meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Zeraim/Mishnah Terumot/English/Sefaria Community Translation.txt"}
text: Mishnah Terumot
  משנה תרומות
  Sefaria Community Translation
  
  
  Mishnah Terumot
  
  
  
  
  
  Five [types of people] may not set aside <i>Terumah</i> [produce consecrated for priestly consumption], and if they did set aside <i>Terumah</i>, their <i>Terumah</i> is not [valid] <i>Terumah</i>: the deaf-mute, and the <i>shoteh</i>, and the minor, and one who sets aside <i>Terumah</i> from what does not belong to him. If a non-Jew who set aside <i>Terumah</i> from what belongs to a Jew even with permission, [the non-Jew's] <i>Terumah</i> is not [valid] <i>Terumah</i>. 
  A deaf person who can speak but cannot hear may not set aside <i>Terumah</i>. But if one did set aside <i>Terumah</i>, one's <i>Terumah</i> is valid <i>Terumah</i>. A deaf person that the Sages refer to in all cases can neither hear nor speak.
  Regarding a minor who has not brought forth two [pubic] hairs, Rabbi Yehudah says that his <i>Terumah</i> is [valid] <i>Terumah</i>. Rabbi Yosi says, if he has not reached an age of [responsibility for his] vows, his <i>Terumah</i> is not [valid] <i>Terumah</i>. When he reaches an age [of responsibility for his] vows, his <i>Terumah</i> is [valid] <i>Terumah</i>. 
  One may not set aside <i>Terumah</i> from olives for oil, and not from grapes for wine. If one did set aside <i>Terumah</i> [from olives for oil or grapes for wine], the school of Shammai rules that their own <i>Terumah</i> [that was required of the grapes or wine] is among them, and the school of Hillel rules that one's <i>Terumah</i> is not [valid] <i>Terumah</i>.
  One may not set aside <i>Terumah</i> from the <i>Leket</i> [fallen gleanings given to the poor], or from the <i>Shikhecha</i> [forgotten sheaves given to the poor], or from the <i>Pe'ah</i> [corner of the field that must be given to the poor], or from the <i>Hefker</i> [ownerless], and not from the first tithe whose <i>Terumah</i> has already been taken, or from <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] or <i>Hekdesh</i> [consecrated donation] that has been redeemed, and not from that which is obligated [in <i>Terumah</i>] for that which is not obligated, and not from that which is not obligated to that which is obligated, and not from the picked to the unpicked, and not from the unpicked to the picked, and not from the <i>Chadash</i> [grain from the current year that one is forbidden to eat] for the <i>Yashan</i> [grain from the previous year that one is permitted to eat], and not from the <i>Yashan</i> for the <i>Chadash</i>, and not from the fruits of the Land [of Israel] for fruits from outside the Land, and not from fruits outside the Land for fruits of the Land. And if one did set aside <i>Terumah</i> [from these types of produce], one's <i>Terumah</i> is not [valid] <i>Terumah</i>.
  Five [types of people] may not set aside <i>Terumah</i>, and if they did set aside <i>Terumah</i>, their <i>Terumah</i> is [valid] <i>Terumah</i>: the mute, the drunkard, the naked, the blind, and a <i>Ba'al Keri</i> [one who had a nocturnal emission] may not set aside <i>Terumah</i>, and if they did set aside <i>Terumah</i>, their <i>Terumah</i> is [valid] <i>Terumah</i>.
  One may not set aside <i>Terumah</i> by measure, by weights, or by number. However, one may set aside <i>Terumah</i> from that which has been measured, weighed, or counted. One may not set aside <i>Terumah</i> in a basket or container with a known measure. However, one may set aside <i>Terumah</i> in them [by only filling them] a half or a third. One may not set aside <i>Terumah</i> in [a container that holds one] <i>Seah</i> [specific unit of volume, by only filling it] a half, since half of it is a measure.
  One may not set aside <i>Terumah</i> from oil for crushed olives, nor from wine for trodden grapes. If one has already set aside <i>Terumah</i>, one's <i>Terumah</i> is [valid] <i>Terumah</i>, but one must again set aside <i>Terumah</i>. The first [set of <i>Terumah</i>] will render on its own [another substance that it falls into] a forbidden mixture and requires a fine of a fifth [of its value if eaten by an Israelite], but not so with the second [set of <i>Terumah</i>].
  One may set aside <i>Terumah</i> from oil for pickled olives, and wine for grapes that will be made into raisins. If one set aside <i>Terumah</i> from oil for olives that will be eaten, or wine for grapes that will be eaten, or grapes for grapes that will be eaten, and he decided to press them, one does not need to set aside <i>Terumah</i> [again].
  One may not set aside <i>Terumah</i> from substances whose preparations have been finished for substances whose preparations have not been finished, and not from substances whose preparations have not been finished for substances whose preparations have been finished, and not from substances whose preparations have not been finished for [other] substances whose preparations have not been finished. But if they have already set aside <i>Terumah</i>, their <i>Terumah</i> is [valid] <i>Terumah</i>.
  
