meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Zeraim/Mishnah Maaser Sheni/English/Sefaria Community Translation.txt"}
text: Mishnah Maaser Sheni
  משנה מעשר שני
  Sefaria Community Translation
  
  
  Mishnah Maaser Sheni
  
  
  
  
  
  <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem]: may not be sold, and may not be pawned, and may not be exchanged, and may not be weighed against. A man should not say to his friend in Jerusalem, "Here is wine, and give me oil." This goes for all other fruit as well. But one can give it to another as a free gift. 
  The animal tithe: may not be sold while unblemished and alive, nor while blemished and alive or slaughtered, and may not be used to betroth a woman. A firstborn animal: may be sold while unblemished and alive, and while blemished and alive or slaughtered, and  may be used to betroth a woman. One may not redeem <i>Ma'aser Sheni</i> [by exchanging its value] with an blank coin, nor with a coin that is not legal tender, nor with money that is not in his possession.
  If a person buys an animal for a <i>Shelamim</i> [peace offering], or a beast for meat consumption, the hide is <i>Chulin</i> [non-sacred produce], even if the hide is greater [in value] than the meat. Sealed jugs of wine: in a place where the custom is to sell them sealed, the pitcher is <i>Chulin</i>. Nuts and almonds: their shells are <i>Chulin</i>. Grape-skin wine before it has fermented may not be bought with tithe money. Once it has fermented, it may be bought with tithe money.
  If one buys a beast for a <i>Shelamim</i>, or an animal for meat consumption, the hide is not <i>Chulin</i>. Opened or sealed jugs of wine: in a place where the custom is to sell them opened, the pitcher is not <i>Chulin</i>. Baskets of olives and baskets of grapes [sold] with their vessel; the money's worth of the vessel is not <i>Chulin</i>.
  If one buys water, salt, fruits still attached to the ground, or fruits that cannot make the journey to Jerusalem, he did not buy <i>Ma'aser</i>. If one buys fruits unintentionally, the money is to be returned to its place [original owner]. Intentionally, they are to be brought up [on a pilgrimage] and eaten in the place [Jerusalem]. And if there is no Temple, they are to [be left to] rot.
  If one buys an animal unintentionally, its money is to be returned to its place [original owner]. Intentionally, it is to be brought up [on a pilgrimage] and eaten in the place [Jerusalem]. And if there is no Temple, it shall be buried in its skin.
  It is prohibited to buy male slaves, female slaves, lands, or impure animals with <i>Ma'aser Sheni</i> money. And if one bought [such items], he shall eat food of an equivalent worth [as <i>Ma'aser Sheni</i>]. It is prohibited to bring the bird offerings of a <i>Zav</i> [man who has an abnormal seminal discharge], the bird offerings of a <i>Zavah</i> [woman who has an abnormal vaginal discharge], the bird offerings of a mother who has recently birthed, <i>Chata'ot</i> [sin offerings], or <i>Ashamot</i> [guilt offerings] with [animals bought with] <i>Ma'aser Sheni</i> money. And if one has brought [such animals], he shall eat food of an equivalent worth [as <i>Ma'aser Sheni</i>]. This is the rule: anything besides eating, drinking, and anointing, which was purchased with <i>Ma'aser Sheni</i> money, [the buyer] shall eat food of an equivalent worth [as <i>Ma'aser Sheni</i>].
  
  
  
  <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] is available for eating, drinking, or anointing; one may only eat what is normally eaten, and anoint with what is normally used for anointing. One may not anoint with wine and vinegar, but one may anoint with oil. It is prohibited to spice <i>Ma'aser Sheni</i> oil, or to buy spiced oil with <i>Ma'aser Sheni</i> money; but one may spice wine. Should honey or spices fall into it and improve it, the improvement is taken into account. If fish were cooked with <i>Ma'aser Sheni</i> leek bulbs, which were thus improved, the improvement is taken into account. <i>Ma'aser Sheni</i> dough, which was baked, and thus improved; the improvement shall go towards the <i>Ma'aser Sheni</i>. This is the rule: anything with evident improvement, the improvement is taken into account; and anything with non-evident improvement, the improvement goes towards the <i>Ma'aser Sheni</i>.
