Source Sheet For Mesechtas Challah

(1) (Bamidbar 15:15-17) "And the L-rd spoke to Moses, saying: … upon your coming to the land whither I bring you there": R. Yishmael says: Scripture varied (linguistically) this "coming" from all the other "comings" in the Torah. For in all the other instances it is written "And it shall be, when you come to the land"; "And it shall be when the L-rd shall bring you" (all such expressions connoting permanent settlement), whereas here it is written "upon your coming" (connoting the moment of arrival), to teach that the mitzvah of challah (the Cohein's share of the dough) devolved upon them immediately upon their entering the land "whither I bring you there": From here you derive that produce grown outside the land which enters the land is subject to challah. It is from here (Eretz Yisrael) to there that R. Eliezer ruled it subject to challah, and R. Akiva exempts it. R. Yehudah says: Produce grown outside the land which entered the land — R. Eliezer exempts it, it being written (Ibid. 19) "and it shall be, when you eat of the bread of the land," and R. Akiva rules it subject to challah, it being written "there" (i.e., in Eretz Yisrael). What is the intent of "when you eat of the bread of the land"? From (Ibid 20) "the first of your dough," I would understand even other produce (as being subject to challah). You, therefore, reason: It is written here "bread" and elsewhere (Devarim 16:3) "bread." Just as "bread" there is of the five species: wheat, barley, rye, oats, and spelt, so, "bread" here. (Bamidbar, Ibid. 19) "that you shall separate an offering (terumah)": This speaks of the "great terumah" (taken from one's produce [viz. Devarim 18:4]) — But perhaps it speaks of the challah offering! — (This cannot be, for) (Bamidbar, Ibid. 20) "challah, you shall offer up an offering" already speaks of challah. How, then, is "you shall offer up an offering to the L-rd to be understood? As referring to the "great terumah," (which is taken before the challah is separated). (Devarim 18:4) "The first of your corn, your wine, and your oil … shall you give to him" (the Cohein). This is mandatory. You say that it is mandatory, but perhaps it is optional (i.e., if you separate it, you must give it to him, but you need not separate it.) It is, therefore, written "You shall separate terumah" — It is mandatory and not optional. I might think that flours, too, are subject to challah; it is, therefore, written "the first of your dough" — when it has become dough. [From here they ruled: One may eat a chance meal of started dough of wheat before it has been rolled out, or of barley before it had been well kneaded, (after which it becomes subject to challah). If one ate of it — of wheat flour, after it had been rolled out, or of barley flour after it had been well kneaded, (without taking challah) — he is liable to the death penalty. Once she had added the water, she must remove her challah, so long as there not remain there (in the kneading-trough) five quarter-kavs or more of flour that had not been mixed with water, (for if there did, they are subject to challah.)] For challah is not taken from (unprocessed) flour. If one had not taken challah from the dough, I might think he may not take it from the bread; it is, therefore, written (Bamidbar, Ibid. 19) "And it shall be when you eat of the bread of the land, you shall separate, etc." R. Akiva says: All (vis-à-vis the separation of challah) is contingent upon its forming a crust in the oven. (Ibid. 24) "As terumah of the threshing floor, so shall you offer it" (the challah). Just as with terumah, (the designated separation is) one (part) to a thousand, so, challah. And just as terumah of the threshing floor is "raised" (if it became intermixed) with one hundred and one times (its amount of non-terumah — which may then be eaten by non-Cohanim); and it creates a forbidden admixture for non-Cohanim if it fell into (only) a hundred of non-terumah; and it creates liability to the death penalty and to the one-fifth (chomesh) restitution penalty (viz. Vayikra 5:16) — so, with challah. These are the words of R. Yoshiyah. R. Yonathan "whispered" to him: You liken it to terumah of the threshing floor, (the percentage of) which is unspecified (in the Torah)? I will liken it to terumath ma'aser (Bamidbar 18:26), (the percentage of) which is explicit (in the Torah) — and one-tenth should be taken (as challah). He responded: It is written "As the terumah of the threshing floor, so shall you offer it." It is likened to terumah of the threshing floor, and not to terumath ma'aser.

(2) (Bamidbar 15:21) "Of the first of your dough": Why is this written? (i.e., It is already written in the preceding verse.) From (the preceding verse) "The first of your dough," I might understand it to mean the first of (all) your doughs. It is, therefore, written "Of the first of your dough" — part of it and not all of it. (Ibid. 20) "The first of your dough": To include leket (Vayikra 19:9), shikchah (Devarim 24:19), and peah (Vayikra 19:9) as subject to challah. For it would follow (otherwise), viz.: If other produce (i.e., rice and millet), which is subject to ma'aser, is exempt from challah, then leket, shikchah, and peah, which are not subject to ma'aser, how much more so should they be exempt from challah! It is, therefore, written "the first of your dough," to include leket, shikchah, and peah as subject to challah. Or, let other produce be subject to challah, viz.: If leket, shikchah, and peah, which are exempt from ma'aser, are subject to challah, then other produce, which is subject to ma'aser, how much more so should it be subject to challah! It is, therefore, written (Devarim 16:3) "bread." Just as "bread" there, is of the five species, so, "bread" here (which is subject to challah) is of the five species. (Bamidbar, Ibid.) "The first of your dough": I would understand this to include the dough of terumah and the dough of second-tithe. It is, therefore, written (Ibid.) "challah shall you separate as an offering": (The connotation is:) What is separated is holy and what remains is mundane, and not (as in the above instance) where both are holy. But they said: The dough of second-tithe in Jerusalem is subject to challah, (for second-tithe may be eaten by the owner in Jerusalem, so that it is not "holy" there). (Ibid. 21) "shall you give to the L-rd as an offering": What is the intent of this? Because it is written (20) "challah shall you separate as an offering," but we have not been apprised of the amount of the challah, it is, therefore, written "shall you give to the L-rd as an offering" — so that it comprises a "gift" to the Cohein. From here we derive: The amount of challah for a private person — one (part) out of twenty-four; for a baker; one out of forty-eight. For the dough of a private person is little, and it (less than one twenty-fourth) does not constitute a "gift" to the Cohein, whereas the dough of a baker is (relatively) large and it (one forty-eighth) constitutes a "gift" to the Cohein. R. Yehudah says: This is not the reason; but a private person is generous with his dough and a baker is sparing of his dough, and when he minimizes, he should not minimize less than one forty-eighth. From here it was ruled: A private person who makes a feast for his sons — one twenty-fourth; and a woman who bakes and sells in the marketplace — one forty-eighth. If her dough became tamei unwittingly or under constraint — one forty-eighth. If it became tamei willfully (i.e., if she deliberately made it tamei in order to give less challah), she takes one twenty-fourth (even though the challah is to be burned), so that "the sinner not profit." R. Shimon b. Yochai says: Even if it came out to one-sixtieth, it is valid, so long as there was no (original) intent (for that amount). (Ibid. 21) "throughout your generations": to include the aftergrowths of shevi'ith (the sabbatical year) as being subject to challah. For it would follow (otherwise), viz.: If other produce, which is subject to the tithe is exempt from challah, then the after-growths of shevi'ith, which are exempt from the tithe, how much more so should it be exempt from challah! — (No,) this is refuted by leket, shikchah, and peah, which, though exempt from the tithe are subject to challah. — No, this may be true of leket, shikchah, and peah, whose kind (i.e., other produce, which is not leket, etc.) is subject to the tithe — for which reason they are subject to challah, as opposed to the dough of shevi'ith, whose kind is exempt from the tithe, (ownerless produce [hefker] being exempt from the tithe) — wherefore it (the dough) should be exempt from challah. It is, therefore, written "throughout your generations," to include the aftergrowths of shevi'ith as being subject to challah. From here they ruled: If one eats of the aftergrowths of shevi'ith before its challah has been taken, he is liable to the death penalty.