  
  
  One may not set aside <i>Terumah</i> [produce set aside for priestly consumption] from the pure for the impure. And if they set the <i>Terumah</i> aside, their <i>Terumah</i> is [valid] <i>Terumah</i>. Truly they said, the fig round, some of which has been made impure, one may set aside <i>Terumah</i> from the pure that is in it for the impure that is in it. And so too with a bundle of greenery, and so too with a pile. If there were two rounds, two bundles, or two piles--one impure and one pure--one may not set aside <i>Terumah</i> from one for the other. Rabbi Eliezer says: one may set aside <i>Terumah</i> from the pure for the impure.
  One may not set aside <i>Terumah</i> from the impure for the pure. And if he accidentally set the <i>Terumah</i> aside, their <i>Terumah</i> is [valid] <i>Terumah</i>. If intentionally, [it is as if] he has done nothing. And so too with a Levite who had tithes from which <i>Terumah</i> had not been taken, and was continuously designating [parts of these impure tithes as the <i>Terumah</i> of other tithes]: if accidentally, what he did is done [with validity]. If intentionally, [it is as if] he has done nothing. Rabbi Yehudah said, if he knew that it was [impure] in the beginning, even if he [forgot and designated] accidentally, [it is as if] he has done nothing.
  One who immerses vessels on the Sabbath accidentally may use them. Intentionally - he may not use them. One who tithes or cooks on the Sabbath accidentally may eat of it. Intentionally - he may not eat of it. One who plants on the Sabbath accidentally may allow it to grow. Intentionally - he must uproot [the plant]. If it is during the Sabbatical year, whether it was accidental or intentional - he must uproot.
  One may not set aside <i>Terumah</i> from one species for a different species. And if he set the <i>Terumah</i> aside, his <i>Terumah</i> is not [valid] <i>Terumah</i>. All species of wheat are [considered] one [species]. All species of figs and dried figs and pressed figs are one, and one may set aside <i>Terumah</i> from one for the other. Any place where there is a <i>Kohen</i> [member of priestly caste], the <i>Terumah</i> should be set aside from the finer species. And any place where there is not a <i>Kohen</i>, the <i>Terumah</i> should be set aside from the longer lasting species. Rabbi Yehudah said, he should always set the <i>Terumah</i> aside from the finer species.
  One should set aside as <i>Terumah</i> a whole small onion, rather than half of a large onion. Rabbi Yehudah said: not so, rather half of a large onion. And thus did Rabbi Yehudah say, one should set aside as <i>Terumah</i> onions from within the towns for [onions from within] the villages, but not [onions] from within the villages for [onions from within] the towns, because it is the food of the aristocracy.
  One should set aside <i>Terumah</i> oil olives for pickled olives but not pickled olives for oil olives, and unboiled wine for boiled wine but not boiled wine for unboiled wine. The rule is that for any species that is considered <i>Kilayim</i> [forbidden mix of two species] with another species, one should not set aside <i>Terumah</i> from one [species] for the other [species], even from the good [species] for the bad [species]. And any species that is not considered <i>Kilayim</i> with another species, one may set aside <i>Terumah</i> from the good [species] for the bad [species], but not from the bad [species] for the good [species]. But if one set aside <i>Terumah</i> from the bad for the good, his <i>Terumah</i> is valid <i>Terumah</i>, except for from darnel [a poisonous rye grass] for wheat, since [darnel] is not a food. The gourd and the cucumber are one species. Rabbi Yehudah says [they are] two species.
  
  
  