  Rabbi Shimon says, it is prohibited to anoint with <i>Ma'aser Sheni</i> oil in Jerusalem. And the Sages permit it. They said to Rabbi Shimon: "Since we are lenient in the severe matter of <i>Terumah</i> [produce consecrated for priestly consumption], shall we not be lenient in the lenient matter of <i>Ma'aser Sheni</i>?". He said to them: "What, are we not already lenient in the severe matter of <i>Terumah</i>, where we are lenient in [the case of] bitter vetch and fenugreek, and shall we therefore be expected to be more lenient in the lenient matter of <i>Ma'aser Sheni</i>, where we are not lenient in bitter vetch and fenugreek?"
  <i>Ma'aser Sheni</i> fenugreek should be eaten [when they are still] buds. And <i>Terumah</i> [fenugreek], Beit  Shammai say, everything done with it [must be done] in purity, except for shampooing. And Beit Hillel say, everything done with it [can be done] in impurity, except for soaking it.
  <i>Ma'aser Sheni</i> bitter vetches should be eaten [when they are still] buds, and may be taken into Jerusalem and out of it. If they became impure, Rabbi Tarfon says they should be divided into pieces of dough; and the Sages say they may be redeemed. And those <i>Terumah</i> [bitter vetches], Beit Shammai say they must be soaked and scraped in purity, and may be eaten in impurity. And Beit Hillel say they must be soaked in purity, and may be scraped and eaten in impurity. Shammai says, they must be eaten dry. Rabbi Akiva says, everything done with it [must be done] in impurity.
  <i>Chulin</i> [non-sacred] money and <i>Ma'aser Sheni</i> money that was scattered, what one gathers, he gathers as <i>Ma'aser Sheni</i> until he completes [the amount of <i>Ma'aser Sheni</i> money scattered], and the rest is <i>Chulin</i>. If they were mixed and he grasped a handful, [he determines the status of the money] in accordance with a calculation. This is the general rule: the gathered, go to <i>Ma'aser Sheni</i>. And the mixed, in accordance with a calculation.
  If a <i>Selah</i> [specific unit of weight] of <i>Ma'aser Sheni</i> and of <i>Chulin</i> that were mixed together, he brings in a <i>Selah</i> of money and says, "The <i>Selah</i> of Ma'aser Sheni, wherever it is, becomes <i>Chulin</i> [by transferring its holiness] onto this money," and sorts the best of them, and makes them <i>Chulin</i> on it, for they said, one may make silver <i>Chulin</i> [by transferring its holiness] onto copper in an exigency, and not so it will remain so, but rather one must return and make them <i>Chulin</i> [by transferring their holiness] onto silver.
  Beit Shammai say, "One may not make his [<i>Ma'aser Sheni</i>] <i>Selah</i> coins into golden <i>Dinar</i> [specific unit of money] coins," but Beit Hillel allow it. Rabbi Akiva said: for Rabban Gamliel and Rabbi Yehoshua, I made their silver into golden <i>Dinar</i> coins.
  If one splits a <i>Selah</i> into <i>Ma'aser Sheni</i> [copper] coins, Beit Shammai say he may exchange the entire <i>Selah</i> for [copper] money. And Beit Hillel say [he may split it into] a <i>Shekel</i> [specific unit of weight] of silver and a <i>Shekel</i> of [copper] money. Rabbi Meir says one may not make silver and fruit <i>Chulin</i> [by transferring their holiness] onto silver, and the Sages permit it.
  If one splits his <i>Ma'aser Sheni</i> <i>Selah</i>, Beit  Shammai say he may exchange the entire <i>Selah</i> for [copper] money. And Beit Hillel say [he may split it into] a <i>Shekel</i> [specific unit of weight] of silver and a <i>Shekel</i> of [copper] money. Those who deliberate before the Sages say [he may split it into] three <i>Dinar</i> of silver and one <i>Dinar</i> of [copper] money. Rabbi Akiva says [he may split it into] three <i>Dinar</i> of silver and one <i>Revi'it</i> [specific unit of weight] of [copper] money. Rabbi Tarfon says, four <i>Espar</i> [specific unit of money] of silver. Shammai says, he should lay it in a shop and eat food of an equivalent worth.
