meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Zeraim/Mishnah Bikkurim/English/Sefaria Community Translation.txt"}
text: Mishnah Bikkurim
  משנה ביכורים
  Sefaria Community Translation
  
  
  Mishnah Bikkurim
  
  
  
  
  
  Some bring <i>Bikkurim</i> [first-fruits that must be brought to the Temple in Jerusalem and given to the <i>Kohen</i>, priest] and recite [the accompanying Biblical passage], some bring but do not recite, and some do not bring. These are who do not bring: one who plants in ones's own property but [the tree] leans into [another's] private or public property, and similarly, if [the tree] leans from a private or public property into one's own property. One who plants in one's own property and there are private or public roads that are planted in the middle does not bring. Rabbi Judah says, in that case, one does bring.
  For what reason does one not bring? For it says (Exodus 23:19), "The first fruits of your land" [implying], all that is grown must be entirely from your land. Sharecroppers, renters, <i>sikrikon</i> [violent individuals who acquired fields and houses by use or threat of force, including murder], and thieves do not bring for the same reason, for it says, "The first fruits of your land."
  One only brings <i>Bikkurim</i> from the seven species [special to the Land of Israel, listed in Deut. 8:8], [but] not from the dates of the mountains or from fruits of the valley, nor from oil-olives that are not of the highest quality. One does not bring <i>Bikkurim</i> before <i>Atseret</i> [Shavuot, the harvest festival]. People from <i>Har Tsevo'im</i> brought their <i>Bikkurim</i> before <i>Atseret</i> and they [the priests] did not accept [the fruits] because of the verse in the Torah, (Exodus 23:16) "And the harvest festival, the first fruits of your labor that you plant in the field."
  These people bring, but do not recite: the convert brings but does not recite, for he is unable to say [in the Biblical recitation] "[the land] that God swore to our fathers to give to us." And if his mother was from Israel, he brings and recites. And when he prays by himself, he says [in place of, "the God of our fathers"] "the God of the fathers of Israel." And when he is in the synagogue, he says "the God of your fathers." And if his mother was from Israel, he says "the God of our fathers."
  Rabbi Eli'ezer ben Ya'akov says, a woman who is the daughter of converts cannot marry into the <i>Kohen</i> class, unless her mother is an Israelite; [this ruling applies to] both converts and freed slaves, and even after ten generations [from the original convert/freed slave], until their mother is an Israelite. A trustee of an estate, an agent, a slave, a woman, a <i>Tumtum</i> [person with recessed sexual organs whose gender is therefore impossible to determine, presently, by external examination. It is halachically uncertain whether such a person is male or female] and an <i>Androginos</i> [person with both male and female sexual organs. It is halachically uncertain whether such a person is male, female or, perhaps, has a uniquely defined halachic gender.] all bring but do not recite, since they cannot say, "[the land] that You, God, have given me."
  One who buys two trees in [the field] of a fellow, brings but does not recite. Rabbi Meir says, one brings and recites. If the spring dried or the tree was chopped, one brings but does not recite. Rabbi Judah says, one brings and recites. From <i>Atseret</i> until Sukkot, one brings and recites. From Sukkot until Hanukkah, one brings but does not recite. Rabbi Judah ben Beteira says, one brings and recites.
  One who designated one's <i>Bikkurim</i> and [subsequently] sold one's field, brings and does not recite. And the second [one who bought the field] does not bring more from that same species. From a different species, one brings and recites. Rabbi Judah says, even from the same species one brings and recites.
  One who designated one's <i>Bikkurim</i> [and then] they were looted or rotted or were stolen or lost or became ritually impure, one then brings others in their place and does not recite. The second ones are not obligated in [the penalty of an additional] fifth. If they became ritually impure within the Temple courtyard, they are destroyed and one does not recite.
  And from where [do we know] that one is liable for their safekeeping until one brings them to the Temple Mount? Because it says (Exodus 23:19), "The first fruits of your land you must bring to the house of the Lord Your God"; this teaches that one is liable for their safekeeping until one brings them to the Temple Mount. One who brings from one species and recites, and then returns and brings another species, does not recite.
  These are brought and recited over: [fruit] from Shavuot until Sukkot, from the seven species, from fruit in the mountains, from dates in the valleys, from oil-olives [even from] on the other side of the Jordan River. Rabbi Yose the Galilean says, we do not bring first fruits from the other side of the Jordan since it is not "the land flowing with milk and honey" [that the verse describes].
  One who buys three trees in a fellow's property, brings and recites. Rabbi Meir says, even two [trees]. One who bought the tree and its ground brings and recites. Rabbi Judah says, even sharecroppers and renters bring and recite. 
  