  If one set aside a gourd as <i>Terumah</i> [produce consecrated for priestly consumption] and it was found to be bitter, a melon and it was found to be rotten, it is [considered valid] <i>Terumah</i> but he must again give <i>Terumah</i>. If one set aside a barrel of wine as <i>Terumah</i> and it was found to be vinegar, if it was known to be vinegar before he set it aside as <i>Terumah</i>, is is [not considered valid] <i>Terumah</i>. But if it had become vinegar after he had given it as <i>Terumah</i>, behold it is <i>Terumah</i>. In a case of doubt, it is <i>Terumah</i> but he must again give <i>Terumah</i>. The first [set of <i>Terumah</i>] will not render on its own [another substance that it falls] a forbidden mixture and does not require a fine of a fifth [of its value if eaten by an Israelite], and so too with the second [set of <i>Terumah</i>].
  If one of them fell into <i>Chulin</i> [non-sacred produce], it does not render [the <i>Chulin</i>] a forbidden mixture. If the second fell into a different place, it does not render [that place] a forbidden mixture. If both fell into the same place, it renders it a forbidden mixture according to the smaller one.
  Partners who set aside <i>Terumah</i>, the one after the other: Rabbi Akiva says: the <i>Terumah</i> of both of them is [valid] <i>Terumah</i>. But the Sages say: [only] the <i>Terumah</i> of the first is <i>Terumah</i>. Rabbi Yosi says: if the first set aside <i>Terumah</i> according to the prescribed amount, the <i>Terumah</i> of the second is not <i>Terumah</i>, but if the first did not set aside <i>Terumah</i> according to the prescribed amount, the <i>Terumah</i> of the second is <i>Terumah</i>.
  To what does this apply? Only if one did not confer [with the other], but if one permits a member of his household, or his male slave or female slave to set aside <i>Terumah</i> [for him], this <i>Terumah</i> is [considered valid] <i>Terumah</i>. If he annulled [this permission]: If he annulled it before he set aside <i>Terumah</i>, the Terumah is not [valid] <i>Terumah</i>. But if he annulled it after he set aside <i>Terumah</i>, the <i>Terumah</i> is <i>Terumah</i>. Workers have no permission to give <i>Terumah</i>, except for those who tread [grapes] for they immediately make the winepress impure.
  If one says: “The <i>Terumah</i> of this pile is within it,” or, “its tithes are within it,” or, “the <i>Terumat Ma'aser</i> [a portion of the tithes that are given to the priest] is within it,” Rabbi Shimon says: he has [thereby] designated it [as <i>Terumah</i>, tithes, or <i>Terumat Ma'aser</i>]. But the Sages say: not unless he said, “It is in the north or south of it.” Rabbi Elazar Chisma says: if one says, “The <i>Terumah</i> of this pile is taken from it for it,” he has [thereby] designated it. Rabbi Eliezer ben Yaakov says: if one says, “The tenth part of this tithe is made into <i>Terumat Ma'aser</i> for it,” he has [thereby] designated it.
  If one sets aside <i>Terumah</i> before <i>Bikurim</i> [first-fruits that must be given to the priest], or <i>Ma'aser Rishon</i> [first tithe, which must be given to the Levite] before <i>Terumah</i>, or <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] before <i>Ma'aser Rishon</i>, although he transgresses a negative commandment, that which he has done is done, for it is said: “You shall not delay your grain harvests and your grape harvests” (Exodus 22:28).
  From where [do we derive] that [the setting aside of] <i>Bikurim</i> must precede <i>Terumah</i>, seeing that this one is called “<i>Terumah</i>” and “the first” and the other is [also] called “<i>Terumah</i>” and “the first”? Rather <i>Bikurim</i> take precedence since they are the first-fruits of all produce. And <i>Terumah</i> precedes <i>Ma'aser Rishon</i> because it is called “first.” And <i>Ma'aser Rishon</i> precedes <i>Ma'aser Sheni</i> because it includes that which is called “first” [<i>Terumat Ma'aser</i>].
  He who intends to say ‘<i>Terumah</i>’ and says ‘tithe’, [or] ‘tithe’ and says ‘<i>Terumah</i>’ [or who intends to say] ‘<i>Olah</i>’ [burnt-offering] and he says ‘<i>Shelamim</i>’ [burnt offering, or] ‘<i>Shelamim</i>’ and he says ‘<i>Olah</i>’ [or who intends to vow that] ‘I will not enter this house,’ and says, ‘that house,’ [or] ‘That I will not give any benefit to this [man],’ and says ‘to that [man],’ he has said nothing until his mouth and mind are equivalent.
  A non-Jew and a Cuthite, their <i>Terumah</i> is [considered valid] <i>Terumah</i> and their tithes are [valid] tithes and their <i>Hekdesh</i> [consecrated donations] is [valid] <i>Hekdesh</i>. Rabbi Yehudah says: the non-Jew does not have <i>Kerem Revai</i> [fruits in the four year after their planting, which are considered sacred]. But the Sages say: he does have it. The <i>Terumah</i> of a non-Jew makes [produce into which it falls into] a forbidden mixture, and [one who eats it unintentionally] is obligated [to pay back an extra] fifth. But Rabbi Shimon exempts him.
  
