Talmud sur Les Nombres 18:28

Rebbi Zeïra, Rebbi Joḥanan in the name of Rebbi Yannai (Num. 18:28): “You, also you,” to include your plenipotentiary⁸“So you shall lift, also you, the heave of the Eternal.” The expression also you is superfluous; since “also” always means an addition, “also you” means a stand-in. Since he is titled “also you”, it follows that he takes the place of the person authorizing him. The same explanation is given in Terumot 1:1 (fol. 40b/c), Babli Qiddušin41b, Baba Meẓia‘ 22a.. Just as you are in the covenant, so your plenipotentiary must be in the covenant. You appoint a plenipotentiary, the Gentile may not. Rebbi Yasa wanted to say that the Gentile cannot appoint as plenipotentiary another Gentile, but he can appoint a Jew. Rebbi Zeïra said, from the baraita itself: You appoint a plenipotentiary, does that not mean Jews? Similarly, the Gentile cannot appoint a plenipotentiary, not even a Jew. Rav Hoshaia objects: Does the baraita support Rebbi Joḥanan? “Rabban Simeon ben Gamliel said: If the Gentile does not wish to give heave from his produce, he cannot give heave⁹In the opinion of Rabban Simeon ben Gamliel the Gentile cannot appoint a Jew as plenipotentiary for Jewish ritual.” Rebbi Abba said, if he confirms it after him¹⁰This parallels the position of R. Isaac in Tosephta Terumot 1:15: “If a Gentile separated heave for a Jew, even with his permission, it is not heave. … Rebbi Isaac says, if a Gentile separated heave for a Jew and the owner confirms his action, it is heave.” For a Jew, once permission is given, it does not require an additional action on the part of the owner. But the Gentile’s action is not valid unless it is explicitly confirmed by the Jewish owner afterwards; the Gentile does the mechanical work and the Jew gives the separated amount the status of heave..

Everything teaches for itself and for others⁷Every verse of the Torah first is needed for its subject but then can be used to deduce rules for other cases by the standard rules of inference, either following R. Ismael or R. Aqiba., the heave of the tithes teaches for others what it does not teach for itself⁸While very few verses speak about the obligation of the Great Heave and no details are given, the verses dealing with the heave of the tithe are many and partially contradictory. As explained in the paragraph, the general expressions are taken to refer to the Great Heave and the detailed instructions for the heave of the tithe.. The heave of the tithe teaches for Great Heave that it should not be taken from pure produce for impure but itself can be taken from pure produce for impure. From where? Rebbi Yose in the name of Ḥizqiah, Rebbi Jonah in the name of Rebbi Yannai (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” it should be given to Aharon in his status as priest⁹Sacral meals, the main duty of a Cohen, must all be eaten in strict purity.. Cahana said (Num. 18:29): “From its best, the sanctified part from it;” take from its sanctifiable part. The heave of the tithe teaches for Great Heave that it should be taken from earmarked produce⁶“From itself” is repeated in Num. 18 several times, verses 26, 28, 29, 30, 32. While it is asserted in the next paragraph that heave of the tithe, the subject of that paragraph, need not be from the particular batch of tithe for which it is given, it is emphasized sufficiently to point out that Great Heave may be given from any part of the batch, even if part of it is pure and the remainder impure. but itself may be taken from non-earmarked. From where that heave of the tithe may be taken from non-earmarked produce? (Num. 18:28) “From all of your tithes,” one in Judea and one in Galilee. The heave of the tithe teaches for Great Heave that it should be taken only from finished produce, itself also should be taken from finished produce¹⁰Chapter 1, Note 206..

This means, pure [fell into] pure, but pure into impure²⁰This refers to the last part of the Mishnah. Why does the Mishnah give detailed instructions in all possible cases if the produce was pure but for impure produce only if it was profane and not also when it was tithe?? That is what we have stated: “If it was impure and profane.” ²¹The disagreement between R. Yose and Cahana is in Chapter 2, Note 9. According to Rebbi Yose, it is appropriate, as Rebbi Yose said in the name of Ḥizqiah, Rebbi Jonah in the name of Rebbi Yannai (Num. 18:28): “You shall give from it the Eternal’s heave to Aharon the priest;” it should be given to Aharon in his status as priest²²Since heave of the tithe makes the tithe dema‘, everything is forbidden if it is impure and the Mishnah is obvious for R. Yose since impure dema‘ cannot be given to the Cohen.. In the opinion of Cahana who said, take from its sanctifiable part, also here one should take from the sanctifiable part. Even though Cahana says there, take from its sanctifiable part, he agrees only in what he is required to give to the Cohen²³For Cahana, the essence of the obligation is taking heave, not the delivery to the Cohen. But he agrees that one should try to give it to the Cohen in usable form. Therefore, heave of the tithe should be given from another source since this is permitted; then the heave is profane and covered by the Mishnah. For Cahana, there is no question..