(1) The commandment of challah (dough-offering): To separate some of our kneading and to give it to the priest, as it is written (Numbers 15:20), "The first of your kneading, set aside challah as a gift." And they, may their memory be blessed, expounded (Eruvin, 93a) [that] "The first of your kneading (arissa)" [means] enough for your measure (issa), and the [dough] measure of the wilderness was an omer, which was one-tenth of an eifah, which is three saah, which is six kav, which is four log, which is six eggs' worth. It turns out that an eifah is four hundred and thirty-two eggs, one-tenth of which is forty-three and 1/5 eggs, and that is the measurement of dough that obligates [the separation] of challah.

(2) It is from the roots of the commandment [that it is that] since the sustenance of a person is through food and most of the world will be sustained with bread, the Omnipresent desired to give us merit with a constant commandment in our bread, so that blessing should rest upon it through the commandment; and through it, we will receive merit for our souls. And [hence] it turns out that the dough is food for our body and food for our soul. Additionally, [it is] in order that the servants of God, those that are constantly involved in His service - and these are the priests - should be sustained without any toil at all. Whereas with the tithe of the threshing floor there is labor for them, to pass the grain through the sieve and to grind it; here, their ration will come to them without any pain whatsoever.

(3) From the laws of the commandment is that which they, may their memory be blessed, said (Mishnah Challah 3:1) that the obligation begins not from the time that the dough is placed into the trough, but from the time of rolling; that is to say that the obligation begins from the time that the water and flour are mixed. And the five types of grain that are obligated in challah are wheat, barley, spelt, oats, and rye; as it is stated (Numbers 15:19), "And it shall be when you eat from the bread of the land" - and only loaves made from these are called bread. And they all combine to [constitute] the measurement [of what requires the separation] of challah. And if one did not separate challah from the dough, he may separate it from the bread; as it says, "when you eat from the bread," which teaches that bread is also obligated. Even if one first kneaded a quantity that was insufficient [to be obligated] in challah, if he then kneaded another batch and mixed the whole loaf into one vessel that has an interior, such that the two combine to the requisite measurement, the vessel combines them [to be obligated in] challah. I heard from my teacher, may God protect him, that this is only if the bread was taken from the oven and put into a vessel that has an interior, but if it was placed on a board or on the floor, or anything else that has no interior, even though they were subsequently placed into a basket, they are already exempt from challah. This is what they meant when they said, "one who removes it into a basket;" it is only if it went from the oven to the basket at the time of [their] removal. And there is no need to say that the oven does not serve to combine [to obligate in] challah (Mishneh Torah, Laws of First Fruits and other Gifts to Priests Outside the Sanctuary 6:16). The bran that is in the dough is counted toward the requisite measurement before it is sifted; but if it is mixed back in after it is sifted, it does not count towards the requisite measurement (see Mishnah Challah 4:6).

(4) The measurement [to be given] for challah is not [specified in] the Torah - and even if one separated only a barley grain from the kneading, he would exempt the whole kneading in the trough from the law of challah; as the Torah only says, "The first of your kneading, set aside challah." [Thus] anything that he sets aside [suffices] to exempt him. The Sages however obligated us (Mishnah Challah 2:7) to separate 1/24th, which they based upon what the verse stated about this commandment, "give to the Lord," meaning that the gift should be dignified, and this was [the amount] that they estimated. A baker who prepares his [dough] for sale in the market - and [the dough] is large, and he also needs to make a profit - was only obligated to give 1/48th. And whether it should happen that the professional prepares a small [amount] or the homeowner prepares a large [amount], their [laws] are [still] as we said above.

(5) Dough that was kneaded from two ends of the trough and neither suffices to the measurement [of what is required for] challah is not obligated in challah, unless they touch each other and are from the same person.

(6) Dough, whether it was kneaded with water or another liquid; whether it was baked in an oven or on the ground, in a [standard] pan, or in a deep-frying pan; and whether he first stuck the loaf [to the oven walls] and then heated - meaning that he lit the fire underneath it - or if he heated it and stuck it afterwards, in all instances there is an obligation of challah. As in all these cases it is called bread, since the law is not like the view (Pesachim 37a) that bread is only what is baked in an oven alone. But if one prepares dough that will be dried in the sun or boiled in a pot, it is not obligated in challah.

(7) Dough of the arnona (tax) - meaning to say that is shared by a Israelite and a gentile - is obligated in challah, if the Israelite's portion constitutes the measurement of [what is required for] challah. Dough that is made for animals is exempted from challah, but if it is for both animals and humans, it is obligated in challah (Mishnah Challah 1:8). If prepared dough - meaning to say, that from which challah had been separated - was mixed with other dough from which challah was not separated, what does he do? A new dough is brought and placed on [the mixture], and he takes challah for all of it. But if he has no other dough, he should take challah from [the mixture]; apparently without a blessing, for all of it has been rendered 'unseparated' (tevel). And even a small amount can render several prepared doughs, 'unseparated'; for 'unseparated' material creates a prohibition with the smallest amount, as I have written in the Order of Emor el HaKohanim (Sefer HaChinukh 284). And the rest of its details are elucidated in Tractate Challah and so [too,] in Tractate Orlah (see Mishneh Torah, Laws of First Fruits and other Gifts to Priests Outside the Sanctuary 5).

(8) The commandment is practiced by males and females in the Land of Israel by Torah writ, as it is stated, "when you eat from the bread of the land," but specifically at the time that all of [the people of] Israel are there, meaning to say their majority. [This is], as it is stated, "when you come" - and the explanation came upon this (Ketubot 20a) [to mean] all of you, and not when some of you come. On a rabbinic level [we are obligated] to separate challah [even] outside of Israel, so that the concept of challah not be forgotten by Israel (Mishneh Torah, Laws of First Fruits and other Gifts to Priests Outside the Sanctuary 5:7). And because the obligation is so that it not be forgotten by Israel, we are accustomed to be lenient with it, such that we only separate a kazayit from a large dough, and throw it into the fire. And it is not given to any priest - child or adult. And I have heard that in some places they are accustomed to separate large challah according to the measurement that the Sages gave us for it, and they give it to a minor priest boy, that impurity does not come to him out of his body or to a minor priest girl who has not yet menstruated. And they even give it to an adult priest who has immersed [to purify himself from genital flows]. And even though he is impure due to contact with the dead, they give him to eat it in these places. It also seems that another leniency outside of Israel is that one may deliberately cancel it out by a majority [of permissible matter], as it [is found] in Tractate Yevamot (it should read, Bekhorot 27a) and in other places in the Gemara. And as far as I know, the same does not apply to any other prohibition in the Torah, with the exception of [branches] that fell into the oven on a festival which can have other [prepared] wood added to it to cancel those, as they said (Beitzah 4b), "a person may add wood to them and permit them." And they said that the reason of the thing is because the prohibited matter burns constantly, meaning to say it is something consumed by the fire, and we can therefore be lenient.