  
  
  
  
  
  
  
  
  
  
  One who eats <i>Terumah</i> [produce consecrated for priestly consumption] unintentionally must repay its principal value and a fifth [of its value, regardless of] whether he eats it or drinks it, or anoints himself with it, or whether the <i>Terumah</i> is pure or the <i>Terumah</i> is impure, he must pay its fifth and a fifth of that fifth [if he ate the fifth]. He may not repay with <i>Terumah</i>, but rather with tithed <i>Chulin</i> [non-sacred produce], which becomes <i>Terumah</i>. And the <i>Tashlumin</i> [payments for what was wrongfully eaten] also become <i>Terumah</i> and if the priest wishes to forego [the payments], he cannot forego.
  A daughter of an Israelite who ate <i>Terumah</i> and afterwards was married to a priest: If she ate <i>Terumah</i> that had not yet been acquired by a [particular] priest, she can repay to herself the principal value and the fifth. But if she ate <i>Terumah</i> that a priest had already acquired, she must repay the principal value to the owners, but [she can repay] the fifth to herself, because they said that one who eats <i>Terumah</i> unintentionally must pay the principal value to the owners and the fifth to anyone he wants.
  If one feeds his workers or his guests <i>Terumah</i>, he must pay the principal value and they must pay the fifth, the words of Rabbi Meir. But the Sages say: they must pay both the principal value and the fifth, and he must pay them the price of their meal.
  If one stole <i>Terumah</i> but did not eat it, he must pay <i>Tashlumei Kefel</i> [a double payment] of the price of the <i>Terumah</i>. If he ate it, he must pay two principal values plus a fifth, one principal value and a fifth from <i>Chulin</i> [non-sacred produce], and one principal value at the price of <i>Terumah</i>. If one stole <i>Terumah</i> of <i>Hekdesh</i> [consecrated donation] and ate it, he must pay two fifths and the principal value, for <i>Tashlumei Kefel</i> does not apply to <i>Hekdesh</i>. 
  One may not pay from <i>Leket</i> [fallen gleanings given to the poor], from <i>Shikhecha</i> [forgotten sheaves given to the poor], from <i>Pe'ah</i> [corner of a field that must be given to the poor], or from the <i>Hefker</i> [ownerless property], and not <i>Ma'aser Rishon</i> [first tithe, which must be given to the Levite] from which <i>Terumah</i> has been taken, nor from <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] and <i>Hekdesh</i> [consecrated donation] that have been redeemed, because <i>Kodesh</i> [consecrated material] may not be used to redeem <i>Kodesh</i>, the words of Rabbi Meir. But the Sages permit [payment] with these.
  Rabbi Eliezer says: one may pay from one species for another species, provided that it is from superior [produce] for inferior [produce]. Rabbi Akiva says: one may pay only from one species for its own species. Hence if a man ate cucumbers of the pre-Sabbatical year, he must wait for the cucumbers of the post-Sabbatical year and pay with them. From the place where Rabbi Eliezer is lenient [derives his leniency], from there Rabbi Akiva is stringent, for it says: “And he shall give the priest the <i>Kodesh</i>” (Leviticus 22:14). [This implies] whatever is appropriate for being <i>Kodesh</i>, the words of Rabbi Eliezer. But Rabbi Akiva says: “And he shall give the priest the <i>Kodesh</i>” [implies] the <i>Kodesh</i> that he ate.
  
  
  
  One who eats <i>Terumah</i> [produce consecrated for priestly consumption] intentionally must pay the principal value but need not pay the [additional] fifth. The <i>Tashlumin</i> [payments for what was wrongfully eaten] are <i>Chulin</i> [non-sacred produce, and] if the priest wishes to forego [the payments], he may forego.
  A daughter of a priest who married an Israelite and afterwards ate <i>Terumah</i>, she must pay the principal value but does not pay the [additional] fifth. Her death [penalty if she commits adultery] is by burning. If she married one of the ineligible [to marry a daughter of a priest], she must pay the principal value and the fifth, and her death [penalty] is by strangulation. These are the words of Rabbi Meir. The Sages say that both cases must pay the principal value but not pay the fifth, and their deaths are by burning.
  One who feeds <i>Terumah</i> to his young children, or to his slaves, whether they are adult or young, as well as one who eats <i>Terumah</i> of <i>Chutz LaAretz</i> [outside of the Land of Israel], and one who eats less than an olive-bulk of <i>Terumah</i>, must repay the principal value, but need not pay the fifth. The <i>Tashlumin</i> are <i>Chulin</i>, [and] if the priest wishes to forego [the payments], he may forego.
  This is the general principle: whenever one has to pay both the principal value and the fifth, the <i>Tashlumin</i> are <i>Terumah</i>, [and] if the priest wishes to forego [the payments], he may not forego. But whenever one has to pay the principal value and not pay the fifth, the <i>Tashlumin</i> remain <i>Chulin</i>, [and] if the priest wishes to forego [the payments], he may forego.
  If there were two baskets, one of <i>Terumah</i> and one of <i>Chulin</i>, and a <i>Se'ah</i> [specific unit of volume] of <i>Terumah</i> fell into one of them, but it is not known into which it fell, behold I can assume that it had fallen into that of the <i>Terumah</i>. [If] it is not known which was of <i>Terumah</i> and which of <i>Chulin</i>, if he eats from one of them he is exempt, and the second [basket] is treated as [if it were] <i>Terumah</i> and requires <i>Challah</i> [dough that must be set aside for the priest], the words of Rabbi Meir. But Rabbi Yosi exempts. If another person eats from the second basket he is exempt. If one man ate of both, he must repay according to [the value of] the smaller of the two.
  If one of these [baskets] fell into <i>Chulin</i>, it does not render it a forbidden mixture, and the second [basket] is treated as [if it were] <i>Terumah</i> and requires <i>Challah</i>, the words of Rabbi Meir. Rabbi Yosi exempts. If the second [basket] falls into another place [that is <i>Chulin</i>], it does not render [that other place] a forbidden mixture. If both of them fall into one place, they render it <i>Demai</i> according to [the proportion of] the smaller of the two.
  One who used one of these [baskets] as seed, he is exempt, and the second is treated as if it were <i>Terumah</i> and requires <i>Challah</i>, the words of Rabbi Meir. But Rabbi Yosi exempts. If another person uses the second as seed, he is exempt. If one man uses both as seed, if it is of a kind whose seed disintegrates [in the ground] it is permitted, but if it is of the kind whose seed does not disintegrate it is prohibited.
  
