Mishnah Terumot

1 Five may not give terumah, and if they do so, their terumah is not considered terumah: A heresh deaf-mute. A mentally incompetent person, a minor, and the one who gives terumah from produce that is not his own. If a non-Jew gave terumah from produce that belongs to an Israelite, even if it was with his permission, his terumah is not terumah.

2 A “heresh,” who speaks but cannot hear, may not give terumah, but if he does so, his terumah is terumah. The “heresh” whom the sages generally refer to is one who neither hears nor speaks.

3 A minor who has not yet produced two pubic hairs: Rabbi Judah says: his terumah is terumah. Rabbi Yose says: if he has not reached the age when his vows are valid, his terumah is not terumah, but if he has reached an age when his vows are valid, his terumah is terumah.

4 They should not take terumah from olives for oil, or from grapes for wine. If one did: Bet Shammai says: there is terumah in the olives or grapes themselves. But Bet Hillel says: the terumah is not terumah.

5 They do not take terumah from ‘gleanings,’ from ‘the forgotten sheaf,’ from peah or from ownerless produce. Neither is it taken from first tithe from which terumah had already been taken, nor from second tithe and dedicated produce that had been redeemed. Nor is it taken from produce that is subject to terumah for produce that is exempt from terumah, nor from produce that is exempt for produce that is subject. Nor from produce already picked from the soil for that attached to it, nor from that attached to the soil for that already picked. Nor from new produce for old, nor from old for new. Nor from produce from the land of Israel for produce grown outside the land, nor from that grown outside the land for that grown in the land. In all these cases if they did take terumah, their terumah is not terumah.

6 Five may not give terumah, but if they do, their terumah is terumah. A mute person. An intoxicated person. A naked person. A blind person. Or one who has had a seminal emission. They may not give terumah, but if they do their terumah is valid.

7 They may not give terumah according to measure, or weight, or number, but one may give it from produce that has already been measured, weighed or counted. They may not give terumah in a basket or a hamper of a measured capacity, but one may give in it when it is half or a third full. He may not give half a seah in a seah measuring vessel, for this half constitutes a known measure.

8 They may not give terumah from oil for crushed olives nor may they give terumah from wine for trodden grapes. If he did so, his terumah is terumah, but he must give terumah again. The first terumah renders on its own produce into which it falls “doubtful terumah” and is subject to the added fifth, but not the second.

9 They may give terumah from oil for pickled olives, or from wine for grapes made into raisins. If he gave terumah from oil for olives intended for eating, or from other olives for olives intended for eating, or from wine for grapes intended for eating, or from other grapes for grapes intended for eating, and he decided afterward to press them, he need not give terumah again.

10 They may not take terumah from produce whose processing has been completed for produce whose processing has not been completed, or from produce whose processing has not been completed for produce whose processing has been completed or from produce whose processing has not been completed for other produce whose processing has not been completed. If they did take terumah, their terumah is terumah.

1 They may not give terumah from pure produce for impure produce, but if they did give, the terumah is terumah. In truth they said: If a cake of pressed figs had become partly defiled, one may give terumah from the clean part for the part that had become defiled. The same applies to a bunch of vegetables, or a stack of grain. If there were two cakes of figs, two bunches of vegetables, two stacks of grain, one pure and one impure, one should not give terumah from one for the other. Rabbi Eliezer says: one can give terumah from pure produce for impure produce.

2 They may not give terumah from impure produce for pure produce. If he did give: If unintentionally, the terumah is valid. If intentionally he has done nothing. So too, if a Levite had unclean tithe from which terumah had not been given, and he gave terumah from this, if unintentionally, the terumah is valid, if intentionally he has done nothing. Rabbi Judah says: if he knew of it at the start, even if done in error, he has done nothing.

3 One who immerses unclean vessels on Shabbat: If unintentionally, he may use them. But if intentionally, he may not use them. One who separates tithes, or cooks on Shabbat: If unintentionally, he may eat it. But if intentionally, he may not eat it. One who plants on Shabbat: If unintentionally, he may keep the tree. But if intentionally, he must uproot it. But if during the sabbatical year, whether it was planted unintentionally or intentionally he must uproot it.

