משנה: אֵין תּוֹרְמִין מִמִּין עַל שֶׁאֵינוֹ מִינוֹ וְאִם תָּרַם אֵין תְּרוּמָתוֹ תְרוּמָה. כָּל־מִין חִטִּים אֶחָד. כָּל־מִין תְּאֵנִים וּגְרוֹגֶרֶת וּדְבֵילָה אֶחָד וְתוֹרֵם מִזֶּה עַל זֶה. כָּל־מָקוֹם שֶׁיֵּשׁ כֹּהֵן תּוֹרֵם מִן הַיָּפֶה וְכָל־מָקוֹם שֶׁאֵין כֹּהֵן תּוֹרֵם מִן הַמִּתְקַייֵם. רִבִּי יְהוּדָה אוֹמֵר לְעוֹלָם הוּא תּוֹרֵם מִן הַיָּפֶה. וְתוֹרְמִין בָּצָל קָטָן שָׁלֵם לֹא חֲצִי בָּצָל גָּדוֹל. רִבִּי יְהוּדָה אוֹמֵר לֹא כִּי אֶלָּא חֲצִי בָּצָל גָּדוֹל. וְכֵן הָיָה רִבִּי יְהוּדָה אוֹמֵר תּוֹרְמִין בְּצָלִים מִבְּנֵי הַמְּדִינָה עַל הַכּוֹפְרִיִּם וְלֹא כוֹפְרִיִּם עַל בְּנֵי הַמְּדִינָה מִפְּנֵי שֶׁהוּא מַאֲכַל פּוֹלִיטִיקִים. MISHNAH: One does not give heave from one species for another species; if he gave, his heave is no heave. All kinds of wheat are one. All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other. At a place where there is a Cohen one gives from the best, but where there is no Cohen he gives from what is durable. Rebbi Jehudah says, one always gives from the best.
One gives a small whole onion110The anonymous Tanna considers large onions better than small ones and whole onions more durable than divided ones. as heave but not half a large onion. Rebbi Jehudah says it is not so, one rather gives half a large onion. Similarly, Rebbi Jehudah said one gives onions of town people as heave for rural ones but not rural ones for those of town people because they are city-dwellers’111Greek πολιτικός (adj.), “fit for, belonging to the city”. Onions sold in the city are of uniform quality while rural onions are those that cannot be sold in the city. food.
הלכה: רִבִּי יוֹחָנָן בְּשֵׁם רִבִּי יַנַּאי זֶה אֶחָד מִשְּׁלֹשָׁה מִדְרָשׁוֹת שֶׁהֵן מְחוּוָרִין בַּתּוֹרָה כֹּל חֵלֶב יִצְהָר וְכָל־חֵלֶב תִּירוֹשׁ וְדָגָן מַה נָן קַייָמִין אִם לְלַמֵּד שֶׁהֵן תּוֹרְמִין מִן הַתִּירוֹשׁ עַל הַדָּגָן וּמִן הַדָּגָן עַל הַתִּירוֹשׁ. הָתֵיבוּן הֲרֵי תִּירוֹשׁ וְיִצְהָר הֲרֵי שְׁנֵי מִינֵי אִילָן וְאֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה. דּוּ אָמַר מַה תִּירוֹשׁ וְיִצְהָר שֶׁהֵן מְיוּחָדִין שֶׁהֵן שְׁנֵי מִינֵי אִילָן אֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה. וְאִם אֲנִי מַרְבֶּה שְׁנֵי מִינִין שֶׁבְּדָגָן שְׁנֵי מִינִין שֶׁבִּתְבוּאָה שֶׁאֵין תּוֹרְמִין וְלֹא מְעַשְּׂרִין מִזֶּה עַל זֶה. HALAKHAH: Rebbi Yoḥanan in the name of Rebbi Yannai: This is one of three obvious inferences in the Torah. (Num. 18:12): “All the best of olive oil, all the best of cider and grain89This is the description of heave; the description as “best” is the basis of the position of R. Jehudah. In the verse, olive oil is treated separately from cider and grain. Everybody agrees that heave of olive oil must be kept separate from that of cider and grain. The argument, known as בנין אב מכתוב אחד, is that if two different species of trees are treated as distinct then two species belonging to completely different families of plants certainly must be treated as distinct..” Where do we hold? Is it to conclude that one may give heave from cider for grain and from grain for cider? One must object that cider and olive oil come from two different species of tree and one may not give heave or tithe from one for the other! This means that cider and olive oil are paradigms for two species of trees, in which case one may not give heave or tithe from one for the other. Then I have to add two species of grain, two kinds of produce of which one may not give heave or tithe from one for the other.