  
  
  If a woman was eating <i>Terumah</i> [produce consecrated for priestly consumption] and someone came and told her, "your husband died," or "[he] divorced you," and also if a slave was eating <i>Terumah</i> and someone came and told him, "your master has died," or "[he] sold you to an Israelite [non-priest, whose slaves may not eat <i>Terumah</i>]," or "[he] gave you as a gift," or "[he] made you a freeman," and also if a <i>Kohen</i> [priest] was eating <i>Terumah</i> and it became known that he is [not eligible to eat <i>Terumah</i> because he is] the son of a divorcee or of a <i>Chalutzah</i> [a childless widow whose brother-in-law has performed a divorce ceremony so as not to fulfill his requirement of marrying her], Rabbi Eliezer obligates him to pay the principle value and the fifth. Rabbi Yehoshua exempts him. If he was standing and sacrificing on the altar, and it became known that he is the son of a divorcee or a <i>Chalutzah</i>, Rabbi Eliezer says all the sacrifices that he offered on the altar are invalid. Rabbi Yehoshua deems them valid. If, [alternatively], it became known that he possesses a physical defect, his offering is invalid.
  And in all of these cases, if there was <i>Terumah</i> in their mouths, Rabbi Eliezer says they may swallow [it]. Rabbi Yehoshua says they must spit [it] out. If someone tells him, "you have just become impure and the <i>Terumah</i> has just become impure," Rabbi Eliezer says he may swallow [it]. Rabbi Yehoshua says he must spit [it] out. [If someone tells him,] "you were already impure and the <i>Terumah</i> was already impure," or if it became known that it is untithed produce or <i>Ma'aser Rishon</i> [first tithe, which must be given to the Levite] from which no <i>Terumah</i> [produce consecrated for priestly consumption] was taken, or <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] or <i>Hekdesh</i> [consecrated donation] that were not redeemed, or if he tasted the taste of an insect in his mouth, he must spit out [the <i>Terumah</i>].
  If someone was eating a grape cluster and entered from the garden into the courtyard, Rabbi Eliezer says he may finish [the cluster]. Rabbi Yehoshua says he may not finish. If Shabbat evening darkens [while he is eating], Rabbi Yehoshua says he may finish. Rabbi Eliezer says he may not finish.
  If wine that is <i>Terumah</i> is left uncovered, it must be poured out. It is not necessary to say this if it is <i>Chulin</i> [non-sacred produce]. Three kinds of liquids become forbidden if left uncovered: water, wine, and milk. All other liquids [even if left uncovered] are permitted. How long must they be left [uncovered] for them to become forbidden? As long as [it would take] for a snake to come out from a nearby place and drink [from it].
  The amount of water that may be left uncovered [without being rendered forbidden] is [greater than or equal to] the amount that can neutralize in it the poison. Rabbi Yosi says, in vessels, all [quantities of water are forbidden], and in the ground, forty <i>Se'ah</i> [specific unit of volume, is the minimum quantity of water that may be left uncovered and still be permitted].
  Bite marks in figs, grapes, cucumbers, pumpkins, melons or cucumber-melons, even if they [the fruit] are as [much as] a <i>Kikar</i>, either large or small, either uprooted or rooted, all that contain moisture are forbidden. [An animal] bitten by a snake is forbidden on account of the danger to life.
  A filter [used as a cover] for wine, [the wine] becomes forbidden if left uncovered. Rabbi Nekhemiah permits it.
  A vessel of <i>Terumah</i> that has developed in it a chance that it is impure: Rabbi Eliezer says, if it had been deposited in a neglected place, one should deposit it in a hidden place; and if it was uncovered, one should cover it. Rabbi Yehoshua says, if it had been deposited in a hidden place, one should deposit it in a neglected place; and if it was covered, one should uncover it. Rabban Gamliel says, one should not do anything new to it. 
  A vessel [of <i>Terumah</i>] that was broken in the upper vat [of a wine-press], and the lower vat was impure: Rabbi Eliezer and Rabbi Yehoshua agree that if one can save at least a <i>Revi'it</i> [specific unit of volume] of it in purity, one should save it. But if not: Rabbi Eliezer says: let it flow down and become impure [of its own accord], and let him not defile it with his own hands.
  Similarly, a vessel of [<i>Terumah</i>] oil that spilled: Rabbi Eliezer and Rabbi Yehoshua agree that if one can save at least a <i>Revi'it</i> of it in purity, one should save it. But if not: Rabbi Eliezer says: let it flow down and be absorbed, and let him not absorb it with his own hands.
  Concerning [both] this case and that case, Rabbi Yehoshua said: This is not [the kind of] <i>Terumah</i> over which I am cautioned from defiling it, but rather from eating it. And "Do not defile it" applies in what case? If one was passing from place to place with loaves of <i>Terumah </i> in his hand and a non-Jew said to him: “Give me one of these and I will defile it; for if not, I will defile them all.” Rabbi Eliezer says, let him defile them all, and do not give him one of them to defile. But Rabbi Yehoshua says: he should place before him one of them on a rock.
  Similarly, women who have been told by non-Jews, “Give us one of you that we may defile her; for if not, we will defile you all,” let [the non-Jews] defile them all, and do not hand over to them one soul from Israel.
  
