭevel by the word of the Torah? Rebbi Jonathan instructed: One in a hundred like heave of the tithe. Rebbi Joḥanan asked him, from whom did you hear this? He said, from arguments of the colleagues I understood this, although Rebbi Yannai said, even one in a thousand. Rebbi Mana said, there is no measure since it is written (Deut. 18:4): “The first of your grain, cider, and oil;” any amount.

How far does a man free his ṭevel by the word of the Torah? Rebbi Jonathan instructed: One in a hundred like heave of the tithe. Rebbi Joḥanan asked him, from whom did you hear this? He said, from arguments of the colleagues I understood this, although Rebbi Yannai said, even one in a thousand. Rebbi Mana said, there is no measure since it is written (Deut. 18:4): “The first of your grain, cider, and oil;” any amount.

How far does a man free his ṭevel by the word of the Torah? Rebbi Jonathan instructed: One in a hundred like heave of the tithe. Rebbi Joḥanan asked him, from whom did you hear this? He said, from arguments of the colleagues I understood this, although Rebbi Yannai said, even one in a thousand. Rebbi Mana said, there is no measure since it is written (Deut. 18:4): “The first of your grain, cider, and oil;” any amount.

How far does a man free his ṭevel by the word of the Torah? Rebbi Jonathan instructed: One in a hundred like heave of the tithe. Rebbi Joḥanan asked him, from whom did you hear this? He said, from arguments of the colleagues I understood this, although Rebbi Yannai said, even one in a thousand. Rebbi Mana said, there is no measure since it is written (Deut. 18:4): “The first of your grain, cider, and oil;” any amount.

MISHNAH: If somebody said to his agent: go and give heave, he gives heave following the intentions 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 ten, 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 not 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.

MISHNAH: If somebody said to his agent: go and give heave, he gives heave following the intentions 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 ten, 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 not 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.

MISHNAH: If somebody said to his agent: go and give heave, he gives heave following the intentions 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 ten, 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 not 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.

MISHNAH: If somebody said to his agent: go and give heave, he gives heave following the intentions 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 ten, 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 not 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.

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 equal. How is that? If he used to give heave one in fifty, if he gives heave one in forty he makes him lose six quarters. If he gives heave one in sixty, he earns him four quarters.

Here you say, his heave is heave, but there you say, his heave is not heave! Rebbi Ḥanina ben Rebbi Hillel said, in one case he intended to diminish, in the other to add.

Here you say, his heave is heave, but there you say, his heave is not heave! Rebbi Ḥanina ben Rebbi Hillel said, in one case he intended to diminish, in the other to add.

Rebbi Ḥaggai asked before Rebbi Yose: There, 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 piece, 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 intention.

Rebbi Ḥaggai asked before Rebbi Yose: There, 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 piece, 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 intention.

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‘.

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‘.

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‘.

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‘.

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‘.

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‘.

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 place.” 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 everything. 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.”

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 place.” 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 everything. 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.”

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 place.” 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 everything. 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.”

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 grain. From where that he did not do anything unless he left some remainder? (Num. 15:21) “From the beginning”, not all the beginning.

HALAKHAH: He is praiseworthy relative to whom? Rebbi Huna said, praiseworthy relative to one who estimates heave. Rebbi Ḥinena the son of Rebbi Hillel said, does the Mishnah say so? “He who weighs is the most praiseworthy of the three.” Rebbi Ḥinena said, explain it “among the three” and it does not imply anything.

HALAKHAH: He is praiseworthy relative to whom? Rebbi Huna said, praiseworthy relative to one who estimates heave. Rebbi Ḥinena the son of Rebbi Hillel said, does the Mishnah say so? “He who weighs is the most praiseworthy of the three.” Rebbi Ḥinena said, explain it “among the three” and it does not imply anything.

HALAKHAH: He is praiseworthy relative to whom? Rebbi Huna said, praiseworthy relative to one who estimates heave. Rebbi Ḥinena the son of Rebbi Hillel said, does the Mishnah say so? “He who weighs is the most praiseworthy of the three.” Rebbi Ḥinena said, explain it “among the three” and it does not imply anything.