  If one has some sons who are impure and some who are pure, he should lay down a <i>Selah</i> and say: What the pure ones drink, may this <i>Selah</i> be made <i>Chulin</i> [by transferring its holiness] onto it. Thus we find that pure ones and impure ones may drink from the same jar.
  
  
  
  A person may not say to his friend: carry up these fruits to Jerusalem to [get a] share. But he may say to him: carry them up so that we may eat them and we may drink them in Jerusalem. But people may give to one another as a free gift.
  <i>Terumah</i> [produce consecrated for priestly consumption] may not be bought with <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] money, because [the number of] those who may eat of it is reduced. But Rabbi Shimon allows it. Rabbi Shimon said to them - If we rule leniently in the case of <i>Shelamim</i> [peace offerings], which can bring them to become <i>Pigul</i> [sacrifice made unfit because of improper intentions] or <i>Notar</i> [sacrifice made unfit because it was left too long uneaten] or impure, why would we not also rule leniently regarding <i>Terumah</i>? They said to him: If we rule leniently in the case of <i>Shelamim</i>, which are permitted to non-priests, shall we rule leniently regarding <i>Terumah</i>, which is forbidden to non-priests? 
  One who has [<i>Ma'aser Sheni</i>] money in Jerusalem and has need for it [for other uses], if his friend has fruits, he may say to his friend, "This money is made <i>Chulin</i> [non-sacred produce, by transferring its holiness] onto your fruits." Thus we find that this [owner of the fruits must] eat his fruits in purity, while the other may use his money for his own needs. But one should not say this to an <i>Am Ha'aretz</i> [one who is lax in observing tithes and purity laws] except in the case of <i>Demai</i> [produce from which it is uncertain if tithes were already taken].
  [If one has <i>Chulin</i>] fruits in Jerusalem and [<i>Ma'aser Sheni</i>] coins outside the city, he may say, "This money is made <i>Chulin</i> [by transferring its holiness] onto these fruits." If one has [<i>Ma'aser Sheni</i>] coins in Jerusalem and [<i>Chulin</i>] fruits outside the city, he may say "This money is made <i>Chulin</i> [by transferring its holiness] onto those fruits," but only if he will bring the fruits up to Jerusalem and eat them there.
  [<i>Ma'aser Sheni</i>] money may enter and leave Jerusalem, but [<i>Ma'aser Sheni</i>] fruit may enter and may not leave. Rabban Shimon ben Gamliel says, "Even fruit may enter and leave."
  Fruits that pass through Jerusalem after being completely prepared: their <i>Ma'aser Sheni</i> must be brought back and eaten in Jerusalem. But if they have not been completely prepared, such as baskets of grapes headed for the winepress or baskets of figs headed for the drying-place: Beit Shammai says: their <i>Ma'aser Sheni</i> must be brought back and eaten in Jerusalem. Beit Hillel says: he may redeem it and eat it anywhere. Rabbi Shimon ben Yehuda says in the name of Rabbi Yosi: Beit Shammai and Beit Hillel did not disagree about fruits that have not been completely prepared; [both agreed] that he may redeem their <i>Ma'aser Sheni</i> and eat it anywhere. Rather, about what did they disagree? They disagreed about fruits that have been completely prepared: Beit Shammai says: their <i>Ma'aser Sheni</i> must be brought back and eaten in Jerusalem. Beit Hillel says: he may redeem it and eat it anywhere. And <i>Demai</i> may enter and leave and be redeemed.
  If a tree stands inside [the walls of Jerusalem] and leans outside, or stands outside and leans inside: from [the part of the tree] aligned with the wall and inwards should be considered inside, and from [the part of the tree] aligned with the wall and outwards should be considered outside. Olive press buildings whose openings are inside the wall but whose chambers are outside the wall, or whose openings are outside the wall but whose chambers are inside the wall: Beit Shammai says: all of it should be considered inside. Beit Hillel says: from [the part of the buildings] aligned with the wall and inwards should be considered inside, and from [the part of the buildings] aligned with the wall and outwards should be considered outside. 