(9) And Rambam, may his memory be blessed, wrote in the Book of Seeds in the Laws of Tithes and First-fruits in the fifth chapter (Mishneh Torah, Laws of First Fruits and other Gifts to Priests Outside the Sanctuary 5:9-11), "At this time, when there is no pure dough because of impurity from contact with the dead, challah - [which is] 1/48th - is separated once in all Israel,and it is burned because it is impure. And this has a foundation from the Torah. But from Keziv to Amanah, a second challah is separated and given to the priest, but this has no required amount - as was the matter in the past.

(10) Since its main obligation is only rabbinic, challah outside of [Israel] - even though it is impure - is not prohibited to be consumed by a priest unless he has impurity that emits from his body, such as those who have had seminal emissions or irregular genital flows, mestruant women, those who have recently birthed and lepers. Therefore, if there was a minor priest boy outside of Israel - whether in Syria or other lands - if they want to, they may separate one challah as 1/48th and it may be given to eat to a minor priest boy who has not yet seen a seminal emission or to a minor priest girl who has not yet menstruated, and there is no need to do a second separation to burn it. Also, if there is a an adult priest there who has immersed [to purify himself from genital flows] - even if the sun has not yet set for him [on the day of his immersion], and even though he is impure from contact with the dead - he may eat this first challah, and there is no need to do a second separation outside of Israel." To here [are the words of Rambam].

(4) "In the beginning of God's creating..." - Six things preceded the creation of the world; some of them were created and some of them were decided to be created. The Torah and the Throne of Glory were created. How do we know the Torah was? As it says (Proverbs 8:22): "God made me at the beginning of his way." How do we know the Throne of Glory was? As it says (Psalms 93:2): "Your throne is established as of old etc." The Patriarchs, Israel, the Temple, and the name of the Messiah were decided to be created. How do we know the Patriarchs were? As it says (Hosea 9:10): "Like grapes in the wilderness etc." How do we know Israel was? As it says (Psalms 74:2): "Remember your congregation, whom you purchased from old." How do we know the Temple was? As it says (Jeremiah 17:12): "Your throne of glory, on high from the beginning etc." How do we know the name of the Messiah was? As it says (Psalms 72:17): "May his name exist forever etc. [his name shall be Yinnon as long as the sun]." Rabbi Ahavah said in the name of Rabbi Ze'ira: Even repentance was, as it says (Psalms 90:2): "Before the mountains were birthed," and at the same time (Psalms 90:3), "You turned man to contrition etc." However, I do not know which was first--if the Torah preceded the Throne of Glory or the Throne of Glory preceded the Torah. Rabbi Abba Bar Cahana said: The Torah preceded the Throne of Glory, as it says (Proverbs 8:22): "God made me at the beginning of his way, the first of his works of old." This is before that of which it is written (Psalms 93:2): "Your throne is established as of old." Rabbi Hunna and Rabbi Yirmiyah in the name of Rabbi Shmuel the son of Rabbi Yitzchak said: The thought of Israel was before everything. This is like a king who was married to a woman and did not have a son. One time the king was in the market and said: "Take this ink and pen for my son." They said: "He does not have a son." He replied: "Take them; the king must expect a son, because otherwise he would not command that the ink and pen be taken." Similarly, if there was no expectation of Israel receiving it after 26 generations, God would not have written in the Torah: "Command the children of Israel" or "Speak to the children of Israel." Rabbi Bannai said: The world and its contents were only created in the merit of the Torah, as it says (Proverbs 3:19): "God founded the world with wisdom etc." Rabbi Berachiyah said: In the merit of Moses, as it says (Deuteronomy 33:21): "He saw a first part for himself." Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." It also refers to tithes, as it says (Deuteronomy 18:4): "The beginning of your grains." It also refers to first fruits, as it says (Exodus 23:19): "The beginning of the fruits of the land."

(5) These are the [kinds of] work which the woman [is obligated to] do for her husband. She grinds, and bakes, and washes [clothes]. She cooks, and nurses her child. She makes his bed, and work with wool. If she brought in one maidservant [from her father's home], she does not [need to] grind, bake, or wash. [If she brought him] two [maidservants], she does not [need to] cook nor nurse her child. Three, she does not [need to] make his bed nor work with wool. Four, she may sit in an easy chair. Rabbi Eliezer says, "Even if she brought him a hundred maidservants, he may force her to work with wool, as idleness leads to licentiousness." Rabbi Shimon ben Gamliel says, "Similarly, one who, by vow, interdicts his wife from doing work, he must divorce her and pay [the amount of] her ketubah [monetary settlement payable to a woman upon divorce or the death of her husband], because idleness leads to dull-mindedness."

(6) Women die in childbirth for three transgressions: If they are not careful with [the laws] of menstruation; and if they are not careful [to separate some] dough [when baking to give to the priest]; and if they are not careful with the lighting of the [Shabbat] lamp.

(6) The following women are divorced, and do not receive [the amount of] their ketubah: One who violates Mosaic Law or Jewish custom. What constitutes [a violation of] Mosaic Law? If she feeds him untithed [food]; if she engages in intercourse with him while she was a niddah [a female who has menstrual discharges which render her impure]; if she does not set apart challah[a portion of a batch of bread dough given to a kohen which becomes holy upon separation, and can only be consumed by kohanim or their household]; and if she makes vows, but does not fulfill [them]. What constitutes [a violation of] Jewish custom? [If] she goes out [in public] with her hair uncovered; [if] she spins [thread] in the market, and converses [flirtatiously] with any man. Abba Saul says, "Also one who curses his children in his presence." Rabbi Tarfon says, "[Also] a noisy woman." What constitutes a noisy woman? One who speaks in her own house [so loudly] that her neighbors can hear her voice.

(8) Seven kinds of punishment come to the world for seven categories of sin: [When] some of [the people] give tithes, and others do not give tithes, a famine from drought comes; and some go hungry, and others have plenty. [When] they all decide not to give tithes, a famine from tumult and drought comes. [And when they decide, in addition,] not to set apart the dough [offering], a famine of annihilation comes. Pestilence comes to the world for the death penalties set forth in the Torah that are not given over to the court [to carry out]; and for [violation of the laws governing] the produce of the Sabbatical year. [The] sword comes to the world for the delay of justice, and for the perversion of justice, and because of those who interpret the Torah counter to the accepted law.

(7) Wheat, barley, spelt, oats and rye are obligated regarding challah. And they combine [to make up the minimum obligated amount]. They are forbidden [to be eaten] as new grain before Pesach, and to be reaped before the omer [is brought]. If they had taken root before the omer [is brought, bringing] the omer permits them, and if not, they are forbidden until the next omer [is brought].