כָּל־מִין חִיטִּין אֶחָד. לָכֵן צְרִיכָה אֲפִילוּ מֵאַגְדּוֹן עַל שַׁמְתִּית וּמִן שַׁמְתִּית עַל אַגְדּוֹן. “All kinds of wheat are one.” It is needed [since it applies] even from white wheat on brown wheat and vice-versa90For the determination of these kinds, cf. Peah Chapter 2, Notes 85–86..
כָּל־מִין תְּאֵנִים וּגְרוֹגֶרֶת וּדְבֵילָה אַחַת וְתוֹרְמִין מִזֶּה עַל זֶה. תַּנֵּי תּוֹרְמִין תְּאֵנִים עַל הַגְּרוֹגְרוֹת הַגְּרוֹגְרוֹת בְּמִינְייָן. וּגְרוֹגְרוֹת עַל הַתְּאֵנִים בְּמִידָּה אֲבָל לֹא תְּאֵנִים עַל הַגְּרוֹגְרוֹת בְּמִידָּה וְלֹא גְּרוֹגְרוֹת עַל הַתְּאֵנִים בְּמִנְייָן. רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר סַלֵּי תְּאֵנִים וּגְרוֹגְרוֹת מִין אֶחָד הֵן וְתוֹרְמִין וּמְעַשְּׂרִין מִזֶּה עַל זֶה. אָמַר רִבִּי יִשְׁמָעֵאל בֵּי רִבִּי יוֹסֵי אַבָּא הָיָה נוֹטֵל עֶשֶׂר גְּרוֹגְרוֹת מִן הַמּוּקְצֶה עַל תִּשְׁעִים תְּאֵנִים שֶׁבְּכַלְכָּלָה. רִבִּי יִרְמְיָה סָבַר מֵימַר אַתָּה רוֹאֶה אֶת הַצָּמֵק כְּאִילּוּ תָפַח וּנְסַב סַלִּין כְּמַה דְאִינּוּן. רִבִּי יוֹנָה וְרִבִּי יוֹסֵי תְּרֵין אָֽמְרִין דֶּרֶךְ הַתַּפָּח לִצְמוֹק וְאֵין דֶּרֶךְ הַצָּמֵק לִתְפוֹחַ. וּנְסַב סַלִּין רַבְרְבִין בִּתְאֵנַייָא. אָמַר לוֹן רִבִּי אָחָא כֵּן רִבִּי אִילַּי רַבְכוֹן הָוֵי בָהּ. “All kinds of figs, dried figs, and fig cakes are one; he may give heave from one for the other.” It was stated91Tosephta 4:1–3, but there “count” and “volume” are switched. This Tosephta and the one quoted in the next paragraph are discussed in Babli Menaḥot 54b.: “One gives as heave fresh figs for dried figs; dried figs go by count92Since figs shrink considerably in drying, if one would tithe fresh figs for dried figs by volume, he would give much too little since the number of fresh figs would be too small. The heave discussed here must be heave of the tithe since the Great Heave is given by estimate and exact measurements are frowned upon in that case.. Dried figs for fresh figs by volume93This rule must follow Abba Eleazar ben Gamla (Chapter 1, Note 90)., but fresh figs for dry figs do not go by volume, nor dry figs for fresh figs by count. Rabban Simeon ben Gamliel said, baskets of fresh and dried figs are all one kind and one gives heave and tithes from one for the other94Rabban Simeon disagrees with the anonymous Tanna and allows fresh figs to be given by volume for dried figs and dry figs by count for fresh ones. {There is no evidence that Rabban Simeon speaks about places where there is no Cohen to whom to give heave and he allows both fresh figs, the best, or dried figs, the durable ones, to be given, as asserted by R. S. Lieberman.}. Rebbi Ismael ben Rebbi Yose95The same name is given in the Tosephta; in the Babli it is R. Eleazar ben R. Yose, the second prominent son of R. Yose. said, my father used to take ten dried figs from the drying place for ninety fresh figs in the container96He disagrees with the anonymous Tanna and requires counting if dry figs are given for fresh ones; he disagrees with Abba Eleazar ben Gamla..” Rebbi Jeremiah wanted to say, you consider the shriveled ones as if they had swelled and you take the baskets as they are97Rabban Simeon does not necessarily disagree with the anonymous Tanna; if one takes a dried fig as stand-in for the fresh fig it once was, one may take a small volume of dried figs as equivalent of a large volume of fresh figs.. Rebbi Jonah and Rebbi Yose both say that swollen shrinks but shrunk does not swell; one would have to take large baskets for fresh figs.98The argument of R. Jeremiah works only one way, viz., taking fresh figs for dried ones. Since R. Simeon declares taking heave permissible both ways, he must disagree with the anonymous Tanna. In the next paragraph, R. Yose argues similarly that cereal in water only expands but never shrinks.. Rebbi Aḥa said to them, that is what your teacher Rebbi Ilai thought about it.