  The chambers [by the walls of the Temple] that are built in the sacred area and that open out onto the non-sacred area, their insides are non-sacred and their roofs are sacred. If they are built in the non-sacred area and open out onto the sacred area, their insides are sacred and their roofs are non-sacred. If they are built in both the sacred area and non-sacred area and open out onto both the sacred area and the non-sacred area, [the parts of] their insides and roofs that align with the [border of the] sacred area and into the sacred area are sacred, and [the parts that] align with the [border of the] non-sacred area and into the non-sacred area are non-sacred.
  <i>Ma'aser Sheni</i> that entered Jerusalem and became impure, whether it became impure from an <i>Av HaTumah</i> [dead creature that transfers the highest level of impurity] or it became impure from a <i>Velad HaTumah</i> [something rendered impure on a  derivative level, by contact ultimately with an original source of impurity], whether inside [Jerusalem] or outside [Jerusalem], Beit Shammai say it should be redeemed and should be eaten entirely inside [Jerusalem], unless it became impure from an <i>Av HaTumah</i> outside [Jerusalem]. Beit  Hillel say all of it should be redeemed and eaten outside [Jerusalem], unless it became impure from a <i>Velad HaTumah</i> inside [Jerusalem].
  That which is bought with <i>Ma'aser Sheni</i> money that became impure should be redeemed. Rabbi Yehuda says, it should be buried. They [the Rabbis] said to Rabbi Yehuda, "But since if <i>Ma'aser Sheni</i> itself becomes impure, it must be redeemed, then that which is bought with <i>Ma'aser Sheni</i> money that became impure, is it not the law that it should be redeemed?" He said to them, "No. If you say [this] with regard to <i>Ma'aser Sheni</i> itself, which may be redeemed when pure in a distant place, shall you say [this] with regard to that which is bought with <i>Ma'aser Sheni</i> money, which may not be redeemed when pure in a distant place? 
  A deer that was bought with <i>Ma'aser</i> [<i>Sheni</i>] money and dies, must be buried along with its skin. Rabbi Shimon says, he must redeem it. If it was bought live and then slaughtered and then became impure, he must redeem it. Rabbi Yose says, he must bury it. If it was bought slaughtered and then became impure, it [the deer] is like fruit [that became impure].
  One who lends his jugs for <i>Maaser Sheni</i> [wine], even though he sealed them [after pouring the wine into them], they did not acquire [the status of] <i>Ma'aser</i> [<i>Sheni</i>]. If one simply pours into them [without specifying that he is lending them], as long as he does not seal them, they did not acquire [the status of] <i>Ma'aser</i> [<i>Sheni</i>]. But from when they are sealed, they acquire [the status of] <i>Ma'aser</i> [<i>Sheni</i>]. As long as he does not seal them, they are nullified [if a jug of <i>Terumah</i> wine is lost] in one hundred and one [jugs]. But from when they are sealed, they can make any amount [of jugs] sacred. As long as he does not seal them, he can separate <i>Terumah</i> from one jug for all [the jugs]. But from when they are sealed, he must separate <i>Terumah</i> from each one on its own.
  Beit Shammai says: [if one wishes to sell jugs of <i>Ma'aser Sheni</i> wine without making the jugs themselves <i>Ma'aser Sheni</i>,] he opens [the jugs] and pours them into the wine press, and Beit Hillel says: he opens but does not need to pour. With respect to what are these words said? In a place where it is their way to be sold closed, but in a place where it is their way to be sold open, the jug does not become <i>Chulin</i>. But if [the seller] wishes to be strict with himself and sell by [specifying the] measure, the jug becomes <i>Chulin</i>. Rabbi Shimon says: even one who says to his fellow, "This barrel I am selling to you - except for the jugs" - the jug becomes <i>Chulin</i>.
  
  
  
  One who brings <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] fruits from an expensive place to a cheap place, or from a cheap place to an expensive place, redeems it [the fruits] according to its value at the destination. One who brings fruits from a granary to the city, or jugs of wine from the wine press to the city, the rise in value is <i>Ma'aser Sheni</i> and the expenses come from his house. 
  One may redeem <i>Ma'aser Sheni</i> according to its cheapest value, in the manner that the storekeeper pays, not in the manner that he sells. In the manner that the money changer splits [coins], not in the manner that he puts [them] together. One may not redeem <i>Ma'aser Sheni</i> by estimate. If its cost is known it may be redeemed based on one (witness), and if its cost is not known it may be redeemed based on three [witnesses], for example wine that has formed a skin, fruit that spoiled, and coins that have become rusty.