(1) Wheat and ‏darnel [rye grass] are not kilayim [the product of forbidden crossbreeding or working of certain animals with one another, planting together certain plants, or interweaving certain fibers one with the other]. Barley and oats [together], spelt and rye, beans and chickpeas, small peas and sweet peas, white beans and kidney beans are not kilayim one with the other.

(5) Once the omer was offered, they used to go out and find the market of Jerusalem already full of flour and parched grain [of the new produce], [though this was] against the will of the Sages, [these are] the words of Rabbi Meir; Rabbi Judah says: they were acting [in accordance with] the will of the Sages. Once the omer was offered, the new grain was permitted immediately, but for those that lived far off it was permitted only after midday. After the Temple was destroyed Rabbi Yohanan ben Zakkai decreed that it should be forbidden throughout the day of the waving. Rabbi Judah said: Is it not forbidden [in such a case] by the Torah, for it is said, “Until this very day?” (Leviticus 23:14) So why was it permitted for those that lived far away from midday [when the Temple stood]? Because they know that the court would not be lazy regarding it.

(8) Six things the inhabitants of Jericho did: against three they [the sages] protested, and against three [they] did not protest.And these are those against which they did not protest: They grafted palm trees all day [on the eve of Pesah]; They ‘wrapped up’ the Shema; And they harvested and stacked [their produce] before [the bringing of] the ‘omer. And [for these] they did not protest. And these are those against which they did protest: They permitted [for use] the small branches [of sycamore trees] belonging to sacred property, And they ate the fallen fruit from beneath [trees] on Shabbat, and they gave pe’ah from vegetables; And [for these] they did protest.

(5) These are the [grains] with which a person may discharge his [obligation to eat matsa] on Pesach: with wheat, with barley, with spelt, and with rye, and with oats. We may discharge [our obligation] with demai‎ [produce from which it is uncertain whether tithes were already taken], and with ma'aser rishon [the first tithe of produce, which must be given to the Levi] from which terumah has been taken; and with ma'aser sheni [the second tithe of produce, which must be taken to Jerusalem and consumed there] and hekdesh [property, living or inanimate, devoted by its owner for sacred purposes, by which action he ceases to be its owner] which have been redeemed; and for Kohanim [members of the priestly caste, a subgroup of tribe of Levi, which is uniquely responsible for maintaining and carrying out the sacrificial services in the Temple] with challah [a portion of a batch of bread dough given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household], and with terumah. But [we may] not [discharge our obligation] with tevel [produce from which the various tithes have not yet been separated]; and not with ma'aser rishon, from which terumah has not been taken; or with ma'aser sheni and hekdesh which have not been redeemed; and not with the loaves of a thank-offering, and the thin cakes of the offering of a nazir [a person who vows to avoid corpse impurity, refrain from cutting his hair and abstain from all grape products], if one had made them for his own use; if [however] he had made them to sell in the market, we may discharge [our obligation] with them.

(1) He who was unclean or on a far-off journey and did not keep the first [Pesah] must keep the second. If he unwittingly erred or was prevented and did not keep the first, he must keep the second. If so, why does it say “an unclean person” and “one who was one a long journey” specified? That these are not liable to karet, whereas these are liable to karet.

(1) [With] these items [we] would be transgressing on Pesach [since they are considered chamets]: Babylonian ‏kutach [a type of bread pudding], Median beer, Edomite vinegar, Egyptian ale, bran water [used by] dyers, working dough [used by] cooks, and glue [used by] scribes; Rabbi Eliezer says, "Also the adornments [used by] women." This is the general rule: whatever is [made] from a type of grain [and is leavened], behold [with] this, [one] transgresses on Pesach; behold these [incur the penalty attached to the transgression of] an admonitory precept, but they do not [bring about] karet [Divinely imposed punishment consisting in severance from Heaven and/or the Jewish people‎].

(2) One who vows [abstinence] from grain, is forbidden the dry Egyptian bean, these are the words of Rabbi Meir. The Sages say: he is only forbidden the five species. Rabbi Meir says, one who vows from produce, is only forbidden the five species. But one who vows from grain, is forbidden all, and permitted fruits of the tree and vegetables.

(2) “I swear I shall not eat,” and he ate wheat bread, barley bread, and spelt bread, he is liable only once. “I swear I shall not eat wheat bread, barley bread, and spelt bread,” and he ate [all three], he is liable for each one.

(1) Three that have eaten together, it is their duty to invite [one another to say Birkat Hamazon]. One who ate demai, or first tithe whose terumah has been separated, or second tithe or sanctified property which have been redeemed, or an attendant who has eaten as much as an olive’s worth of food, or a Samaritan may be included [in the three]. But one who ate untithed produce, or first tithe whose terumah has not been separated, or second tithe or sanctified property which have not been redeemed, or an attendant who has eaten less than the quantity of an olive or a Gentile may not be counted.

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

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

(1) One may clear away even four or five baskets of straw or produce to make room for guests or on account of the neglect of the study hall, but not the storehouse. One may clear away pure terumah, doubtfully tithed produce, the first tithe whose terumah has been separated, redeemed second tithe and sanctified things, and dry lupinus, because it is food for goats. But [one may] not [clear away] untithed produce, first tithe whose terumah has not been taken, unredeemed second tithe and sanctified things, luf or mustard. Rabbi Shimon b. Gamaliel permits [it] in the case of luf, because it is food for ravens.

(2) They may make an eruv with demai (doubtfully tithed produce), or with first tithe from which terumah had been taken, or with second tithe or consecrated [food] that have been redeemed; and priests [may make their eruv] with hallah and terumah. [It may] not [be prepared], with untithed produce, nor with first tithe from which terumah has not been taken, nor with second tithe or consecrated [food] that have not been redeemed. One who sends his eruv in the hands of a deaf-mute, imbecile or a minor, or with one who does not admit [the principle of] eruv, the eruv is not valid. If, however, he instructed another person to receive it from him, the eruv is valid.

(5) These are the things with which they fulfill their obligation on Pesah: with wheat, with barley, with spelt, with rye, and with oats. And they fulfill [the obligation] with demai, with first tithe whose terumah has been separated, and with second tithe or sanctified property which have been redeemed; And priests [can fulfill their obligation] with hallah and terumah. But not with untithed produce, nor with first tithe whose terumah has not been separated, nor with second tithe or sanctified property which have not been redeemed. Loaves of the thanksgiving offering and the wafers of a nazirite: If he made them for himself, they cannot fulfill [their obligation] with them; If he made them to sell in the market, they can fulfill [their obligation] with them.

(6) And these are the herbs with which one discharges his obligation on Pesah: with lettuce [hazaret]; with chicory [olshin]; with wild chicory [tamkah]; with picridium [harhavina], and with sonchus [maror]. They fulfill their obligation whether they are moist or dry, but not preserved [in vinegar], nor stewed nor boiled. And they combine to the size of an olive. And they fulfill their obligation with their stalk[s]. And with demai, and with first tithe from which terumah has been separated, and second tithe and sacred property which have been redeemed.