תַּמָּן (אָמַר) תַּנִּינָן כְּבֵיצָה אוֹכְלִין שֶׁהִנִּיחָן בַּחַמָּה וְנִתְמַעֲטוּ כֵּן כְּזַיִת מִן הַנְּבֵילָה וְכַעֲדָשָׁה מִן הַשֶּׁרֶץ כְּזַיִת פִּיגּוּל כְּזַיִת נוֹתָר כְּזַיִת חֵלֶב הֲרֵי אֵילּוּ טְהוֹרִין. דְּרוֹמָאֵי אָֽמְרֵי וְהוּא שֶׁיְּהֵא כְזַיִת בְּעִיקָּרוֹ. רִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ תְּרֵיהוֹן אָֽמְרִין וְאַף עַל פִּי שֶׁאֵין כְזַיִת מֵעִיקָּרוֹ. תַּמָּן תַּנִּינָן אָֽמְרוּ לוֹ אַף הָֽיְתָה חֲסֵירָה אוֹ יְתֵירָה. מָנִי אָמַר לוֹ רִבִּי מֵאִיר פְּעָמִים שֶׁהַשְּׂאוֹר יָפֶה וְהוּא תָפוּחַ הָא אִילּוּ סוֹלֶת הָֽיְתָה צְמֵיקָה וְעַכְשָׁיו שֶׁהוּא שְׂאוֹר יָפֶה וְהוּא תָפוּחַ אַתְּ רוֹאֶה אֶת הַתָּפוּחַ כִּילּוּ צָמֵק וְנִרְאֵית חֲסֵירָה. וּפְעָמִים שֶׁהַשְּׂאוֹר רַע וְהוּא צָמֵק הָא אִילּוּ סוֹלֶת הָֽיְתָה תְפוּחָה וְעַכְשָׁיו שֶׁהַשְּׂאוֹר רַע וְהוּא צָמֵק אַתְּ רוֹאֶה אֶת הַצָּמֵק כִּילּוּ תָפַח וְנִרְאֵית יְתֵירָה. עַל דַּעְתֵּיהּ דְּרִבִּי יִרְמְיָה דְּרוֹמָייָה וְרִבִּי יוֹחָנָן וְרִבִּי שִׁמְעוֹן בֶּן לָקִישׁ שְׁלָשְׁתָּן אָֽמְרוּ דָבָר אֶחָד בִּיתֵירָה. עַל דַּעְתֵּיהּ דְּרִבִּי יוֹנָה וְרִבִּי יוֹסֵי שְׁלָשְׁתָּן אָֽמְרוּ דָבָר אֶחָד בַּחֲסֵירָה. אִילֵּין דְּבַר פָּטִי בַּשְּׁלוּן אוֹרֶז אַנְשׁוֹן מְתַקְּנָתה יָתֵיהּ. חֲבֵרַיָא סָֽבְרִין מֵימַר יִיסַב חַיֵּי לוֹ לָקֳבֵל מְבֻשָּׁל. אָמַר לוֹן רִבִּי יוֹסֵי אוּף אֲנָא אָמַר כֵּן לָמָּה שֶׁדַּרְכּוֹ לִתְפוֹחַ. There100Mishnah Ṭahorot 3:4. The discussion is about the second part of the Mishnah, not quoted in the text: “If they were put into the rain and swelled they are impure …” The volumes indicated are the minima that may carry impurity or make their consumption a criminal offense., we have stated: “[Profane] food in the volume of an egg that was left in the sun and shrank, similarly the volume of an olive from a carcass101Lev. 11:24–25., or the volume of a lentil of a crawling thing102Lev. 11:31–32., the volume of an olive rejected or overdue [sacrifice]103Rejected sacrifice is sacrifice made with the wrong intentions, Lev. 19:7; overdue is sacrifice left after the allotted time has expired (one night, day and night, or two days and the night in between, as the case may be; Lev. 7:17.), or of fat104The fat in lumps in the body, Lev. 7:22–26., are pure.” The Southerners say, only if it originally was the volume of an olive105In matters of impurity and dietary laws, it is not the actual volume that counts but the volume at the time the impurity or prohibition first arose. If impurity or prohibition are impossible in the original state, they cannot be acquired by subsequent swelling. Rebbi Joḥanan and Simeon ben Laqish hold that only the actual volume at the moment matters. Everybody agrees that his guidelines carry over to the determination of heave of the tithe.; Rebbi Joḥanan and Rebbi Simeon ben Laqish both say, even if originally it was less than the volume of an olive. There106Mishnah Menaḥot 5:1: “All flour sacrifices are brought unleavened except the breads for a thanksgiving sacrifice (Lev. 7:13) and the Two Breads [for Pentecost (Lev. 23:17)] which are leavened. Rebbi Meïr says, the sour dough is made from the dedicated flour. Rebbi Jehudah says, this is not of the best but he brings sour dough, puts it into the measuring vessel and fills the latter [with flour.] They said to him,that will make it deficient or redundant.”