4 They may not give terumah from one kind for another kind, and if he did give, the terumah is not terumah. All kinds of wheat count as one. All kinds of fresh figs, dried figs and fig cakes count as one, and he may take terumah from one for the other. Wherever there is a priest, one must give terumah from the very best, and where there is no priest, one must give terumah from produce that lasts longest. Rabbi Judah says: he should always give only from the very best.

5 They should give terumah of a whole small onion, and not of half of a large onion. Rabbi Judah says: not so, rather half of a large onion. So too, Rabbi Judah says: they give terumah from town onions for those from the village, but not from village onions for those from the town, since these are the food of its leading citizens.

6 They may give terumah from olives to be used for oil for those to be preserved, but not from olives due to be preserved for olives to be used for oil. They may give from unboiled wine for boiled wine, but not from boiled wine for unboiled wine. This is the general rule: any two things which together are kilayim mixed species he should not give terumah from one for the other, even if one is superior and the other inferior. But if they are not kilayim, then one may give terumah from the superior for inferior produce, but not from the inferior for superior produce. If one does give terumah from the inferior for superior produce, his terumah is terumah, except for zunin given for wheat, since these zunin are not food. Cucumbers and melons count as one kind. Rabbi Judah says: two kinds.

1 If one gave a cucumber as terumah and it was found to be bitter, a melon and it was found to be rotten, it is considered terumah, but he must again give terumah. If one gave a jar of wine as terumah and it was found to be vinegar: If before he gave it he knew that it was vinegar, the terumah is not valid. But if it had turned sour after he had given it as terumah, it is terumah. In case of doubt, it is terumah but he must again give terumah. The first terumah does not render on its own produce into which it falls “doubtful terumah” and it is not subject to the added fifth, and so the second.

2 If one of them falls into non-sacred produce, it does not make the mixture medumma a mixture into which terumah has fallen. If the second of them falls then into another place, it also does not make it medumma. But if both fall into one place, they do make it medumma, according to the size of the smaller of the two.

3 Two partners who took terumah, the one after the other: Rabbi Akiva says: the terumah of them both is terumah. But the sages say: the terumah of the first is terumah. Rabbi Yose says: if the first gave the prescribed amount, the terumah of the second is not terumah, but if the first did not give the prescribed amount, the terumah of the second is terumah.

4 To what does this apply? Only if one did not confer with the other, but if one allows a member of his household, or his slave or female slave to give terumah for him, this terumah is terumah. If he revoked this permission: If he revoked it before the taking of the terumah, the terumah is not terumah. But if he revoked it after the terumah had been taken, the terumah is terumah. Workers have no permission to give terumah, except for those who tread grapes for they defile the winepress immediately.

5 If one says: “The terumah of this pile is within it,” or, “its tithes are within it,” or, “the terumah of tithe terumat maaser is within it:” Rabbi Shimon says: he has designated it. But the sages say: not unless he said, “It is in the north or south of it.” Rabbi Elazar Hisma says: one who says, “The terumah of this pile is taken from it for it,” he has designated it. Rabbi Eliezer ben Yaakov says: one who says, “The tenth part of this tithe is terumah of tithe for that pile,” he has designated it.

6 One who gives terumah before first fruits, or first tithe before terumah, or second tithe before first tithe, although he transgresses a negative commandment, what he has done is valid, for it is said: “You must not delay the skimming of the first yield of your vats”Exodus 22:28.

7 From where do we derive that first fruits must precede terumah, since this one is called “terumah” and “the first” and the other is also called “terumah” and “the first”? Rather first fruits take precedence since they are the first fruits of all produce. And terumah comes before the first tithe also because it is called “first.” And first tithe precedes second tithe, because it includes that which is called “first.”

8 One who intends to say ‘terumah’ and says ‘tithe,’ or ‘tithe’ and says ‘terumah’. ‘Burnt-offering’ and he says ‘peace-offering,’ or ‘peace-offering’ and he says ‘burnt-offering’. ‘I vow that I will not enter this house,’ and says ‘that house,’ ‘That I will not derive any benefit from this man,’ and says ‘from that man,’ he has said nothing until his words and intention agree.