(6) He may always give peah and be exempt from giving tithes until he makes a stack. One who gives [to the poor] as ownerless [produce] and be exempt from giving tithes until he makes a stack. He may feed cattle, wild animals and birds and be exempt from giving tithes until he makes a stack. He may take from the threshing floor and use it as seed and be exempt from giving tithes until he makes a stack, the words of Rabbi Akiva. A priest or Levite who purchase [grain of] a threshing floor, the tithes are theirs unless [the owner] has already made a stack. One who dedicated [his crop] and redeems it [afterwards] is obligated to give tithes until the Temple treasurer has made a stack.

(9) If one had inherited seventh year produce or had received them as a gift: Rabbi Eliezer says: they must be given to anyone who eats them. But the sages say: the sinner must not benefit, rather it should be sold to anyone who eats it, and its price divided among everyone. If one eats dough of seventh year [produce] before the hallah was taken from it, he has incurred thereby the death penalty [at the hands of heaven].

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

(4) They would reap it and place it in baskets. It would be brought into the Temple courtyard and they would singe it over the fire to fulfill the commandment [that it be brought from] parched grain, [[these are] the words of Rabbi Meir; the Sages say they would beat it with reeds and stems [to remove the husks] so that [the grains] would not be crushed; they [would then] put it into a tube which was perforated so that the fire could reach all of it. They would spread it out in the courtyard and the wind would blow through it [removing the chaff], it would then be placed in a the mill and an issaron [specific measure of volume] of flour would be taken from it which was then sifted through thirteen sieves; the rest of the flour would be redeemed and [could then] be eaten by anyone, it was obligated regarding challah, but exempt from tithing. Rabbi Akiva said it was obligated regarding challah [a portion of a batch of bread dough given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] and tithing. [The priest engaged in offering the omer came to the issaron and place its oil and frankincense [in the vessel], he poured [the rest of the oil] and mixed [the flour with the oil], waved [the offering] and brought it close [to the corner of the alter], took a handful and burned it, and the remainder could be eaten by the priests.

(3) Carobs [are liable to] tithes after they form dark spots; similarly all black fruits after they form dark spots. Pears and crustumenian pears, quinces, and medlars [are liable to tithes] after their surface begins to grow smooth; similarly all white fruits, after their surface begins to grow smooth. Fenugreek [is liable to tithe] when the seeds [can be planted and] will grow. Grain and olives after they are one-third ripe.

(1) One who plants Terumah [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.

(8) They may reap in irrigated fields in the valley [before the omer is brought], but they may not stack it. The people of Jericho used to reap [before the omer was brought in accordance] with the will of the Sages, and used to stack it against the will of the Sages, but the Sages did not protest. One may reap hay to feed livestock; Rabbi Judah said: When is this so? If one had begun to reap it before it had brought forth a third [of its growth]. Rabbi Shimon says: one may even reap it and feed [his livestock with it] even after it has brought forth a third [of its growth].

(7) Rice, millet, poppy and sesame that had taken root before Rosh Hashanah must be tithed according to the previous year, and are permissible in the seventh year. If they did not then they are forbidden in the seventh year, and are tithed according to the year following.

(2) Shammai says: “[Dough] of a kav or more is subject to the law of hallah.” And Hillel says: “Of two kavs or more.” But the Sages say: “Neither according to the opinion of this one nor according to the opinion of this one, but [dough of] a kav and a half is subject to the law of hallah.” And after they increased the measures they said: “[Dough of] five quarters is subject. Rabbi Yose said: “Five are exempt, five and more are liable.”

(1) Rabbi Eliezer says: the heifer is no more than one year old and the cow no more than two years old. But the sages ruled: the heifer may be even two years old and the red cow even three or four years old. Rabbi Meir says: even five years old, though she is old. But they did not wait with it so long since it might in the meantime grow some black hairs and [thus] become invalid. Rabbi Joshua said: I only heard of [a cow] that was three years old [shelashit]. They said to him: What does "shelashit" mean? He replied: thus have I heard it without any explanation. Ben Azzai said: I will explain: if you say "shelishit" the meaning is ‘the third’ in number to others, but when you say "shelashit" the meaning is one that is three years old. Similarly they said a vineyard that is "revai." They said to him: what does "revai" mean? He replied: thus have I heard it without any explanation. Ben Azzai said: I will explain: if you say "revii" the meaning is the fourth in number to others, but when you say "revai" the meaning is one that is four years old. Similarly it was ruled: if a man ate in an afflicted house half a loaf, three of which can be made from a kav, he becomes unclean. They said to him: say rather "eighteen of which are made of a se'ah." He replied: thus have I heard it without any explanation. Ben Azzai said: I will explain: when you say, three of which are made of a kav it would not contain hallah, but if you say, eighteen of which are made of a se'ah, it has been reduced by its hallah.

(1) A baking oven originally must be no less than four handbreadths [high] and what is left of it four handbreadths, the words of Rabbi Meir. But the sages say: this applies only to a large oven but in the case of a small one it originally can be [any height] and what is left is the greater part of it. [Its susceptibility to impurity begins] as soon as its manufacture is completed. What is regarded as the completion of its manufacture? When it is heated to a degree that suffices for the baking of spongy cakes. Rabbi Judah says: when a new oven has been heated to a degree that sufficed for the baking of spongy cakes in an old one.

(8) Onion leaves or the offshoots of onions, if there is moisture in them they are to be measured as they are; if there is empty space within them, it must be squeezed tightly together. Spongy bread is measured as it is, but if there is empty space within it, it must be pressed firmly. The flesh of a calf which had swollen, or the flesh of an old [beast] that has shrunken in size, are measured in the condition they are in.

(2) Rabbi Yose says: there are six instances of lenient rulings by Beth Shammai and stringent rulings by Beth Hillel.A fowl may be put on a table [together] with cheese but may not be eaten [with it], according to the opinion of Beth Shammai. But Beth Hillel says: it may neither be put on [the table together with it] nor eaten [with it]. Olives may be given as terumah for oil and grapes for wine, according to the opinion of Beth Shammai. But Beth Hillel says: they may not be given. One who sows seed [within] four cubits of a vineyard: Beth Shammai says: he has caused one row [of vines] to be prohibited. But Beth Hillel says: he has caused two rows to be prohibited. Flour paste [flour that had been mixed with boiling water]: Beth Shammai exempts [from the law of hallah]; But Beth Hillel pronounces it liable. One may immerse oneself in a rain-torrent, according to the opinion of Beth Shammai; But Beth Hillel say: one may not immerse oneself [therein]. One who became a proselyte on the eve of Passover: Beth Shammai says: he may immerse himself and eat his Passover sacrifice in the evening. But Beth Hillel says: one who separates himself from uncircumcision is as one who separates himself from the grave.

(5) These are the things with which they fulfill their obligation on Pesah: with wheat, with barley, with spelt, with rye, and with oats. And they fulfill [the obligation] with demai, with first tithe whose terumah has been separated, and with second tithe or sanctified property which have been redeemed; And priests [can fulfill their obligation] with hallah and terumah. But not with untithed produce, nor with first tithe whose terumah has not been separated, nor with second tithe or sanctified property which have not been redeemed. Loaves of the thanksgiving offering and the wafers of a nazirite: If he made them for himself, they cannot fulfill [their obligation] with them; If he made them to sell in the market, they can fulfill [their obligation] with them.