The problem is that in each case, the amount of flour necessary is prescribed by biblical law. According to R. Meïr, one takes the exact amount, and then takes from this a small amount which is moistened to make it sour; then the sour dough is returned to the original flour which is moistened and kneaded. R. Jehudah notes that this will make poor bread; he prefers real sour dough to be used in addition to the flour of the offering. He is told that in this case, when the finished product must have specified size, his procedure probably will never be exactly right., we have stated: “They said to him, that will make it deficient or redundant.” Who said this to him? Rebbi Meïr! Sometimes the sour dough will be of high quality and it rises; if it were fine flour it would have shrunk but now, since the sour dough is of high quality it rose; you have to look at the risen [dough] as if it had shrunk; it looks deficient. Sometimes the sour dough is bad and it shrinks107It does not actually shrink but will not rise. Since the measure was not full to start out with, in order to accomodate the rising dough, one now will have invalidated the offering because it is too small.; if it were fine flour it would have risen but now, since the sour dough is bad, it shrinks; you have to look at the shrunken [dough] as if it had risen; it looks redundant. According to Rebbi Jeremiah, the Southerners, Rebbi Joḥanan, and Rebbi Simeon ben Laqish, all three say the same thing in case it is redundant108This text, confirmed by the mss., is impossible since the Southerners disagree with Rebbis Joḥanan and Simeon ben Laqish precisely in the case of swelling food. In must read: Rebbi Jeremiah, Rebbis Joḥanan, and Simeon ben Laqish all three say the same. The next sentence must then read: The Southerners, Rebbi Jonah and Yose all three say the same. The first group takes all food as is, the others agree only on shrinking, not on expanding food. The statements of Rebbis Jeremiah, Jonah, and Yose are in the preceding paragraph and deal with heave of the tithe.. According to Rebbi Jonah and Rebbi Yose, all three say the same thing in case it is deficient. Those of Bar Patti cooked rice and had forgotten to put it in order109To tithe or at least give heave of the tithe by the rules of demay.. The colleagues wanted to say, he should take raw [rice] corresponding to the cooked. Rebbi Yose said to them, I also am saying so because regularly it increases in volume.