meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Zeraim/Mishnah Terumot/English/Mishna Yomit.txt"}
text: Mishnah Terumot
  משנה תרומות
  Mishna Yomit
  
  
  Mishnah Terumot
  
  
  
  
  
  Five may not give terumah, and if they do so, their terumah is not considered terumah: A heresh (deaf-mute); an imbecile, a minor, and the one who gives terumah from that which is not his own. If a non-Jew gave terumah from that which belongs to an Israelite, even if it was with his permission, his terumah is not terumah.
  A deaf person who can speak but cannot hear does not give the tithe of Terumah.  But if he did give it, it does have the status of Terumah.  A deaf person that the sages refer to in all cases is someone who can neither hear nor speak.
  Regarding a minor who does not have two hairs [in a part of the body that would designate him as being of age], R. Yehuda says that what he gives as Terumah has the status of Terumah.  R. Yosi says, if he has not reached "the age of vows" (i.e., the age in which a person is mature enough to understand that he must fulfill a vow he makes), what he gives as Terumah does not have the status of Terumah.  When he reaches "the age of vows," what he gives would have the status of Terumah.
  You cannot give as Terumah (offerings given to the Kohanim, Jewish priests) the olives that were used to produce olive oil, as well as the oil they produced, nor grapes that were used to produce wine as well as the wine they produced. If you did give both of these together as Terumah, the Academy of Shammai rules that they do count as Terumah, and the Academy of Hillel rules that they do not count as Terumah.
  One does not take a heave-offering from the leftovers, or from the poor person's sheaf, or from the corners [of a field], or from the ownerless, or from the first tithe whose heave-offering has already been taken, or from the second tithe or consecrated donation that has been redeemed, and not from that which is obligated [in taking a heave-offering] to that which is not obligated, and not from that which is not obligated to that which is, and not from the picked to the unpicked, and not from the unpicked to the picked, and not from the new to the old, and not from the old to the new, and not from the fruits of the Land of Israel to fruits from outside the Land, or from fruits outside the Land to fruits inside Israel.  And if one did take a heave-offering, it is not valid.
  Five shall not take a heave-offering, and if they did, it is a valid heave-offering.  The mute, drunk, naked, blind, and one who had a nocturnal emission, also shall not take a heave-offering, and if they did, it is a valid heave-offering.
  One may not separate terumah by measure, by weights, or by number. However, one may separate from that which has been weighed, measured, or counted. One may not separate terumah in a basket or container with a known measure. However one may separate in them a half or a third of their volume. One may not separate terumah in [a container that holds one] seah that is half full, since half of it is a measure.
  We do not tithe oil instead of from olives in the press, nor from wine instead of from grapes in the vat.  If one has already tithed thus, the tithed substance is valid, but one must return and tithe again [properly].  The first [tithed amount] will render another substance liable to tithing [if they are mixed], but not so with the second [tithed amount].
  They exchange oil for "conquered" olives, and wine for grapes to make them into raisins. Behold, if one were to exchange oil for the purpose of eating olives, or olives for the purpose of eating olives, or wine for the purpose of eating grapes, or grapes for the purpose of eating grapes, or grapes for the purpose of eating grapes, and they are controlled in their way, they need not have exchanged.
  We do not tithe from substances which have already been cooked/prepared in place of those which have not yet been cooked/prepared, or from substances which have not yet been cooked/prepared in place of those which have been cooked/prepared, or from substances which have not yet been cooked/prepared in place of other substances which have not yet been cooked/prepared.  But if they have already been tithed, the tithes are valid.
  
  
  
  
  
  
  
  
  
  
  