(1) The todah required five Jerusalem seahs [of flour], which are six wilderness seahs; This is the equivalent to two ephahs, for an ephah is three seahs, or to twenty tenths [of an ephah], ten for the leavened cakes and ten for the matzot. “Ten for the leavened cakes” one tenth for each cake; “And ten for the matzot” –there were three kinds of matzot: loaves, wafers, and soaked cakes, thus there were three and a third tenths of flour for each kind, three cakes to every tenth. By Jerusalem measure they were thirty kavs, fifteen for the leavened cakes and fifteen for the matzot. “Fifteen for the leavened cakes”, one kav and a half for each cake. “And fifteen for the matzot” there were three kinds of matzot: loaves, wafers, and soaked cakes, thus there were five kavs for each kind, two cakes to every kav.

(2) The consecration [minhah] consisted of matzah like the todah: cakes, wafers, and soaked cakes. The nazirite minhah consisted of two thirds of the matzah of the todah: cakes and wafers, but not soaked cakes. Thus there were ten kavs by Jerusalem measure, which are six tenths and something over. From each kind [the priest] took one tenth part as terumah, as it is said, “Out of this he shall offer one of each kind as a gift to the Lord” (Leviticus 7:1: “One:” that he may not take what is broken. “Out of each offering:” that each kind of offering shall be equal, [and] that he must not take [the terumah] from the one kind of offering on behalf of another. “It shall go to the priest who dashes the blood of the shelamim:” and the rest was consumed by the owner.

(9) He would then boil or completely boil the peace-offering. The priest then took the boiled shoulder of the ram, an unleavened cake from the basket, and an unleavened wafer, placed them on the nazirite’s hands and waved them. After this, the nazirite was allowed to drink wine and defile himself for the dead. Rabbi Shimon says: as soon as one kind of blood had been sprinkled on his behalf the nazirite could drink wine and defile himself for the dead.

(4) Rabban Gamaliel says: three women may knead at the same time and bake in one oven, one after the other. But the sages say: three women may be engaged with the dough at the same time: one kneads, one shapes and one bakes. Rabbi Akiba says: not all women and not all kinds of wood and not all ovens are alike. This is the general principle: if it [the dough] rises, she should slap it with [hands dipped in] cold water.

(1) With all [kinds of food] they may make an ‘eruv and a shittuf, except water and salt. And all [kinds of food] may be purchased with money of the second tithe, except water and salt. One who vowed to abstain from food is allowed [to consume] both water and salt. An eruv may be prepared for a nazirite with wine and for an Israelite with terumah, But Symmachus says: with unconsecrated produce only. [An eruv may be prepared] for a priest in a bet hapras. Rabbi Judah says: even in a cemetary, because he can put up a partition and thus enter [the area] and eat [his eruv].

(4) Demai may be used to make an eruv, and to make an [alley] partnership, and they recite a blessing over it, and they make an invitation [to recite Birkat Hamazon] over it, and one may separate [tithes] from it even when one is naked, or when it is twilight [on the eve of Shabbat]. And if he took out second tithe from it before the first tithe, it doesn’t matter. The oil with which the weaver greases his fingers is liable to [the rules of] demai, but [the oil] which the wool-comber puts on the wool is exempt from [the rules of] demai.

(1) How does one effect participation in connection with Shabbat limits? One sets down a jar and says, “Behold this is for all the inhabitants of my town, for anyone who may desire to go to a house of mourning or to a house of feasting”. Any one who accepted [the eruv] while it was still day is permitted [to enjoy its benefits] but if one did it after dusk he is forbidden, since they do not set up an eruv after dusk.

(6) They said a general rule with regard to clean food: whatever is designated as food for human consumption is susceptible to uncleanness unless it is rendered unfit to be food for a dog; And whatever is not designated as food for human consumption is not susceptible to uncleanness unless it is designated for human consumption. How so? If a pigeon fell into a wine-press and one intended to pick it out for an idolater, it becomes susceptible to uncleanness; but if he intended it for a dog it is not susceptible to uncleanness. Rabbi Yohanan ben Nuri rules that it is susceptible to uncleanness. If a deaf mute, one not of sound senses or a minor intended it as food, it remains insusceptible. But if they picked it up it becomes susceptible; since only an act of theirs is effective while their intention is of no consequence.

(1) Regarding terumah and bikkurim:One is liable to death And the [additional] fifth; And they are forbidden to non-priests; And they are the property of the priest; And they are neutralized in a hundred and one parts; And they require the washing of hands; And the setting of the sun. These [laws] apply only to terumah and bikkurim, but not to tithe.

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

(2) Five things in an olah combine with one another: the flesh, the fat, the fine flour, the wine and the oil. And six in a todah: the flesh, the fat, the fine flour, the wine, the oil and the bread. Terumah, terumah of the tithe, terumah of the tithe separated from demai, hallah and first-fruits combine with one another to make up the size required to render other things forbidden and to be liable for the payment of a fifth.

(12) In what respect did they say that bikkurim are the property of the priest? In that he can purchase with bikkurim slaves and land and unclean beasts, and a creditor [of his] may take them for his debt, and his wife for her ketubah. As may be done with a Torah scroll. Rabbi Judah says: bikkurim may be given only to [a priest that is] a haver (an associate) and as a favor. But the sages say: they are given to the men of the mishmar, and they divide them among themselves as [they do] with all other consecrated objects.

(1) Terumah, terumat maaser of demai, hallah and bikkurim, are neutralized in a hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. And it is necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Orlah and kilayim of the vineyard are neutralized in a two-hundred-and-one mixture. And they are reckoned together [to form the statutory minimum]. But it is not necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it]. Rabbi Shimon says: they are not reckoned together. Rabbi Eliezer says: they are reckoned together when they impart flavor, but not to prohibit.

(12) The following disqualify terumah:One who eats foods with first degree uncleanness; Or one who eats food with second degree uncleanness; And who drinks unclean liquids. And the one who has immersed his head and the greater part of him in drawn water; And a clean person upon whose head and greater part of him there fell three logs of drawn water; And a scroll [of Holy Scriptures], And [unwashed] hands; And one that has had immersion that same day; And foods and vessels which have become defiled by liquids.

(5) They wash hands for [eating] unconsecrated [food], and [second] tithe, and for terumah [heave-offering]. But for sacred food they must immerse [their hands in a mikveh]. With regard to the [water of] purification, if one’s hands became impure, one’s [whole] body is impure.

(8) One who was clean and had given up the thought of eating [pure food]: Rabbi Judah says that it remains clean, since it is usual for unclean persons to keep away from it. But the sages say that it is deemed unclean. If his hands were clean and he had given up the thought of eating [pure food], even though he says, "I know that my hands have not become unclean," his hands are unclean, since the hands are always busy.

(1) From what time may one recite the Shema in the evening?From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression.

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

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

(4) And there are [laws] which apply to bikkurim which do not [apply] to terumah or maaser sheni:For bikkurim can become acquired while still attached [to the soil]. And a man may make his entire field bikkurim; He is responsible for them; And they require a sacrifice, a song, waving and spending the night in Jerusalem.