9 Terumah given by a non-Jew or a Samaritan is terumah and their tithes are tithes and their dedications to the Temple are dedications. Rabbi Judah says: the law of the vineyard in the fourth year is not applicable to a non-Jew. But the sages say: it is. The terumah of a non-Jew renders produce into which it falls medumma and one who eats it unintentionally is obligated to pay back an extra fifth. But Rabbi Shimon exempts it.

1 One who sets aside only part of terumah and tithes, may take terumah from that heap, but he may not take terumah from it for other produce. Rabbi Meir says: he can also take terumah and tithes for produce elsewhere.

2 If one had his produce in a storehouse, and he gave a seah to a Levite and a seah to a poor person, he may set aside another eight seahs and eat them, the words of Rabbi Meir. But the sages say: he may only set aside according to proportion.

3 The amount of terumah: A generous amount: one fortieth. Bet Shammai says: one thirtieth. The average amount: one fiftieth. A stingy amount: one sixtieth. If he gave terumah and discovered that it was only one sixtieth, his terumah is valid and he need not give again. If he does go back and add to it, the extra amount is liable to tithes. If he found that it was only one sixty-first it is valid, but he must give terumah again according to his established practice, in measure, weight or number. Rabbi Judah says: even if it is not from produce close by.

4 One who says to his messenger: “Go and give terumah for me,” he should give terumah according to the owner’s intention. If he does not know the owner’s intention, he gives according to the average amount one fiftieth. If he gave ten parts less or more, the terumah is terumah. If, however, his intention was to add even one part more, his terumah is not terumah.

5 One who wishes to give more terumah: Rabbi Eliezer says: he may give up to a tenth part, as in the case of terumah of the tithe. If he gave more than this measure he must make it terumah of tithe for other produce. Rabbi Ishmael says: half non-sacred produce and half terumah. Rabbi Tarfon and Rabbi Akiva say: as long as he retains a part as non-sacred produce.

6 On three occasions they measure the contents of the basket: At the full time of the first ripe fruits, and of the late summer fruits, and in the middle of the summer. One who counts the fruit is praiseworthy, one who measures it is more praiseworthy, and one who weighs them is most praiseworthy of all.

7 Rabbi Eliezer says: terumah can be taken out if it falls into a hundred and one parts. Rabbi Joshua says: in a hundred and more, and this “more” has no definite measure. Rabbi Yose ben Meshullam says: this “more” must be a kav to a hundred seahs, a sixth of the seah which renders the whole as medumma.

8 Rabbi Joshua says: black figs can neutralize white ones, and white ones can neutralize black ones. In the case of cakes of figs, the large can neutralize the small, and the small can neutralize the large. Round cakes of figs can neutralize square cakes, and square cakes can neutralize round ones. Rabbi Eliezer prohibits this. Rabbi Akiva says: if the kind which fell in is known, then the one kind cannot neutralize the other kind, but if the kind is not known, the one kind can neutralize the other.

9 How so? If there were fifty black figs and fifty white figs, and a black fig fell in, the black figs are forbidden, but the white figs are permitted. And if a white fig fell in them, the white figs are forbidden and the black figs are permitted. If it is unknown which kind fell in, then each kind helps to neutralize the other. In this case, Rabbi Eliezer is stringent and Rabbi Joshua is lenient.

10 But in this, Rabbi Eliezer is more lenient and Rabbi Joshua more stringent. One was pressing a litra of dried figs of terumah into a jar and he didn’t know which: Rabbi Eliezer says: they are to be regarded as if they were separated, so that the figs below can neutralize those above. Rabbi Joshua says: it cannot be neutralized unless there are a hundred jars.

11 A seah of terumah which fell on top of a pile and he skimmed it off: Rabbi Eliezer says: if in that which he skimmed off there are a hundred seahs, it can be taken out through a ratio of one hundred to one. But Rabbi Joshua says: it cannot be neutralized. A seah of terumah which fell on top of a pile, he must skim it off. If so, why did they say that terumah can be neutralized in one hundred and one parts? Only if it is not known whether it has become mixed up or where it has fallen.

12 Two baskets or two piles and a seah of terumah fell on top of one of them and it is not known into which it had fallen, each helps neutralize the terumah in the other. Rabbi Shimon says: even if they are in two cities, each helps neutralize the terumah in the other.