HALAKHAH: He is praiseworthy relative to whom? Rebbi Huna said, praiseworthy relative to one who estimates heave. Rebbi Ḥinena the son of Rebbi Hillel said, does the Mishnah say so? “He who weighs is the most praiseworthy of the three.” Rebbi Ḥinena said, explain it “among the three” and it does not imply anything.

MISHNAH: Rebbi Eliezer says, heave is lifted at the rate of one in 101. Rebbi Joshua says by 100 and more. This “and more” has no measure; Rebbi Yose ben Meshullam says “and more” is one qab per one hundred seah, one sixth of what makes dema‘.

MISHNAH: Rebbi Eliezer says, heave is lifted at the rate of one in 101. Rebbi Joshua says by 100 and more. This “and more” has no measure; Rebbi Yose ben Meshullam says “and more” is one qab per one hundred seah, one sixth of what makes dema‘.

MISHNAH: Rebbi Eliezer says, heave is lifted at the rate of one in 101. Rebbi Joshua says by 100 and more. This “and more” has no measure; Rebbi Yose ben Meshullam says “and more” is one qab per one hundred seah, one sixth of what makes dema‘.

HALAKHAH: From where that they are not lifted? Rebbi Jonah said, it is written (Num. 18:29): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it. How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred, one sixth of what makes dema‘; practice follows him.

HALAKHAH: From where that they are not lifted? Rebbi Jonah said, it is written (Num. 18:29): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it. How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred, one sixth of what makes dema‘; practice follows him.

HALAKHAH: From where that they are not lifted? Rebbi Jonah said, it is written (Num. 18:29): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it. How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred, one sixth of what makes dema‘; practice follows him.

HALAKHAH: From where that they are not lifted? Rebbi Jonah said, it is written (Num. 18:29): “From all its best its sanctifying part from it.” Something from which you lift it, so that if this falls into anything it sanctifies it. How much is this? One in one hundred. Rebbi Eliezer says, one adds a seah and then lifts. Rebbi Joshua says one adds a small amount and lifts. Rebbi Yose ben Meshullam says “and more” is one qab per one hundred, one sixth of what makes dema‘; practice follows him.

MISHNAH: Rebbi Joshua says, black figs lift the white ones, and white ones the black. Large fig cakes lift small ones and small ones lift the large. Round fig cakes lift brick-shaped fig cakes and brick-shaped cakes lift round cakes. But Rebbi Eliezer forbids. Rebbi Aqiba says, if it is known what fell in, they do not lift one another, but if it is not known what fell in, they do lift one another. How is this? If there are 50 black figs and 50 white, if a black one fell, the black are forbidden but the white are permitted; if a white one fell, the white are forbidden but the black are permitted. If he does not know what fell, they lift one another. In the latter case, Rebbi Eliezer is stringent and Rebbi Joshua lenient. And so Rebbi Eliezer is lenient and Rebbi Joshua stringent in case somebody presses a pound of cut figs into the mouth of a pitcher and does not remember which. Rebbi Eliezer says, one considers it as if they were separate and the lower ones help to lift the upper ones. But Rebbi Joshua says one may not lift unless there are 100 pitchers.

MISHNAH: Rebbi Joshua says, black figs lift the white ones, and white ones the black. Large fig cakes lift small ones and small ones lift the large. Round fig cakes lift brick-shaped fig cakes and brick-shaped cakes lift round cakes. But Rebbi Eliezer forbids. Rebbi Aqiba says, if it is known what fell in, they do not lift one another, but if it is not known what fell in, they do lift one another. How is this? If there are 50 black figs and 50 white, if a black one fell, the black are forbidden but the white are permitted; if a white one fell, the white are forbidden but the black are permitted. If he does not know what fell, they lift one another. In the latter case, Rebbi Eliezer is stringent and Rebbi Joshua lenient. And so Rebbi Eliezer is lenient and Rebbi Joshua stringent in case somebody presses a pound of cut figs into the mouth of a pitcher and does not remember which. Rebbi Eliezer says, one considers it as if they were separate and the lower ones help to lift the upper ones. But Rebbi Joshua says one may not lift unless there are 100 pitchers.