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A heave offering (Template:Lang-he), is a type of Korban (Biblical sacrifice), specifically a sacrifice which was a tithe. The term heave offering refers to the fact that such offerings were heaved (lifted) above the altar, as opposed to being waved around it, during their ritual. Heave offerings were the possession of the priests, and, if edible, could be eaten by their families, as well as the priests themselves if they were ritually pure.

The English term heave offering is really a misnomer. There is no exact word in English that conveys the meaning of the Hebrew word Terumah. The word is used in various contexts throughout the Bible, including one usage in Proverbs denoting haughtiness or graft. (Prov. 29:4). In most contexts it refers to designating something for a higher purpose, or lifting apart of a quantity from a larger quantity), as in the gifts offered by the Children of Israel for the inauguration of the Mishkan (as described in the Book of Exodus). In the Bible, there are numerous different varieties of gifts for which the term terumah was applied. In Jewish law, the word terumah by itself was associated with terumah gedolah, the first portion of produce that was required to be separated and kept pure for consumption by a kohen. There was no direct connection with the Temple or the Temple service. There were two groups of Terumot:

• Sacrifice/redemption of the firstborn:
  • Redemption of firstborn male children (Pidyon HaBen. Note that Pidyon HaBen redemption-monies are still given to Kohanim, and the Kohen still customarily lifts the redemption coins up as part of the contemporary Pidyon Haben ceremony, but the "heave" element is not a requirement for a valid Pidyon HaBen to occur in the absence of a Temple in Jerusalem under contemporary Jewish law.)
  • Tithe of First fruits (Bikkurim in Hebrew) (Not done in the absence of a Temple in Jerusalem).
• General tithes:
  • Terumah (Terumah)("Terumah Gedolah" - Portion of the finished grain, wine and oil separated for a Kohen prior to the Tithe separated for a Levite (Maaser Rishon)). (Unlike Maaser Rishon, the Torah did not specify any minimum measure for Terumah; hence, even one grain of barley could satisfy the requirement to separate Terumah). A passage in the Book of Ezekiel suggests that Terumah Gedolah should consist of 1/50 of the owner's grain, wine or oil.
  • Challah(Challah) (Contemporary practice is to burn rather than give to Kohen).
  • Portion of gift offerings, of slaughter offerings, which were allocated to the Priests.
  • Portion of the Terumat hamaaser (Levite Tithe - Applies only to produce grown in the Land of Israel).

In the Talmud and Rabbinic Literature

The Mishnah, Tosefta, and Gemara, include a tract entitled Terumot, which deals with the laws regulating heave offerings. According to Jewish Law, Terumah Gedolah could only be separated from the non-tithed produce (tevel), and Terumat Maaser from Maaser Rishon, by its owner, or an authorized, legally permissible agent; minors, deafmutes, the mentally ill and non-Jews were not obligated to perform such separation.]]. However, while non-Jews could not act as agents for Jews to separate Terumah, the Terumah owned by and separated by non-Jews was considered valid and had the status and sanctity of Terumah. . Based in part on the measures described by the prophet Ezekiel, Jewish Law set the minimum amounts of Terumah Gedolah at 1/60 of the finished produce for a stingy person, 1/50 for the average person, and 1/40 for the generous. Terumat Maaser was always 10% of the Maaser Rishon.

The Talmud opens with a discussion of when the Shema Yisrael ("Hear O Israel") prayer should be recited. The Mishnah states that it should be recited when Kohanim (Jewish priests) who were Tamei (ritually impure) are able to enter the Temple to eat their Terumah (heave-offerings) )Brachot 2a). This passage is one many which intimately connect the daily rituals of Orthodox Judaism with details of the rhythm of the life of the Temple in Jerusalem.

Biblical Criticism Perspectives

The heave offering of the tithe, though mentioned by the Priestly code is not mentioned in the Deuteronomic code; biblical criticism scholars believe that this is because the deuteronomist regarded all Levites as being able to become priests, and not just Aaronids, hence this tithe of a tithe would be meaningless. This assumes that the Book of Deuteronomy was written before the Books of Leviticus and Numbers. It also requires the assumption of an unrecorded and previously unknown revolution in the Jewish world. Not to mention that the Aaronid winners received less in terms of obligatory tithes than the losing Levites.

Notes and Citations

1. Jewish Encyclopedia
2. Terumot 1:1
3. Terumot 3:19
4. Jewish Encyclopedia

• Jewish sacrificial law