13 Rabbi Yose said: A case once came before Rabbi Akiva concerning fifty bundles of vegetables into which a bundle of the same size had fallen, half of which was terumah. And I said in front of him, that it can be neutralized, not because terumah can be neutralized in fifty-one, but because there were one hundred and two halves in the mixture.

1 If a seah of unclean terumah fell into less than a hundred seahs of hullin, or first tithe, or second tithe, or dedicated property, whether these were unclean or clean, they must all be left to rot. If the seah of terumah was clean, the mixture must be sold to priests at the price of terumah, excluding the value of that seah itself. If it fell into first tithe, he should declare terumah of tithe. And if it fell into second tithe or dedicated property, they must be redeemed. If the hullin was unclean, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that no one place contains an egg’s bulk.

2 A seah of unclean terumah which fell into a hundred of clean hullin: Rabbi Eliezer says: a seah must be taken out and burned, for I say that the seah taken out is the one that fell in. But the sages say: it may be taken out and eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that no one place contains an egg’s bulk.

3 A seah of clean terumah fell into a hundred of unclean hullin, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that no one place contains an egg’s bulk.

4 A seah of unclean terumah that falls into one hundred seahs of clean terumah: Bet Shammai prohibits, but Bet Hillel permits. Bet Hillel said to Bet Shammai: since clean terumah is forbidden to non-priests and unclean terumah is forbidden to priests, then just as clean terumah is neutralized, so too unclean terumah can be neutralized. Bet Shammai answered them: No! If hullin which is treated more leniently in that it is permitted to non-priests allows us to neutralize clean terumah that falls into it, does terumah which is more stringent in that it is forbidden to non-priests also allow us to neutralize that which is unclean? After Bet Shammai had agreed with Bet Hillel, Rabbi Eliezer said: it should be taken out and burned. But the sages say: it is gone, on account of its being a tiny portion of the whole mixture.

5 A seah of terumah that fell into a hundred of hullin, and he lifted it out and it fell into hullin elsewhere: Rabbi Eliezer says: it renders medumma as though it were certainly terumah. But the sages say: it is rendered medumma only according to proportion.

6 A seah of terumah which fell into less than a hundred of hullin, and rendered the whole medumma, and part of this mixture fell afterward into another place: Rabbi Eliezer says: it renders again medumma as if certain terumah had fallen in. But the sages say: the first mixture renders medumma only according to the proportion. Similarly, that which is leavened with terumah renders other dough leavened as with terumah only according to the proportion. And drawn water disqualifies a ritual bath also only according to the proportion.

7 If a seah of terumah fell into a hundred of hullin and he lifted a seah out, and then another fell in, and he lifted another out and another fell in, the pile is permissible as long as the amount of terumah does not exceed that of the hullin.

8 If a seah of terumah fell into a hundred of hullin, and before he could take it out, another fell in, the whole becomes forbidden. Rabbi Shimon permits it.

9 If a seah of terumah fell into a hundred of hullin, and they were ground together and reduced in bulk, just as the hullin was reduced so too the terumah was reduced, and it is permitted. If a seah of terumah fell into less than a hundred of hullin and they were ground together and increased in bulk, just as the hullin became more, so too the terumah became more, and it is forbidden. If it is known that the kernels of hullin were better than the terumah, it is permitted. If a seah of terumah fell into less than a hundred of hullin, and more hullin fell in afterward, if it was accidental it is permissible, but if intentional it is forbidden.

1 One who eats terumah unintentionally must repay its value plus a fifth, whether he eats it or drinks it, or anoints himself with it, or whether the terumah is clean or unclean. If he eats the added fifth he must pay its fifth, and a fifth of that fifth. He may not repay with terumah, but rather with tithed hullin, which becomes terumah. And whatever may be repaid in its place also becomes terumah and if the priest wishes to forgo the fine, he cannot do so.

2 A daughter of an Israelite ate terumah and afterward married a priest: If the terumah she ate had not yet been acquired by another priest she can repay to herself the value and the fifth. But if a priest had already acquired the terumah she had eaten, she must repay the value to the owners, but she can repay the fifth to herself, because they said that he who eats terumah unintentionally, pays the value to the owners and the fifth to whoever he wants.