(1) And these [vows] are not binding: [One who says] “What I eat of yours shall be unconsecrated”; “As the flesh of the swine”; “As an object of idolatrous worship”; “As hides pierced at the heart”; “As carrion”; “As terefoth”; “As abominations”; “As creeping things”; “As Aaron’s dough”; “As his terumah”--[in all these cases the vow is] not binding. If one says to his wife, “Behold! You are like my mother to me”, he must be given an opening on other grounds, in order that he should not act lightly in such matters. [If one says,] “Konam if I sleep”; “If I speak”; or “If I walk”; or if one says to his wife, “Konam if I cohabit with you,” he is liable to [the biblical prohibition] “he shall not break his word” (Numbers 30:. [If he says,] “I swear] an oath not to sleep”, or, “talk,” or, “walk,” he is forbidden [to do so].

(9) Every commandment which is dependent on the land is practiced only in the land [of Israel]; and every commandment which is not dependent on the land is practiced both in and outside the land, except orlah and kilayim. Rabbi Elazar says: also [the prohibition of] new produce.

(1) The law of the first of the fleece is in force both within the Land and outside it, both during the existence of the Temple and after it, in respect of unconsecrated animals but not consecrated animals. The law of the shoulder and the cheeks and the stomach is of stricter application than the law of the first of the fleece; for the law of the shoulder and the cheeks and the stomach applies both to herds and flocks, whether they are many or few, whereas the law of the first of the fleece applies only to sheep, and only when there are many.

(1) Rabbi Eliezer says: a [red] cow for the hatat that is pregnant is valid, But the sages say: it is invalid. Rabbi Eliezer says: it may not be bought from non-Jews, But the sages say: it is valid. And not only this, but all sacrifices of the congregation or the individual may be brought from the land of Israel and from outside the land, from new produce and from the old; Except the omer and the two loaves, which may be brought only from new produce and from within the land.

(2) If at the time when our ancestors came into the land and they found [a tree already] planted it was exempt [from the laws of orlah]. If they planted [a tree], even though they had not yet conquered [the land], it was subject [to orlah]. If one planted a tree for [the use of] the many, it is subject. But Rabbi Judah makes it exempt. If one has planted [a tree] in the public domain, or if a non-Jew has planted, or if a robber has planted, or one who plants on a boat, or [a tree] that has grown of itself, it is subject to orlah.

(7) If one buys a field in Syria near to the land of Israel: If he can enter it in cleanness, it is deemed clean and is subject to [the laws of] tithes and sheviit [produce]; But he cannot enter it in cleanness, it [is deemed] unclean, but it is still subject to [the laws of] tithes and sheviit [produce]. The dwelling-places of non-Jews are unclean. How long must [the non-Jew] have dwelt in [the dwelling-places] for them to require examination? Forty days, even if there was no woman with him. If, however, a slave or [an Israelite] woman watched over [the dwelling-place], it does not require examination.

(4) There are seven liquids: dew, water, wine, oil, blood, milk and bees’ honey. Hornets’ honey does not cause susceptibility to uncleanness and may be eaten.

(2) [A non-priest drank] honey of dates, wine of apples, vinegar from winter grapes, and all other kinds of fruit juice of terumah: Rabbi Eliezer makes him liable to repay their value and the fifth; But Rabbi Joshua exempts from the fifth. Rabbi Eliezer declares [these] susceptible to uncleanness as liquids. Rabbi Joshua says: the sages have not enumerated seven liquids as those that count spices, but rather they stated: seven liquids make things susceptible to uncleaness, whereas all other liquids do not make susceptible.

(4) Dough that had been mixed [with dough of terumah] or that had been leavened with yeast of terumah, is not disqualified by tevul yom. Rabbi Yose and Rabbi Shimon declare it unfit. Dough that had become susceptible [to uncleanness] by a liquid, and it was kneaded with produce juice, and later touched by a tevul yom: Rabbi Elazar ben Judah of Barthotha says in the name of Rabbi Joshua: he disqualifies all of it. Rabbi Akiva says in his name: he disqualifies only the part that he touched.

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

(4) Demai may be used to make an eruv, and to make an [alley] partnership, and they recite a blessing over it, and they make an invitation [to recite Birkat Hamazon] over it, and one may separate [tithes] from it even when one is naked, or when it is twilight [on the eve of Shabbat]. And if he took out second tithe from it before the first tithe, it doesn’t matter. The oil with which the weaver greases his fingers is liable to [the rules of] demai, but [the oil] which the wool-comber puts on the wool is exempt from [the rules of] demai.

(1) If one had collected hallah [portions] with the intention of keeping them separate, but in the meantime they had become stuck together: Bet Shammai say: they are connected in the case of a tevul yom. But Bet Hillel say: they are not connected. Pieces of dough [of terumah] that had become stuck together, Or loaves that had become joined, or one who bakes a batter-cake on top of another batter-cake before it could form a crust in the oven, or the froth on the water that was bubbling, or the first scum that rises when boiling groats of beans, or the scum of new wine (r. Judah says: also that of rice): Bet Shammai say: they are connected in the case of a tevul yom. But Bet Hillel say: they are not connected. They agree [that they serve as connectives] if they come into contact with other kinds of uncleanness, whether they be of minor or major grades.

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

(4) He who carries out a cow’s mouthful of straw, a camel’s mouthful of bean stalks, a lamb’s mouthful of clover, a goat’s mouthful of grasses, moist leaves of garlic or moist leaves of onion the size of a dried fig, [or] a goat’s mouthful of dry [leaves], [is liable]. And they do not combine with each other, because they are not alike in their standards. He who carries out [human] food the size of a dried fig is liable, And they combine with each other, because they are equal in their standards, except their shells, kernels, stalks, husks and coarse bran. Rabbi Judah said: excluding the shells of lentils, because they are boiled together with them.

(7) A field harvested by gentiles, or harvested by robbers, or which ants have bitten [the stalks at the roots], or which wind and cattle have broken down, is exempt from peah. If [the owner] harvested half of it and robbers harvested half, it is exempt from peah, for the obligation of peah is in the standing grain.

(5) They may not give to the poor from the threshing-floor less than a half-kav of wheat or a kav of barley. R. Meir says: [only] half a kav [of barley]. [They must give] a kav and a half of spelt, a kav of dried figs or a maneh of pressed figs. Rabbi Akiva says: half a maneh. [They must give] half a log of wine. Rabbi Akiva says: a quarter. [They must give] a quarter [log] of oil. Rabbi Akiva says: an eighth. As for other kinds of produce: Abba Shaul says, [they must give enough] so that he can sell it and buy food enough for two meals.