  
  
  <i>Terumah</i> [a portion of a crop given to a <i>Kohen</i>, priest; pl. <i>Kohanim</i>, which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household] and <i>Bikkurim</i> [first-fruits that must be brought to the Temple in Jerusalem and given to the <i>Kohen</i>] are subject to the [laws of the] death penalty [if a non-<i>Kohen</i> deliberately consumes them] and [the penalty of an additional] fifth, and they are forbidden to non-<i>Kohanim</i>, and they are the property of the <i>Kohen</i>, and they are neutralized in one hundred and one [of non-sanctified foodstuff], and they require hand-washing [before handling] and [a <i>Kohen</i> who became impure and then immersed himself to become pure again may eat them only] after sunset.  All of the above is all for <i>Terumah</i> and <i>Bikkurim</i>, and not for <i>Ma'aser</i> [<i>Sheni</i>, the second tithe of produce, which must be taken to Jerusalem and consumed there].
  <i>Ma'aser</i> and <i>Bikkurim</i> share [laws] that are lacking in <i>Terumah</i>: that <i>Ma'aser</i> and <i>Bikkurim</i> must be brought to a [specific] place, require verbal recitation, and are prohibited to an <i>Onen</i> [a person whose close relative has died but has not yet been buried], while Rabbi Shimon permits.  They both require removal [from one's home], while Rabbi Shimon exempts.  Any amount of them [when mixed with normal food] is prohibited to eaten in Jerusalem.  Any growth that comes from them may not be eaten in Jerusalem, neither by a non-<i>Kohen</i>, nor an animal, while Rabbi Shimon permits.  All of the above is for <i>Ma’aser</i> and <i>Bikkurim</i>, but not for <i>Terumah</i>.
  <i>Terumah</i> and <i>Ma’aser</i> share [laws] that are lacking in Bikkurim: that <i>Terumah</i> and <i>Ma’aser</i>'s threshing-floor remains are prohibited, and they have a specified amount to be given, and they are taken from all [species of] produce, [and their laws apply] both in Temple times and in post-Temple times and they are applied to produce of sharecroppers, renters, <i>sikrikon</i> [violent individuals who acquired fields and houses by use or threat of force, including murder], and thieves.  All of the above is for <i>Terumah</i> and <i>Ma’aser</i>, but not for <i>Bikkurim</i>.
  <i>Bikkurim</i> has qualities that neither <i>Terumah</i> nor <i>Ma’aser</i> have: that <i>Bikkurim</i> may be designated while still in the ground and a person may make their entire field into <i>Bikkurim</i> and one is responsible for their end [i.e., bringing them to Jerusalem], and they require a sacrifice, singing, waving, and staying over the night [in Jerusalem].
  <i>Terumat Ma’aser</i> [a tenth of the tithe given to a Levite which must, in turn, be given to a <i>Kohen</i> and which becomes holy upon separation, and can only be consumed by <i>Kohanim</i> or their household] is similar to <i>Bikkurim</i> in two ways, and to <i>Terumah</i> in two ways.  It may be taken from pure produce to [permit] impure produce [to be eaten], and [it may be taken] from produce that is not in proximity [to the produce it is making permissible], like <i>Bikkurim</i>.  And it makes what is on the threshing floor forbidden [before it is separated], and it has a required amount, like <i>Terumah</i>.
  A citron is similar to a fruit tree in three ways, and to a vegetable in one way.  It is similar to a fruit tree in that [it is obligated in] <i>Orlah</i> [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and [<i>Neta</i>] <i>Reva'i</i> [the fruit of a tree in the fourth year after its planting, which must be taken to Jerusalem and consumed there], and the Sabbatical year.  It is similar to a vegetable in one way, in that its <i>Ma’aser</i> time is determined by when it is picked; these are the words of Rabban Gamliel.  Rabbi Eliezer says, it is similar to a fruit tree in all ways.
  Human [lit., biped] blood is similar to animal blood with regard to the laws of agricultural impurity, and like insect blood in that one is not liable [for its consumption].
  A <i>Koi</i> [animal of ambiguous status, exhibiting characteristics of wild and domesticated animals] is similar to a wild animal in some ways, and is similar to a domestic animal in other ways, and is similar to both in some ways, and is like neither in other ways.
  How is it similar to a wild animal? [If slaughtered], its blood requires burial as that of a wild animal and it may not be slaughtered on a Festival; though if slaughtered, its blood should not be covered.  Its [prohibited] fats cause impurity as a <i>Nevelah</i> [an improperly slaughtered animal of a permitted species] like a wild animal, and its impurity is doubtful and a firstborn donkey cannot be redeemed through it.
  How is it similar to a domesticated animal? Its [prohibited] fats are prohibited like that of a domesticated animal, while eating of it doesn't induce <i>Karet</i> [to be cut off, spiritually, from the Jewish nation]. It cannot be purchased with tithe money to be eaten in Jerusalem. [The <i>Kohanim</i>] are entitled to its shank, cheeks, and stomach; Rabbi Eliezer exempts this, [due to the law] that if one possesses an item, it is incumbent on the other [who desires it] to prove his claim to it.
  How is it unlike both a wild animal and a domesticated animal?  It is forbidden as <i>Kilayim</i> [the product of forbidden crossbreeding or working of certain animals with one another] with a wild animal and with a domesticated animal.  If one writes that his wild animal or domesticated animal will pass to his child, he did not write over the <i>Koi</i>.  If one said "I am hereby a Nazirite if it is a wild animal or a domesticated animal," one becomes a Nazirite.  And in all other matters, it is similar to a wild animal and to a domesticated animal, and requires ritual slaughter like both of them, and imparts impurity as <i>Nevelah</i>, and [one is liable for eating] a limb from it [while it is still] alive like both of them. 
  