  
  
  One who plants <i>Terumah</i> [produce consecrated for priestly consumption], if unintentionally, must overturn it. If intentionally, he must allow it to remain. If it had already produced a third [of its full size], whether unintentionally or intentionally, he must allow it to remain. But in the case of flax, [even if planted] intentionally he must overturn it.
  And [<i>Terumah</i> that has been planted is] obligated in <i>Leket</i> [fallen gleanings given to the poor], <i>Shikhecha</i> [forgotten sheaves given to the poor], and <i>Pe'ah</i> [corner of a field that must be given to the poor]. The poor of the Israelites and the poor of the priests may glean them, but the poor of the Israelites must sell theirs to the priests for the price of <i>Terumah</i> and the money is theirs. Rabbi Tarfon says: none may glean except the poor of the priests, lest [Israelite gleaners] forget and put it into their mouths. Rabbi Akiva said to him: if so, then none may glean except the pure.
  And  [<i>Terumah</i> that has been planted is] obligated in tithes and the poor man’s tithe. The poor of the Israelites and the poor of the priests may take them, but the poor of the Israelites must sell theirs to the priests for the price of <i>Terumah</i> and the money is theirs. He who beats [the grain with sticks] is praiseworthy. But he who threshes it [with an animal], how should he do it? He should suspend baskets from the neck of the animal and place in them [grain] from the same kind [as that being threshed], with the result that he will neither muzzle the animal nor feed [it] the <i>Terumah</i>.
  The growths of <i>Terumah</i> [seeds] are <i>Terumah</i>, but the growths of their growths are <i>Chulin</i> [non-sacred produce]. But non-tithed produce, and <i>Ma'aser Rishon</i> [first tithe, which must be given to the Levite], and after-growths from the Sabbatical year, and <i>Terumah</i> grown in <i>Chutz La'Aretz</i> [outside the Land of Israel], and mixtures that are <i>meduma</i> [mixture of <i>Chulin</i> (permitted foodstuff) and <i>Terumah</i> that is forbidden to non-Kohanim and <i>Bikurim</i> [first-fruits that must be given to the priest]—their growths are <i>Chulin</i>. The growths of <i>Hekdesh</i> [consecrated donation] and <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] are <i>Chulin</i>, and one redeems them at the time when they are planted.
  A hundred rows of <i>Terumah</i> [seeds] and one of <i>Chulin</i>, they are all permitted, in [the case of] a kind whose seed disintegrates. But in a kind whose seed does not disintegrate, even if there be a hundred [rows] of <i>Chulin</i> and one of <i>Terumah</i>, they are all prohibited.
  Non-tithed produce, its growths are permissible in a kind whose seed disintegrates. But in a kind whose seed does not disintegrate, [even] the growths of its growths are forbidden. Which is a kind whose seed does not disintegrate? For instance, <i>Luf</i> [plant], garlic, and onions. Rabbi Yehudah says: onions are like barley.
  One who weeds with a non-Jew in leek-plants, even though its fruits are non-tithed, he may eat from them in a casual fashion. Saplings of <i>Terumah</i> which have become impure, if planted [again], they become pure from their impurity. But they may not be eaten until the edible [parts] have been lopped off [and regrown]. Rabbi Yehudah says: until they have been lopped off and repeated [lopped off a second time]. 
  