3 If one gives his workers or his guests terumah to eat he must repay the principal and they must pay the fifth, the words of Rabbi Meir. But the sages say: they must pay both the value and the fifth, and he must pay them for the price of their meal.

4 If one stole terumah but did not eat it, he must return double-payment at the price of terumah. If he ate it, he must pay twice the value plus a fifth, one principal value and a fifth at the price of hullin, and the other principal at the price of terumah. If one stole terumah of dedicated property and ate it, he must repay two fifths and the principal value, for the laws of double-payment do not apply to dedicated property.

5 They may not make repayment from gleanings, from the forgotten sheaf, from peah or ownerless property. Nor from first tithe from which terumah has been taken, nor from second tithe or dedicated produce which have been redeemed, because one dedicated thing kadosh cannot be used to redeem another dedicated thing kadosh, the words of Rabbi Meir. But the sages permit payment with these.

6 Rabbi Eliezer says: they may make repayment from one kind for another, provided that it is from a superior kind for an inferior kind. Rabbi Akiva says: they may make repayment only from the same kind. So if a man ate cucumbers grown a year before the seventh year, he must wait for those grown after the end of the seventh year and repay with them. The same source which causes Rabbi Eliezer to be lenient causes Rabbi Akiva to be stringent, for it says: “And he must give the priest the holy thing hakodesh”Leviticus 22:14, implying, whatever is liable to become “kodesh,” the words of Rabbi Eliezer. But Rabbi Akiva says: “And he must give the priest the holy thing kodesh,” implying the same kind of holy thing that he ate.

1 One who eats terumah intentionally must repay its value, but not the fifth. And the repayment remains hullin, therefore, if the priest wishes to forgive the repayment, he may.

2 If the daughter of a priest married an Israelite and afterward ate terumah, she must repay the value but not the fifth, and her death-penalty for adultery is by burning. If she married any of those disqualified from marrying her, she must pay back both the value and the fifth, and her death-penalty for adultery is by strangling, the words of Rabbi Meir. But the sages say: in either case, she repays the value but not the fifth, and the death penalty is by burning.

3 One who feeds terumah to his small children, or to his slaves whether they are adults or minors, or one who eats terumah from outside the land, or less than an olive’s volume of terumah, must repay the value, but not the fifth. And the repayment remains hullin. Therefore, if the priest wishes to forgive the repayment, he may.

4 This is the general principle: whenever one has to repay both the value and the fifth, the repayment becomes terumah, and if the priest wishes to forgive the repayment, he cannot do so. But whenever one has to repay the value only and not the fifth, the repayment remains hullin non-sacred produce, and if the priest wishes to forgive the repayment, he can.

5 If there were two baskets, one of terumah and one of hullin, and a seah of terumah fell into one of them, but it is not known into which, I can assume that it had fallen into the terumah basket. Two baskets and it is not known which was of terumah and which of hullin, and he eats from one of them, he is exempt, and the second basket is treated as terumah and subject to the laws of hallah, the words of Rabbi Meir. But Rabbi Yose exempts it. If another person eats from the second basket he is exempt. If one man ate from both, he must repay the value of the smaller of the two.

6 If one of these baskets fell into hullin, it does not render it medumma doubtful terumah, but the second is treated as terumah and subject to the law of hallah, the words of Rabbi Meir. Rabbi Yose exempts it. If the second falls elsewhere into hullin it does not render it medumma. If both of them fall into one place, they render it medumma according to the proportion of the smaller of the two.

7 If he used one of these baskets as seed, he is exempt, and the second is treated as if it were terumah and subject to the law of hallah, the words of Rabbi Meir. But Rabbi Yose exempts it. If another person uses the second as seed, then he is exempt. If one man uses both as seed, if it is of a kind whose seed disintegrates in the ground it is permissible, but if it is of the kind whose seed does not disintegrate it is prohibited.

1 If a woman was eating terumah, and they came and said to her, “Your husband is dead,” or “He divorced you.” Or, if a slave was eating terumah, and they came and said to him: “Your master is dead,” or “He sold you to an Israelite,” or “He gave you away as a gift,” or “He emancipated you.” So too, if a priest was eating terumah and it became known that he was the son of a divorced woman or a halutzah a woman released from levirate marriage: Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them from the added fifth. If a priest was standing and sacrificing on the altar and it became known that he was the son of a divorced woman or a halutzah: Rabbi Eliezer says: all the sacrifices he had offered on the altar are disqualified. But Rabbi Joshua pronounces them valid. If, however, it became known that he possessed a blemish, his service is disqualified.