  
  
  How does one designate the <i>Bikkurim</i> [first-fruits that must be brought to the Temple in Jerusalem and given to the <i>Kohen</i>]? A person goes to one's field and sees a date that is bearing fruit, a bunch [of grapes] that is bearing fruit, or a pomegranate that is bearing fruit, and ties it with a string and says, "Behold these are <i>Bikkurim</i>." Rabbi Shimon says, even so, he reiterates and declares them <i>Bikkurim</i> once they have been picked from the ground.
  How do they bring the <i>Bikkurim</i> up [to Jerusalem]? All the cities of a <i>Ma'amad</i> [one of 24 regions, each of which sent in turn a delegation to the Temple to be present and represent the entire people at the public sacrifices] would go into [central] city of the <i>Ma'amad</i> and sleep in the streets of that city without going into the houses. When they arose, the supervisor would say, "Arise! Let us go up to Zion, to the house of the Lord our God!"
  Those who were close would bring figs and grapes and the far ones would bring dried figs and raisins. A bull would go before them and its horns would be plated with gold and it would have a olive wreath around its head. The flute would play before them until they got close to Jerusalem. Once they got close to Jerusalem, they would send ahead of them [a messenger] and adorned their <i>Bikkurim</i>. The overseers and the officers and the treasurers would go out to greet them; in accordance with the stature of those coming in would they go out. All the artisans of Jerusalem would stand before them and greet them, "Our brothers from so-and-so, come in peace!"
  The flute would continue playing before them until they arrived at the Temple Mount. Once they arrived at the Temple Mount, even Agripas the King would carry his basket on his shoulder and enter until he reached the courtyard. Once they got to the courtyard, the Levites would speak in song (Psalms 30:2), "I will extol you, O Lord, because you have raised me and not allowed my enemies to rejoice over me."
  The young birds on the baskets would be <i>Olot</i> [offerings burnt entirely upon the altar] and what was in their hands, they gave to the <i>Kohanim</i>.
  With the basket still on one's shoulder, one would recite from "I declare today to the Lord my God" (Deuteronomy 26:3-10) until finishing the entire passage. Rabbi Judah says, until "My father was a wandering Aramean" (Deut. 26:5). Once one gets to "My father was a wandering Aramean", one takes the basket off one's shoulder and holds it by one's lip. The priest places his hand under it and waves it. He then recites from "My father was a wandering Aramean" until finishing the entire passage and rests [the basket] beside the altar and prostrates and leaves.
  In the beginning, anyone who knew how to read would read and anyone else would have it read for him. [Then,] people were reticent to bring and they declared that it would be read for those who know how to read and those who do not know.
  Wealthy people would bring their <i>Bikkurim</i> in baskets of silver and of gold. Poor people would bring theirs in reed baskets of woven willow stems. Both the baskets and the <i>Bikkurim</i> were given to the priests.
  Rabbi Shimon ben Nanas said, one may adorn the <i>Bikkurim</i> [basket with species] outside of the seven species. Rabbi Akiva said, the <i>Bikkurim</i> may be adorned only with the seven species.