  
  
  An onion [of <i>Terumah</i>, produce consecrated for priestly consumption] that was placed into lentils: if [the onion was] whole, it is permissible; but if cut up, [it is forbidden if it] imparts a flavor. In the case of all other dishes, whether [the onion is] whole or cut up, [it is forbidden if it] imparts a flavor. Rabbi Yehudah permits it in the case of brined fish, because it is used only to remove the unpleasant flavor.
  An apple [of <i>Terumah</i>] that was chopped and placed in dough [of <i>Chulin</i>, non-sacred produce] so that it leavened it, [the dough] is forbidden. Barley [of <i>Terumah</i>] that fell into a cistern of water, though putrefied [by the barley], the waters are permissible.
  One who removes warm bread from an oven and places it on the mouth of a barrel of <i>Terumah</i> wine: Rabbi Meir forbids it. Rabbi Yehudah permits it. Rabbi Yosi permits [if the bread is] of wheat and forbids if of barley, because barley absorbs.
  An oven that was heated with cumin of <i>Terumah</i> and [bread was] baked in it, the bread is permitted, because it retains not the flavor of cumin, but the smell of the cumin.
  Fenugreek that fell into a vat of wine, in [the case of] <i>Terumah</i> or in <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem], if there is in the seed enough to impart a flavor [even] without the stalk, [it is forbidden]. But if it was Sabbatical year produce or <i>Kilayim</i> [forbidden mix of two species] of the vineyard, or <i>Hekdesh</i> [consecrated donation], [it is forbidden] if there is in both seed and stalk enough to impart a flavor.
  Someone who had bunches of fenugreek that are <i>Kilayim</i> of the vineyard, they must be burned. If he had bunches of fenugreek that are non-tithed produce, he must beat them and calculate how much seed there is in them and set aside [<i>Terumah</i>] from the seed, but he need not to set aside from the stalks. But if he did set aside [<i>Terumah</i> from the stalks], he must not say: “I will beat [the seed] and take the stalks and give [only] the seed [as <i>Terumah</i>],” but rather he must give the stalks together with the seed.
  Olives of <i>Chulin</i> that were pickled with olives of <i>Terumah</i>, [whether these were] crushed [olives] of <i>Chulin</i> [pickled together] with crushed [olives] of <i>Terumah</i>, or crushed [olives] of <i>Chulin</i> with whole [olives] of <i>Terumah</i>, or in liquid of <i>Terumah</i>, they are forbidden. But whole [olives] of <i>Chulin</i> pickled with crushed [olives] of <i>Terumah</i>, they are permitted.
  Impure fish that was pickled with pure fish, any jug that can hold two <i>Se'ah</i> [specific unit of volume], if it contains the weight of ten <i>Zuz</i> [specific unit of weight] in [the measure of] Judea, which is five <i>Selah</i> [specific unit of weight] in [the measure of] Galilee, of impure fish, its brine is forbidden. Rabbi Yehudah says: [the ratio is] a <i>Revi'it</i> [specific unit of volume] in two <i>Se'ah</i>. Rabbi Yosi says: one-sixteenth of it.
  Impure locusts that were pickled with pure locusts, they did not make their brine forbidden. Rabbi Tzadok testified regarding the brine of impure locusts, that it is pure.
  All [vegetables] that are pickled together are permitted, except [when pickled] with a leek-plant. A leek-plant of <i>Chulin</i> [pickled] with a leek-plant of <i>Terumah</i>, or [another] vegetable of <i>Chulin</i> with a leek-plant of <i>Terumah</i>, [these are] forbidden. But a leek-plant of <i>Chulin</i> with a vegetable of <i>Terumah</i>, [this is] permitted.
  Rabbi Yosi says: All overcooked vegetables with [<i>Terumah</i>] beets are forbidden, because they impart a flavor. Rabbi Shimon says: cabbage from an artificially irrigated field with [<i>Terumah</i>] cabbage from a rain-watered field is forbidden because it absorbs. Rabbi Akiva says: all [foods] that are cooked together are permitted, except [when cooked] with meat. Rabbi Yochanan ben Nuri says: liver renders other things forbidden, but does not become forbidden, because it gives off [flavor] but does not absorb.
  An egg that is cooked in forbidden spices, even its yolk is forbidden, because it absorbs. The liquid of overcooked vegetables and the liquid of pickled vegetables that are <i>Terumah</i>, [these are] forbidden to non-priests.
  