2 In all the above cases, if terumah was still in their mouth: Rabbi Eliezer says: they may swallow it. But Rabbi Joshua says: they must spit it out. If it was said to him, “You have become unclean,” or “the terumah has become unclean,” Rabbi Eliezer says: he may swallow it. But Rabbi Joshua says: he must spit it out. If it was said to him, “You were unclean” or “the terumah was unclean,” or it became known that the food he was eating was untithed, or that it was first tithe from which terumah had not yet been taken, or second tithe or dedicated produce that had not been redeemed, or if he detected the taste of a bug in his mouth, he must spit it out.

3 If he was eating a bunch of grapes, and he entered from the garden into the courtyard: Rabbi Eliezer says: he may finish eating. But Rabbi Joshua says: he may not finish. If dusk set in on the eve of Shabbat: Rabbi Joshua says: he may finish eating. But Rabbi Eliezer says: he may not finish.

4 If wine of terumah was left uncovered, it must be poured out, and there is no need to say this in the case of hullin. Three kinds of liquids are forbidden if they were left uncovered: water, wine and milk, but all other drinks are permitted. How long do they remain uncovered for them to become prohibited? The time it takes the snake to creep out from a place nearby and drink.

5 The amount of water that is uncovered: enough to negate the poison. Rabbi Yose says: in vessels it is forbidden whatever the quantity, but for water on the ground, it must be forty seahs.

6 Figs, grapes, cucumbers, pumpkins, melons or watermelons that have bite marks, even if they are in a jar, whether large or small, whether picked or still attached to the soil, they are forbidden as long as there is juice in them. An animal bitten by a snake is forbidden on account of the danger to life.

7 A wine-filter used as a cover does not prevent the wine from becoming forbidden by being uncovered. But Rabbi Nehemiah permits it.

8 A jar of terumah which may have become impure: Rabbi Eliezer says: if it had been placed in an exposed place, he must now place it in a hidden place. And if it had previously been uncovered, it must now be covered. But Rabbi Joshua says: if it had been in a hidden place, he must now place it in an exposed place. And if it had previously been covered up, he must now uncover it. Rabban Gamaliel says: he should leave it as it is.

9 A jar of terumah was broken in the upper part of the wine-press, and the lower part was unclean: Both Rabbi Eliezer and Rabbi Joshua agree that if one can save at least a reviit of it in purity he should save it. But if not: Rabbi Eliezer says: let it flow down and become unclean of its own accord, and he must not make it unclean with his own hands.

10 Similarly a jar of terumah oil which spilled: Both Rabbi Eliezer and Rabbi Joshua agree that if he can save at least a reviit in purity he should save it. But if not: Rabbi Eliezer says: let it flow down and be swallowed up by the ground, and he must not make it unclean with his own hands.

11 Concerning both cases Rabbi Joshua said: This is not the kind of terumah that I am warned not to defile, but rather not to eat it. What is the rule against defiling it? If one was passing from place to place with loaves of terumah in his hand and a Gentile said to him: “Give me one of these and I will make it unclean. Otherwise, I will defile them all,” let him defile them all, and not deliberately give him one to defile, the words of Rabbi Eliezer. But Rabbi Joshua says: he should place one of them on a rock.

12 Similarly, if gentiles say to women, “Give us one of you so that we may defile her, and if not, we will defile you all,” then let them all be defiled rather than hand over to them one soul from Israel.

1 One who plants terumah, if unintentionally, may overturn it, but if intentionally, he must allow it to remain. If it had already grown a third of its full size, whether he had planted it unintentionally or intentionally, he must allow it to remain. But in the case of flax, even when planted intentionally he must overturn it.

2 And it is subject to gleanings, the forgotten sheaf and peah. Poor Israelites and poor priests may glean them, but the poor Israelites must sell theirs to priests for the price of terumah and the money becomes theirs. Rabbi Tarfon says: only poor priests may glean them, for fear that the others might forget and put it into their mouths. Rabbi Akiva said to him: if that is so, then only those who are clean should be allowed to glean.