  Rabbi Shimon says, there are three categories in <i>Bikkurim</i>: the <i>Bikkurim</i> themselves, the addition to the <i>Bikkurim</i>, and the adornment of the <i>Bikkurim</i>. The addition to the <i>Bikkurim</i> are from the same species. The adornment of the <i>Bikkurim</i> is from a different species. The addition to the <i>Bikkurim</i> are eaten in ritual purity, and are exempted from <i>Demai</i> [produce from which it is uncertain whether tithes were already taken]. The adornment of the <i>Bikkurim</i> are obligated in <i>Demai</i> [requiring the <i>Kohen</i> to tithe them].
  In what case do we say that the addition to the <i>Bikkurim</i> is like the <i>Bikkurim</i>? When it comes from the Land [of Israel]. If it doesn't come from the Land [of Israel], it's not like the <i>Bikkurim</i>.
  Why do we say that the <i>Bikkurim</i> are like the property of a <i>Kohen</i>? Because he can buy with them slaves, land, or an impure animal, and a creditor takes them to pay a debt, and a women takes them to pay her marriage contract, [as the <i>Bikkurim</i> may be used] like a Torah scroll. And Rabbi Yehudah says, they are only given to a <i>Chaver</i> [one who scrupulously observes tithes and purity laws], [and only] as a gift. And the Sages say they are given to those [priests] of the watch, and they divide them among themselves, as sanctified Temple items.
  
  
  
  An <i>Androginus</i> (a hermaphrodite, who has both male and female reproductive organs) is similar to men in some ways and to women in other ways, in some ways to both and in some ways to neither. 
  In what ways is s/he similar to men? Like a man, s/he is considered unclean through semen; is required to perform <i>yibbum</i> (levirate marriage) like a man; dresses and cuts hair like a man; marries others and is not married off, like a man; and is obliged to perform all the commandments in the Torah, like a man.
  In what ways is he like women? He causes impurity with red discharge like women; and he must not be secluded with men, like women; and he doesn't make his brother's wife liable for yibbum (levirate marriage), like women; and he does not share [in the inheritance] with the sons, like women; and he cannot eat most holy sacrifices, like women. At his birth his mother counts the blood of her impurity like [they do when they give birth to a] girl; and he is disqualified from being a witness, like women. If he had illicit intercourse, he is disqualified from eating terumah, like women.
  In what ways is he like both men and women? One who strikes him or curses him is liable, as in the case of men and women; one who unwittingly kills him must go into exile, and if on purpose, then [the slayer] receives the death penalty, as is the case of men and women. His mother must [at his birth] bring an offering, as in the case of men and women. He may eat holy things that are eaten outside of the Temple; and he many inherit any inheritance, as in the case of men and women. And if he said, "I will be a nazirite if he is a man and a woman", he is a nazirite. 
  And in what is he different from both men and women? One does not burn terumah if it came into contact with his discharge. Neither is he liable for entering the temple while impure, unlike men or women. He must not be sold as a Hebrew slave, unlike men or women. He cannot be evaluated, unlike men or women. If one says: "I will be a nazirite, if he is neither a man nor a woman," then he becomes a nazirite. Rabbi Meir says: the hermaphrodite is a unique creature, and the sages could not decide about him. But this is not so with a tumtum (one of doubtful sex), for sometimes he is a man and sometimes he is a woman.