  
  
  One may not put a pressed fig cake or dried figs [that are <i>Terumah</i>, produce consecrated for priestly consumption] into fish brine, since it ruins them. But one may place [<i>Terumah</i>] wine into fish brine. One may not spice [<i>Terumah</i>] oil, but one may put honey and pepper into wine. One may not cook <i>Terumah</i> wine, because it decreases it. Rabbi Yehudah permits this, because it improves it.
  [A non-priest who drank] honey of date, wine of apples, vinegar of winter grapes, and all other kinds of fruit juice of <i>Terumah</i>, Rabbi Eliezer makes him liable in [paying their] principal value and the fifth. Rabbi Yehoshua exempts. Rabbi Eliezer declares [these] susceptible to impurity as liquids. Rabbi Yehoshua says: the Sages did not count seven liquids as those that count spices, but rather stated: seven liquids make [things] susceptible to impurity, whereas all other liquids do not make susceptible.
  One must not make dates into honey, apples into wine, winter grapes into vinegar, or change any other kind of fruit from their natural state in [a case where they are] <i>Terumah</i> or <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem], except olives and grapes alone. One does not receive forty lashes on account of <i>Orlah</i> [fruits in the first three years after their planting, which may not be eaten], except for that which comes out of olives and out of grapes. One may not bring liquids as <i>Bikurim</i> [first-fruits that must be given to the priest], except for that which comes out of olives and out of grapes. And it [fruit juice] is not susceptible to impurity as liquids, except for that which comes out of olives and out of grapes. And [fruit juice] cannot be offered on the altar, except for that which comes out of olives and out of grapes.
  The stems of fresh figs and dried figs and <i>Kelisim</i> [type of fruit] and carobs of <i>Terumah</i> are forbidden to non-priests.
  Seeds of <i>Terumah</i> [fruit]: When he gathers them in, they are forbidden [to non-priests]. But if he throws them away, they are permitted. Similarly, the bones of holy things: When he gathers them in, they are forbidden. But if he throws them away, they are permitted. Coarse bran is permitted. Bran-flour of <i>Chadash</i> [grain from the current year that one is forbidden to eat] is forbidden, and <i>Yashan</i> [grain from the previous year that one is permitted to eat] is permitted. One may act with regard to <i>Terumah</i> as one does with regard to <i>Chulin</i> [non-sacred produce]. One who sifts a <i>Kav</i> [specific unit of volume] or two [of fine flour] from a <i>Se'ah</i> [specific unit of volume] of wheat, should not ruin the rest, but rather should put it in a hidden place.
  A store-chamber that was cleared of <i>Terumah</i> wheat, one should not require him to be sitting and collecting each and every [grain], but rather he may sweep it in his usual manner and then deposit <i>Chulin</i> in it.
  Similarly, a jar of oil that was spilled, one should not require him to be sitting and scooping it up [with his fingers], but rather he may deal with it as he would in a case of <i>Chulin</i>.
  One who pours from jar to jar and drips three drops, he may place in it <i>Chulin</i>. But if he tilted the jar and gathered [the drops], it is <i>Terumah</i>. How much <i>Terumat Ma'aser</i> [a portion of the tithes that is given to the priest] of <i>Demai</i> [produce from which it is uncertain if tithes were already taken] must there be for him to take it to the priest? One eighth of a <i>Sheminit</i> [specific unit of volume].
  Vetches of <i>Terumah</i>, they may be fed to cattle, to wild beasts or to chickens. An Israelite who hired a cow from a priest, he may feed it vetches of <i>Terumah</i>. But a priest who hired a cow from an Israelite, even though the responsibility of its food is his, he may not feed it vetches of <i>Terumah</i>. An Israelite who undertakes the care of a cow from a priest by [splitting the growth in its] appraised value, he may not feed it vetches of <i>Terumah</i>. But a priest who undertakes the care of a cow from an Israelite by appraised value, he may feed it vetches of <i>Terumah</i>.
  One may burn oil that has to be burnt [because it is contaminated <i>Terumah</i>] in synagogues, houses of study, dark alleys, and for sick people with permission of a priest. The daughter of an Israelite who is married to a priest and regularly goes to her father’s house, her father may burn [such oil] with her permission. One may burn [such oil] in the house of celebration but not in the house of mourning, the words of Rabbi Yehudah. Rabbi Yosi says: in the house of mourning, but not in the house of celebration. Rabbi Meir forbids [both] here and here. Rabbi Shimon permits here and here.