  If the owner says, "[I will redeem the <i>Ma'aser Sheni</i>] with a <i>Selah</i> [specific unit of money]," and another person [also] says, "With a <i>Selah</i>," the owner receives precedence, since he will add one fifth. If the owner says, "With a <i>Selah</i>," and another person says, "With a <i>Selah</i> and an <i>Issar</i> [specific unit of money]," the one who offers the <i>Selah</i> and <i>Issar</i> receives precedence, since he is adding to the principal amount. Someone who redeems his own <i>Ma'aser Sheni</i> adds one fifth, whether it is his own or has been given to him as a gift.
  One may cheat on <i>Ma'aser Sheni</i>. How so? A man may say to his adult son or daughter, or to his Hebrew manservant or maidservant: "Take these coins and redeem for yourself this <i>Ma'aser Sheni</i>." But he may not say so to his young son or daughter or to his Canaanite manservant or maidservant, because their hand is an extension of his own hand.
  If he is standing on the threshing floor and has no coins in hand, he may say to his friend: "These fruits are hereby given to you as a gift." Then he can go on to say, "These are hereby redeemed with my coins that are at home."
  If he withdrew from him tithe worth a <i>Selah</i> but did not redeem it until the value changed to two [<i>Selah</i>], he must pay him one <i>Selah</i> and profits one <i>Selah</i>, and the <i>Ma'aser Sheni</i> is his. If he withdrew from him tithe worth two <i>Selah</i> but did not redeem it until the value changed to one <i>Selah</i>, he must pay him one <i>Selah</i> of <i>Chulin</i> [non-sacred produce], and the <i>Selah</i> of <i>Ma'aser Sheni</i> is his. If he is an <i>Am Ha'aretz</i> [one who is lax in observing tithes and purity laws], one gives him from <i>Demai</i> [produce from which it is uncertain if tithes were already taken].
  One who redeems <i>Ma'aser Sheni</i> but does not announce its name - Rabbi Yosi says, this is sufficient. Rabbi Yehuda says, one must articulate it. If he was speaking with a woman about matters of her divorce document or her marriage, and then gave her her divorce document or marriage [money] and did not articulate it, Rabbi Yosi says, this is sufficient. Rabbi Yehuda says, one must state it verbally.
  One who sets aside an <i>Issar</i> [for the redemption of <i>Ma'aser Sheni</i>], and on its account ate [<i>Ma'aser Sheni</i> the value of] half of it, and went to another place where [the <i>Ma'aser Sheni</i>] was worth a <i>Fundyon</i> [specific unit of money], he may eat on its account another <i>Issar</i> [of <i>Ma'aser Sheni</i>]. One who sets aside a <i>Fundyon</i> [for the redemption of <i>Ma'aser Sheni</i>], and on its account ate [<i>Ma'aser Sheni</i> the value of] half of it,  and went to another place where [the <i>Ma'aser Sheni</i>] was worth an <i>Issar</i>, he may eat on its account another half [of a <i>Fundyon</i>]. One who sets aside an <i>Issar</i> of <i>Ma'aser Sheni</i>, should eat on its account eleven parts of the value of an <i>Issar</i>, or [he should eat an additional] one hundredth of an <i>Issar</i>. Beit Shammai says: in both cases one tenth part.  But Beit Hillel says: in the case of [produce from which it is] certain [that tithes were already taken] an eleventh part, and in the case of <i>Demai</i> a tenth part. 
  All coins that are found, behold they are <i>Chulin</i>, even gold <i>Dinar</i> [specific unit of money, mixed] with silver and with coins. If he finds among them a pottery sherd and upon it is written, "Tithes," behold this is tithes.
  One who finds a vessel and upon it is written, "Sacrifice," Rabbi Yehuda says, if it is made of clay, it is <i>Chulin</i> and what is inside of it is a sacrifice. If it is made of metal, it is a sacrifice and what is inside of it is <i>Chulin</i>. They said to him: It is not the way of men to gather <i>Chulin</i> in a sacrifice.
