- CHAPTER TWO

MARGARET MoERs WENIG

Chapter Two is composed entirely of comparisons. M. begins by sys­ tematically comparing the laws governing the separation and disposi­ tion of heave-offering, second , and firstfruits. All possible comparisons are made. First presented are laws common to heave-offering and firstfruits (2: l ), laws common to and firstfruits (2:2), and laws common to heave-offering and second tithe (2:3). Following are laws specific to firstfruits (2:4). Having concluded these comparisons, the chapter continues by com­ paring items unrelated to agricultural and gifts (2:7-ll). Human blood is likened in some ways to the blood of domesticated animals and in other ways to the blood of reptiles (2:7). The kay, a hybrid ani­ mal, is likened to wild animals and to domesticated ones (2:8-11). Each of the two large units just outlined bears the mark of a dis­ tinctive formulary pattern. 2:1-4 is characterized by the use of yJ b-X wb-Y mh s)n kn b-z, while 2:7-11 makes use of X swh l-Y b- drlfym. M. 2:5, which compares heave-offering of the tithe to firstfruits and to heave-offering, and 2:6, which likens the tithing laws governing the fruit of the citron tree to those governing the fruit of of-her trees and veg­ etables, function as a bridge between the two larger units. This they accomplish by treating the subject matter of the first unit (i.e., agri­ cultural gifts and tithes) while making use of the formulary pattern of the second unit. T. supplements M. with laws specific to heave-offering and to sec­ ond tithe (T. 1:6-7) and additional laws concerning the kay (T. 2: l ). M. contains few attributions (2:2F, H, and L to Simeon, 2:6C to ; 2:6D and 2: lOR to Eliezer). T. likewise bears few attribu­ tions (T. l:7L to Yose attesting M. 2:2L; T. l:7S to Simeon b. Judah; T. 2:1D to Eliezer; and T. 1:21 to Yose b. Judah). All of these attri­ butions are to Ushan authorities. MISHNAH-TOSEFTA BIKKURIM CHAPTER TWO 2737

2:1 A. Heave-offering and firstfruits- B. (1) they [i.e. non-priests] are liable on their account to the death penalty [if they eat them intentionally] or [for restoring the principal plus an] added fifth [if they eat them unintentionally] [cf. M. Hal. 1:9]. C. (2) And [they] are forbidden [as food] to commoners. D. (3) And they are the property of the priests [cf. M. Bik. 3:12]. E. (4) And they are neutralized [i.e., they become deconsecrated, when mixed with unconsecrated produce] in [a ratio of] one hundred [parts of unconsecrated produce] to one [part of heave-offering or firstfruits (cf. M. Ter. 4:7)]. F. (5) And [before they may be eaten] they require washing of the hands, and [in the case of one who has contracted uncleanness and immersed on that same day] the setting of the sun. G. Lo, these [are rules which apply] to heave-offering and to firstfruits, but which do not apply to tithes. M. Bik. 2:1 A announces the subject of the five rules that follow at B-F. While A+B exhibits apocopation, the other rules, C, D, E, and F, are set as declarative sentences. G concludes this set of rules and contrasts heave­ offering and firstfruits with tithes. Heave-offering1 and firstfruits are consecrated produce, and there­ fore are subject to certain stringencies outlined here. They belong solely

1 As an introduction to the following pericopae, which systematically compare the different priestly gifts and tithes separated by the farmer, it is helpful to review the system of agricultural offerings as described in M. Richard S. Sarason, A History qf the Mishnaic Law qf Agriculture: Dernai, states: "M ... requires the separation of four gifts from all edible and cultivated agricultural produce before that produce may be eaten. ( l) Heave-offering is the first gift to be separated. It is given to the priest who eats it in conditions of cleanness. No fixed amount is set for this gift, but one-fiftieth is deemed an average quantity (M. Ter. 4:3). Produce from which heave-offering has not been separated is called tebel, and its consumption is absolutely forbidden. Mter heave-offering the various tithes are to be separated from the remaining produce. (2) , one­ tenth, is given to the , who separates from it (3) a further tenth (i.e., one­ hundredth of the whole) as heave-offering of the tithe and gives it to the priest. Heave-offering of the tithe is of the same high order of sanctity as heave-offering, and is subject to the same taboos. (4a) Second tithe, one tenth, then is separated from the remainder of the produce. Alternatively, this tithe simply may be designated, i.e., local­ ized in the remaining produce, and immediately redeemed with coins. These in turn are taken to and used to purchase other produce to be eaten there in con­ ditions of cleanness. (4b) During the third and sixth years of the sabbatical cycle, poor­ man's tithe is separated instead of second tithe. This is distributed to the local poor and needy. In the case of bread, (5) a further, dough-offering is separated after the