  One who sets aside only part of [the] <i>Terumah</i> [produce consecrated for priestly consumption] and tithes [that are in one place], may take from [that place the rest of the] <i>Terumah</i> for that [place], but not for another place. Rabbi Meir says: he may also take from <i>Terumah</i> and tithes for another place.
  If one had his produce in a storehouse, and he gave a <i>Se'ah</i> [specific unit of volume] to a Levite and a <i>Se'ah</i> to a poor person, he may set aside another eight <i>Se'in</i> [from the storehouse] and eat them, the words of Rabbi Meir. But the Sages say: he may only set aside according to the account [when <i>Terumah</i> and tithes have been given for all the produce in the storehouse].
  The amount of <i>Terumah</i>: A fair-eyed [generous amount]: one out of forty. Beit Shammai say: out of thirty. The average [amount]: out of fifty. A stingy [amount]: out of sixty. If he set aside <i>Terumah</i> and found that it was only one out of sixty, [it is valid] <i>Terumah</i> and he need not set aside [more] <i>Terumah</i>. If he does go back and add [more <i>Terumah</i>], [the extra amount] requires tithing. If he found that it was only one out of sixty-five [it is valid] <i>Terumah</i>, but he must set aside <i>Terumah</i> again according to his habitual practice, in measure, weight or number. Rabbi Yehudah says: [he may] even [set aside <i>Terumah</i>] not from the surrounding [produce].
  One who says to his messenger: “Go and set aside <i>Terumah</i> [for me],” [the messenger] should set aside <i>Terumah</i> according to the mind of the owner. If he does not know the mind of the owner, he gives according to the average [amount]—one out of fifty. If he gave ten [parts] less or ten [parts] more, his <i>Terumah</i> is [valid] <i>Terumah</i>. If his intention was to add even one part more, his <i>Terumah</i> is not [valid] <i>Terumah</i>.
  One who gives more <i>Terumah</i>: Rabbi Eliezer says: [he may give up to] one out of ten, as in the case of <i>Terumat Ma'aser</i> [a portion of the tithes that is given to the priest]. [If he gave] more than this, he must make [the extra into] <i>Terumat Ma'aser</i> for other produce. Rabbi Yishmael says: [he may give up until the mixture is] half <i>Chulin</i> [non-sacred produce] and half <i>Terumah</i>. Rabbi Tarfon and Rabbi Akiva say: [he may give] as long as there remains [enough to carry] the name of <i>Chulin</i>. 
  On three occasions they measure the contents of the basket [to determine how much <i>Terumah</i> must be given]: At the time of the first ripe fruits, and of the late summer fruits, and in the middle of the summer. He who counts [the fruit] is praiseworthy, and he who measures it is more praiseworthy than him, and he who weighs them is the most praiseworthy of all three.
  Rabbi Eliezer says: <i>Terumah</i> can be removed [if it falls into a mixture] of one hundred and one [times its size]. Rabbi Joshua says: in a hundred and more, and this 'more' has no definite measure. Rabbi Yosi ben Meshullam says: this 'more' must be a <i>Kav</i> [specific unit of volume] to a hundred <i>Se'ah</i>, a sixth [of the <i>Se'ah</i>] renders it a prohibited mixture.
  Rabbi Yehoshua says: black figs can be counted together with the white [to remove a white fig that is <i>Terumah</i> and fell into a mixture of black and white figs], and the white can be counted together with the black [to remove a black fig]. In the case of cakes of figs, the large can be counted together with the small, and the small can be counted together with the large. The round [cakes of figs] can be counted together with the square [cakes], and the square can be counted together with the round. Rabbi Eliezer prohibits this. Rabbi Akiva says: if it is known what [kind] fell in, then the one [kind] cannot be counted together with the other, but if it is not known what [kind] fell in, then the one [kind] can be counted together with the other.
  How [does Rabbi Akiva decide]? If there were fifty black figs and fifty white, and a black [fig] fell in, the black are forbidden, but the white are permitted; and if a white [fig] fell in, the white are forbidden and the black are permitted. If it is not known what [kind] fell in, then the one [kind] can be counted together with the other. In this [case], Rabbi Eliezer is stringent and Rabbi Yehoshua is lenient.
  But in this [following case], Rabbi Eliezer is lenient and Rabbi Yehoshua stringent. If one was pressing a litra of cut figs [of <i>Terumah</i>] by a jar and he did not know which [jar was used]: Rabbi Eliezer says: they [the cut figs] are to be regarded as if they are separate, so that the lower [figs] can be counted together with the higher. Rabbi Yehoshua says: the <i>Terumah</i> cannot be removed unless there are a hundred jars there.
  A <i>Se'ah</i> of <i>Terumah</i> which fell on top of a stockpile and stays on the surface: Rabbi Eliezer says: if at the surface there are one hundred <i>Se'ah</i>, it can be removed [since the mixture is] one hundred and one [times its size]. But Rabbi Yehoshua says: it cannot be removed. A <i>Se'ah</i> of <i>Terumah</i> which fell on top of a stockpile, he must skim it off. If so, why did they say that <i>Terumah</i> can be removed in [a mixture] one hundred and one [times its size]? [This applies] if it is not known whether they have become mixed up or where they have fallen.
  Two baskets or two stockpiles, and a <i>Se'ah</i> of <i>Terumah</i> has fallen into one of them and it is not known into which it has fallen, then the one [kind] can be counted together with the other. Rabbi Shimon says: even if they are in two cities, the one [kind] can be counted together with the other.
  Rabbi Yosi said: A case once came before Rabbi Akiva concerning fifty bundles of vegetables into which a bundle had fallen, half of which was <i>Terumah</i>. And I said in front of him, that it can be removed, not because <i>Terumah</i> can be removed in [a mixture that is] fifty-one [times its size], but because there were one hundred and two halves there.
  