  One who finds a vessel and upon it is written "<i>Kuf</i>" [Hebrew letter, which begins the Hebrew word for sacrifice], it is a sacrifice. [If it has a] "<i>Mem</i>" [Hebrew letter, which begins the Hebrew word for tithes], it is tithes. [If it has a] "<i>Daled</i>" [Hebrew letter], it is <i>Demai</i>. [If it has a] "<i>Tet</i>" [Hebrew letter], it is <i>Tevel</i> [untithed produce]. [If it has a] "<i>Taf</i>" [Hebrew letter], it is <i>Terumah</i> [produce consecrated for priestly consumption], for at a dangerous time they would write "<i>Taf</i>" instead of "<i>Terumah</i>." Rabbi Yossi says that these are all [initials for] the names of people. Rabbi Yossi said, "Even if one found a barrel and it is full of fruit and upon it is written, "<i>Terumah</i>," these are <i>Chulin</i>, because I say that it was last filled with <i>Terumah</i> fruit, and he emptied [them]."
  One who says to his son, “<i>Ma'aser Sheni</i> is in this corner,” but [the son] found [produce] in another corner, these are <i>Chulin</i>. [One who says to his son,] "There was there a <i>Maneh</i> [specific unit of weight, of <i>Ma'aser Sheni</i>]," but [the son] found two <i>Maneh</i>, the remainder is <i>Chulin</i>. [If he said,] "Two <i>Maneh</i>," and the son found one <i>Maneh</i>, it is all tithes. 
  
  
  
  <i>Kerem Revai</i> [the fruit of vines and trees in the fourth year after their planting. This produce, or its redemption value, must be taken up to Jerusalem and consumed there in ritual purity.], they mark it with clods of earth, and <i>Orlah</i> [fruits in the first three years after their planting, which may not be eaten] with pottery clay, and graves with lime, which he dissolves and pours. Rabban Shimon ben Gamaliel said: When does this apply? In the Sabbatical year. The conscientious put down coins and say: Any fruit gathered from this [vineyard] will be made into <i>Chulin</i> [non-sacred produce, by transferring their sacredness] to these coins. 
  <i>Kerem Revai</i> was brought to Jerusalem from a radius of a day-long journey. And what is its boundary? From Eilat in the south and Akrabat in the north. From Lod in the west and the Jordan river in the east. And when the produce increased, they decreed that it could be redeemed even up to the wall. And the matter was conditional—that whenever they wanted, the matter would revert to how it was originally. Rabbi Yosi says: This condition was made when the Temple was destroyed, and the condition was that whenever the Temple would be rebuilt, the matter would revert to how it was originally.
  [Regarding] <i>Kerem Revai</i>: Beit Shammai says it does not require an extra fifth [when redeemed] and it does not require removal. Beit Hillel says it does. Beit Shammai says it requires <i>Peret</i> [fallen grapes given to the poor] and <i>Olelot</i> [grapes that do not grow in clusters and are given to the poor], and the poor redeem it for themselves.Beit  Hillel says that all of it goes to the wine press.
  How do people redeem <i>Neta Revai</i> [the fruit of vines and trees in the fourth year after their planting. This produce, or its redemption value, must be taken up to Jerusalem and consumed there in ritual purity.]? One sets down the basket [of fruit] in front of three, and says: "How much would a man want to redeem with one <i>Selah</i> [specific unit of money] on condition that the expenditures must come from his household?" One then sets down the coins and says: "Anything harvested from this [tree], will be made into <i>Chulin</i> [by transferring its sacredness] to these coins, at [a rate of] so-and-so many baskets for a <i>Selah</i>.
  But in the Sabbatical year he must redeem it for its value. And if it was all made <i>Hefker</i> [ownerless property], he can only collect the cost of harvest. One who redeems his <i>Neta Revai</i> adds on a fifth of its value, whether it was his own or given to him as a gift. 
  The day before the first holiday day of Passover of the fourth and seventh years of the Sabbatical cycle, there was a removal. How was the removal done? They give the <i>Terumah</i> [produce consecrated for priestly consumption], and <i>Terumat Ma'aser</i> [a portion of the tithes that is given to the priest] to the owners, and <i>Ma'aser Rishon</i> [first tithe, which must be given to the Levite] to its owners, and the poor man's tithe to its owners. And <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] and <i>Bikurim</i> [first-fruits that must be given to the priest] require removal everywhere. Rabbi Shimon says: <i>Bikurim</i> are given to the priests like <i>Terumah</i>. Cooked food—the House of Shammai say it must be removed and the House of Hillel say it is as if it has [already] been removed.