3 And it is also subject to tithes and poor person’s tithe. Both Israelites and priests that are poor may accept them, but the poor Israelites must sell their share to the priest for the price of terumah and the money belongs to them. One who beats the grain with sticks instead of threshing with an animal deserves praise. But one who threshes it by having an animal walk on it what should he do? He must suspend baskets from the neck of the animal and put produce of the same kind in them, with the result that he will neither muzzle the animal nor feed it terumah.

4 What grows from terumah is terumah, but what grows from growths of terumah is hullin. As for untithed produce, first tithe, aftergrowths from the sabbatical year, terumah grown outside the land, mixtures of hullin with terumah medumma and first fruits what grows from them is hullin. What grows from dedicated produce and second tithe is hullin and it is to be redeemed at its value at the time when it was planted.

5 If a hundred rows were planted with terumah seeds and one with hullin, they all are permitted, if they are of a kind whose seed disintegrates in the soil. But if they are of a kind whose seed does not disintegrate in the soil, then even if there are a hundred rows of hullin and one of terumah, they all are prohibited.

6 As for untithed produce, what grows from it is permissible if of a kind whose seed disintegrates in the soil. But if of a kind whose seed does not disintegrate, then even what grows from plants that grew out of it is forbidden. Which is the kind whose seed does not disintegrate? Like luf, garlic and onions. Rabbi Judah says: garlic is like barley.

7 One who weeds allium plants whose seeds do not disintegrate for a Gentile, even though the produce is untithed he may snack on them. Shoots of terumah which had become unclean and were replanted, become ritually clean. But they must not be eaten until the edible part of the stalk has been cut off. Rabbi Judah says: he must before eating cut off a second time what grew on the edible part.

1 An onion of terumah was placed into lentils: If the onion was whole, it is permissible. But if the onion had been cut up, it is forbidden if it imparts a flavor. In the case of other dishes, whether the onion is whole or cut up it is forbidden if it imparts a flavor. Rabbi Judah permits it in the case of mashed fish, because it is used only to remove the unpleasant flavor.

2 If an apple of terumah was chopped and placed into dough of hullin so that it leavened it, the dough is forbidden. If barley of terumah fell into a cistern of water, though the barley stinks up the water, the water is permissible.

3 One who removes warm bread from an oven and places it over an open barrel of terumah wine: Rabbi Meir says: it is forbidden. Rabbi Judah permits it. Rabbi Yose permits wheat bread but not barley bread, because barley absorbs.

4 If an oven was heated with cumin of terumah and bread was baked in it, the bread is permitted, for there is no taste of cumin, just the smell of cumin.

5 Fenugreek which fell into a vat of wine: If it was terumah or second tithe and the seed alone without the stalk is enough to impart a flavor it is forbidden. But if it was seventh year produce or mixed seeds in vineyards, or dedicated produce, it is forbidden if the seed and stalk together are enough to impart a flavor.

6 If one had bunches of fenugreek of mixed seeds of the vineyard, they must be burned. If he had bunches of fenugreek of untithed produce, he must beat them and calculate the amount of seed within them and set aside terumah from the seed, but he need not separate terumah from the stalks. But if he did set aside the terumah from the stalks before he beat the bunches he must not say: “I will beat out the seed and take the stalks and give only the seed” but he must give the stalks together with the seed.

7 Olives of hullin which were pickled together with olives of terumah, whether it was a case where crushed olives of hullin which were pickled together with crushed olives of terumah, or crushed olives of hullin with whole olives of terumah, or with juice of terumah, they are forbidden. But if whole olives of hullin were pickled with crushed olives of terumah, they are permitted.

8 Unclean fish which was pickled with clean fish: If the jug contains two seahs and the unclean fish weighs ten zuz in Judean measure, which is five selas in Galilean measure, the brine is forbidden. Rabbi Judah says: it must be a quarter of a log in two seahs. Rabbi Yose says: one-sixteenth of it.

9 If unclean locusts were pickled together with clean ones, they do not make the brine forbidden. Rabbi Zadok testified that the brine of unclean locusts is clean.