  
  
  If a <i>Se'ah</i> [specific unit of volume] of impure <i>Terumah</i> [produce consecrated for priestly consumption] fell into less than a hundred [<i>Se'ah</i>] of <i>Chulin</i> [non-sacred produce], or into <i>Ma'aser Rishon</i> [first tithe, which must be given to the Levite], or into <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem], or into <i>Hekdesh</i> [consecrated donation], whether these were impure or pure, they must all [be left to] rot. If the <i>Se'ah</i> [of <i>Terumah</i>] was pure, [the mixture] should be sold to priests at the price of <i>Terumah</i>, excluding the value of that <i>Se'ah</i> [itself]. If it fell into <i>Ma'aser Rishon</i>, he should declare <i>Terumat Ma'aser</i> [a portion of the tithes that is given to the priest]. And if it fell into <i>Ma'aser Sheni</i> or into <i>Hekdesh</i>, they must be redeemed. If the <i>Chulin</i> was impure, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that there is not in any one place [a piece of dough] the size of an egg.
  If a <i>Se'ah</i> of impure <i>Terumah</i> fell into a hundred [<i>Se'ah</i>] of pure <i>Chulin</i>, Rabbi Eliezer says: [a <i>Se'ah</i>] must be set aside as <i>Terumah</i> and burned, for I say that the <i>Se'ah</i> that fell in is the <i>Se'ah</i> that was brought up. But the Sages say: it may be brought up and eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that there is not in any one place [a piece of dough] the size of an egg.
  If a <i>Se'ah</i> of pure <i>Terumah</i> fell into a hundred [<i>Se'ah</i>] of impure <i>Chulin</i>, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that there is not in any one place [a piece of dough] the size of an egg.
  If a <i>Se'ah</i> of impure <i>Terumah</i> fell into a hundred <i>Se'ah</i> of pure <i>Terumah</i>: Beit Shammai prohibits, but Beit Hillel permits. Beit Hillel said to Beit Shammai: since pure [<i>Terumah</i>] is forbidden to non-priests and impure [<i>Terumah</i> is forbidden] to priests, then just as pure [<i>Terumah</i>] may be brought up, so too may impure [<i>Terumah</i>] be brought up. Beit Shammai answered them: No! If lenient <i>Chulin</i>, which is permitted to non-priests, may allow us to bring up pure [<i>Terumah</i> that fell into it], does stringent <i>Terumah</i>, which is forbidden to non-priests, allow us to bring up impure [<i>Terumah</i> that fell into it]? After they agreed, Rabbi Eliezer said: it should be set aside as <i>Terumah</i> and burned. But the Sages say: it has disappeared on account of its being a minor [portion of the mixture].
  If a <i>Se'ah</i> of <i>Terumah</i> fell into a hundred [of <i>Chulin</i>], and he lifted it out and it fell into [<i>Chulin</i>] elsewhere: Rabbi Eliezer says: it renders it a prohibited mixture as though it were certainly <i>Terumah</i>. But the Sages say: it renders it a prohibited mixture only according to proportion.
  If a <i>Se'ah</i> of <i>Terumah</i> fell into less than a hundred [of <i>Chulin</i>], and rendered it a prohibited mixture, and part of the prohibited mixture [then] fell into another place: Rabbi Eliezer says: it renders [that second mixture] prohibited as if certain <i>Terumah</i> [had fallen in]. But the Sages say: the mixture renders [another mixture] prohibited only according to proportion. And that which is leavened [with <i>Terumah</i>] renders other dough leavened [as if with <i>Terumah</i>] only according to proportion. And drawn water disqualifies a <i>Mikvah</i> [ritual bath] also only according to proportion.
  If a <i>Se'ah</i> of <i>Terumah</i> fell into a hundred [of <i>Chulin</i>] and he lifted [a <i>Se'ah</i>] out and then another fell in, and he lifted another out and another fell in, this is permitted until the amount of <i>Terumah</i> exceeds that of the <i>Chulin</i>.
  If a <i>Se'ah</i> of <i>Terumah</i> fell into a hundred [of <i>Chulin</i>], and before he could take it out another fell in, this is forbidden. Rabbi Shimon permits it.
  If a <i>Se'ah</i> of <i>Terumah</i> fell into a hundred [of <i>Chulin</i>], and they were ground up and reduced [in bulk], just as the <i>Chulin</i> was reduced so too the <i>Terumah</i> was reduced, and it is permitted. If a <i>Se'ah</i> of <i>Terumah</i> fell into less than a hundred [of <i>Chulin</i>] and they were ground up and increased in bulk, just as the <i>Chulin</i> increased so too the <i>Terumah</i> increased, and it is forbidden. If it is known that the kernels of <i>Chulin</i> were better than those of <i>Terumah</i>, it is permitted. If a <i>Se'ah</i> of <i>Terumah</i> fell into less than a hundred [of <i>Chulin</i>], and [more] <i>Chulin</i> fell in afterwards, if it was unintentional it is permissible, but if intentional it is forbidden.