  If someone has produce in this age, and the time for removal has come, Beit Shammai say that it must be made into <i>Chulin</i> [by transferring its sacredness] onto silver. But Beit Hillel say that it is the same whether it is silver or produce [and thus nothing is gained by the transfer].
  Rabbi Yehuda said: Originally, they would send [messages] to all landowners in the countries saying: "Hurry and fix your produce before the time of removal comes." Until Rabbi Akiva came and taught that all fruit that had not reached the stage of tithes are exempt from removal.
  Someone whose produce was far away from him, must announce for them a designation. It happened that Rabban Gamliel and the elders were traveling by ship. Rabban Gamliel said: the tenth that I will measure in the future is given to Yehoshua and its location is rented to him. Another tenth that I will measure in the future is given to Akiva ben Yosef so that he will receive it on behalf of the poor and its location is rented to him. Rabbi Yehoshua said: The tenth that I will measure in the future is given to Elazar ben Azaria and its location is rented to him. And they each received payment from the other.
  By the afternoon of the last festival day, they would make the declaration. How was the declaration made? "I have removed the <i>Kodesh</i> [consecrated material] from the house" (Deuteronomy 26:13)--this is <i>Ma'aser Sheni</i> and <i>Neta Revai</i>. "Have given them unto the Levite"--this is <i>Ma'aser Levi</i> [The first tithe of produce, which must be given to the Levi]. "And also I have given it"--this is <i>Terumah</i> and <i>Terumat Ma'aser</i>. "And also to the stranger, to the orphan, and to the widow"--this is the poor man's tithe, <i>Leket</i> [fallen gleanings given to the poor], <i>Shikhecha</i> [forgotten gleanings given to the poor], and <i>Pe'ah</i> [corner of a field given to the poor], even though these do not invalidate the confession [if they have not been given]. "From the house"--this is <i>Challah</i> [dough that must be set aside for the priest].
  "Like all of Your commandments that you commanded me" (Deuteronomy 26:13). Thus if one preceded <i>Ma'aser Sheni</i> to <i>Ma'aser Rishon</i>, he is not able to recite the confession. "I did not violate Your commandments"--I did not separate [tithes] from one species on behalf of a different species, nor from uprooted produce on behalf of rooted produce, nor from rooted produce on behalf of uprooted produce, nor the <i>Chadash</i> [grain from the current year] on behalf of the <i>Yashan</i>, nor the <i>Yashan</i> on behalf of the <i>Chadash</i>. "I did not forget"--I did not forget to bless You and mention your name for it. 
  "I have not eaten from it in my mourning" (Deut. 26:14). Thus if he did eat from it in mourning, he cannot confess. "And I have not consumed any of it when unclean." Thus if he separated it while impure, he cannot confess. "And I did not give from it to the dead"--I did not buy with it a coffin or shrouds for the dead, nor did I give it to other mourners. "I listened to the voice of Hashem my G-d"-- I brought it to the Chosen Temple. "I have done everything that you have commanded me"-- I was joyous, and I caused joy with it. 
  "Gaze from Your holy abode, from the heavens" (Deut. 26:15). We have done what You decreed upon us, so too You do what You promised us, [to] "gaze from Your holy abode, from the heavens, and bless Your nation, Israel" with sons and daughters. "And the land that You have given us" [bless] with dew and rain and the offspring of cattle. "Just as You have sworn to our forefathers, a land flowing with milk and honey" so that You will give taste to the fruit.
  From this they said, Israelites and bastards confess, but not converts and not freed slaves, for they do not have a portion in the land. Rabbi Meir says, even priests and Levites do not, for they did not take a portion in the land. Rabbi Yosi says, they have cities [with surrounding] open land.
  Yochanan the High Priest dismissed the confessions of the tithe. He also eliminated those who recited the "Wake up" verse and the knockers [of sacrificial calves]. Until his day, the hammer would be striking in Jerusalem. In his day, no one had to ask about <i>Demai</i> [produce from which it is uncertain if tithes were already taken].