10 Vegetables pickled together are permitted, except when pickled with allium onions, garlic, leeks. Allium of hullin pickled with allium of terumah, or other vegetables of hullin with leeks of terumah are forbidden. But allium of hullin with vegetables of terumah are permitted.

11 Rabbi Yose says: Anything stewed with terumah beets becomes forbidden, because they impart a flavor. Rabbi Shimon says: cabbage from a field artificially irrigated that is stewed with terumah cabbage from a field watered by rain, is forbidden because it absorbs. Rabbi Akiva says: all things cooked together are permitted, except those with meat. Rabbi Yohanan ben Nuri says: liver renders other things forbidden, but does not become forbidden, because it gives off flavor but does not absorb.

12 If an egg is boiled with forbidden spices even its yolk is forbidden, because it absorbs. The water in which terumah has been stewed or pickled is forbidden to non-priests.

1 One must not put a cake of pressed terumah figs or dried terumah figs into fish-brine, since it spoils them. But one may place terumah wine into fish brine. One must not perfume the oil, but one may put honey and pepper into wine. One may not boil terumah wine, because it decreases it. Rabbi Judah permits this, because it improves it.

2 A non-priest drank honey of dates, wine of apples, vinegar from winter grapes, and all other kinds of fruit juice of terumah: Rabbi Eliezer makes him liable to repay their value and the fifth. But Rabbi Joshua exempts from the fifth. Rabbi Eliezer declares these susceptible to uncleanness as liquids. Rabbi Joshua says: the sages have not listed seven liquids like spice merchants counting their wares, but rather they stated: seven liquids make things susceptible to uncleanness, whereas all other liquids do not make things susceptible.

3 One must not make dates into honey, apples into wine, winter-grapes into vinegar, or change any other kind of fruit that is terumah or second tithe from their natural state, except olives and grapes. One does not receive forty lashes on account of orlah except for what comes from olives and grapes. Liquids cannot be brought as first fruits, except for what comes from olives and grapes. And no fruit juice is susceptible to uncleanness as liquids except for what comes from olives and grapes. And nothing that is derived from fruit can be offered on the altar except for what comes from olives and grapes.

4 The stems of fresh figs and dried figs, klisim and carobs of terumah are forbidden to non-priests.

5 Seeds of terumah fruit: When he gathers them in, they are prohibited. But if he throws them away, they are permitted. Similarly, the bones of holy things: When he gathers them in, they are prohibited. But if he throws them away, they are permitted. Coarse bran is permitted. Fine bran of new wheat is forbidden, and that of old wheat is permitted. One may act with terumah as one does with hullin. One who sifts a kav or two of fine flour from a seah of wheat, must not let the rest spoil, but rather he should put it in a hidden place.

6 If a storeroom was cleared of terumah wheat, they do not need to force him to sit down and collect each grain, but rather he may sweep it all up as usual and then deposit hullin in it.

7 Similarly, if a jar of oil is upset, they do not need to force him to sit down and scoop it up with his fingers, but he may deal with it as he would in a case of hullin.

8 If one pours from jar to jar and three drops drip, he may put hullin in the emptied jar. But if he tilted the jar on its side in order to drain it, it is terumah. How much terumat maaser of demai must there be for him to take it to the priest? One eighth of an eighth of a log.

9 Vetches of terumah may be given to cattle, to wild animals or birds. If an Israelite rented a cow from a priest, he may give it vetches of terumah to eat. But if a priest rented a cow from an Israelite, even though the responsibility of feeding it is his, he must not feed it with vetches of terumah. If an Israelite undertakes the care of a cow from a priest, he must not feed it with vetches of terumah. But if a priest undertakes the care of a cow from an Israelite, he may feed it on vetches of terumah.

10 One may burn terumah oil that has to be burned in synagogues, houses of study, dark alleys, and for sick people with permission of the priest. If the daughter of an Israelite married to a priest regularly goes to her father’s house, her father may burn such oil with her permission. One may also burn such oil in a house of celebration but not in a house of mourning, the words of Rabbi Judah. Rabbi Yose says: in the house of mourning, but not in a house of celebration. Rabbi Meir forbids it in both places. But Rabbi Shimon permits it in both places.