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

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

(2) How much is “many”? Bet Shammai say: [at least] two sheep, as it is said, “A man shall rear a young cow and two sheep (tzon)” (Isaiah 7:21). Bet Hillel say: five, as it is said, “Five dressed sheep (tzon)” (I Samuel 28:18). Rabbi Dosa ben Harkinas says: five sheep, which each produce [a fleece which weighs] a maneh and a half, are subject to the law of the first of the fleece. But the sages say: five sheep, whatever their fleeces weigh. And how much should one give him? The weight of five selas in Judah, which is equal to ten selas in Galilee. Bleached wool and not dirty wool, sufficient to make from it a small garment, for it is written, “Give him,” when there is enough to be considered a gift. If the owner did not manage to give [the fleece to the priest] until he dyed it, he is exempt. If he bleached it but did not dye it, he is still liable. If a man bought the fleeces of a flock belonging to a non-Jew, he is exempt from the law of the first of the fleece. If a man bought the fleeces of a flock belonging to his neighbor: If the seller kept some back, the seller is liable, But if he did not withhold anything, the buyer is liable. If he had two kinds of wool, grey and white, and he sold the grey but not the white, or [if he sold the wool] of the males but not of the females, each must give [the first of the fleece] for himself.

(4) If one buys a first-born animal for his son’s [wedding] feast, or for a festival, and then decides that he has no need for it, he may sell it. Trappers of wild animals, birds and fishes, who chanced upon unclean species, may sell them. Rabbi Judah says: also a man who happened to chance one upon by accident may buy or sell, provided that he does not make this into his regular profession. But the sages prohibit.

(3) These are the festivities of the idolaters: Kalenda, Saturnalia, Kratesis, the anniversary of accession to the throne and birthdays and anniversaries of deaths, according to Rabbi Meir. But the Sages say: a death at which burning [of articles of the dead] takes place is attended by idolatry, but where there is not such burning there is no idolatry. But the day of shaving ones beard and lock of hair, or the day of landing after a sea voyage, or the day of release from prison, or if an idolater holds a banquet for his son the prohibition only applies to that day and that particular person.

(7) Rabbi Akiva said: I asked Rabban Gamaliel and Rabbi Joshua at the meat-market of Emmaus, where they went to buy meat for the wedding feast of Rabban Gamaliel's son: What [is the law concerning] a man who had intercourse with his sister, his father's sister and his mother's sister? Is he liable for one sacrifice for all of them, or to one [separate sacrifice] for each of them? They replied: we have heard nothing [about this], but we have heard that if one had intercourse with five menstruants in one spell of unawareness, he is liable to a sacrifice for each [act], and it seems to us that the case [you asked about] may be derived by an a fortiori conclusion (kal vehomer).

(9) If one had inherited seventh year produce or had received them as a gift: Rabbi Eliezer says: they must be given to anyone who eats them. But the sages say: the sinner must not benefit, rather it should be sold to anyone who eats it, and its price divided among everyone. If one eats dough of seventh year [produce] before the hallah was taken from it, he has incurred thereby the death penalty [at the hands of heaven].

(1) A woman who was preserving vegetables in a pot and touched a leaf outside the pot on a dry spot, even though the leaf had an egg's bulk of volume, it alone becomes unclean while all the rest remains clean. If she touched it at a wet spot: If there was an egg's bulk in the leaf, everything becomes unclean. If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If it is returned into the pot, everything becomes unclean. If the woman was unclean due to contact with one who had corpse uncleanness, and she touched the leaf either at a wet spot or at a dry spot: If there was an egg's bulk in the leaf, everything becomes unclean; If there was not an egg's bulk in it, it alone becomes unclean but all the rest remains clean. If a woman who was a tevulat yom emptied out the pot with unwashed hands, and she observed some liquid on her hands, and it is uncertain whether it was splashed from the pot or whether a stalk had touched her hands, the vegetables are invalid but the pot remains clean.

(2) A woman who is a tevulat yom may knead dough, cut off the hallah, and set it apart, and she should arrange it on an Egyptian basket, or on a tray, and then bring it near and call it by its name. For it [the dough] has third degree uncleanness and third degree uncleanness is clean in hullin.

(9) A woman may lend to her neighbor who is suspect of transgressing the laws of the sabbatical year, a sifter, a sieve, a hand-mill, or an oven. But she may not sift or grind with her. The wife of a haver may lend to the wife of an am haaretz a sifter and a sieve and may even sift, grind, or sift flour with her. But once she poured water [over the flour], she may not touch [it] with her, for one may not aid those who commit a transgression. And all these things were only allowed in the interests of peace. They may offer encouragement to Gentiles during the sabbatical year, but not to Jews. In the interests of peace, one may also offer greetings to Gentiles.

(5) What is considered a “threshing floor” for tithes [i.e. when does produce become liable for tithes]?Cucumbers and gourds [are liable for tithes] once he removes their fuzz. And if he doesn’t remove it, once he makes a pile. Melons once he removes the fuzz with hot water. And if they he does not remove the fuzz, once he stores them in the muktzeh. Vegetables which are tied in bundles, from the time he ties them up in bundles. If he does not tie them up in bundles, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. [Produce which is packed in] a basket [is liable for tithes] after he has covered it. If he is not going to cover it, until he fills the vessel with them. And if he does not fill the vessel, after he has gathered all that he wishes to gather. When does this apply? When one brings [the produce] to the market. But when he brings it to his own house, he may make a chance meal of it, until he reaches his house.

(8) Similarly one who dedicates his produce prior to the stage when they are subject to tithes and then redeemed them, they are liable [to be tithed]. If [he dedicated them] when they had already become subject to tithes and then redeemed them, they are liable [to be tithed]. If he dedicated them before they had ripened, and they became ripe while in the possession of the [Temple] treasurer, and he then redeemed them, they are exempt, since at the time when they would have been liable, they were exempt.

(5) One who buys a field of vegetables in Syria: If before the season for tithing arrived, then he is liable to tithe. If after the season for tithing he is exempt, and he may go on gathering in his usual manner. Rabbi Judah says: he may even hire workers and gather. Rabban Shimon ben Gamaliel says: When does this apply? If he has bought the land. But if, he has not bought the land, even before the season for tithing arrived he is exempt. Rabbi [Judah Hanasi] says: he must also tithe according to calculation.

(7) Two gathered [the fruit of] their vineyards into one winepress, one of whom tithes and the other does not tithe the one who tithes may tithe his own share and his share wherever it may be.

(4) A convert who converted and owned a cow: If he slaughtered it before he converted, he is exempt from giving the gifts. If [he slaughtered it] after he converted, he is liable. If there was a doubt about it, he is exempt, for the burden of proof lies upon the claimant. What is ‘the shoulder’? From the joint up to the shoulder-socket of the forelimb, and this is the same for the nazirite. The corresponding part of the hind leg is called the thigh. Rabbi Judah says: the thigh extends from the joint up to the fleshy part of the leg. What counts as ‘the cheek? From the joint of the jaw to the last protrusion of the windpipe.

(4) What constitutes a defective cluster (olelet) of grapes? Any [cluster] which has neither a shoulder [a wide upper part] nor a pendant [a cone-shaped lower part]. If it has a shoulder or a pendant, it belongs to the owner. If there is a doubt, it belongs to the poor. A defective cluster on the joint of a vine [where a normal cluster hangs from the vine], if it can be cut off with the cluster, it belongs to the owner; but if it can not, it belongs to the poor. A single grape: Rabbi Judah says: It is deemed a whole cluster, But the sages say: It is deemed a defective cluster.

(3) They are trusted concerning wheat, but they are not trusted when it is flour or bread. They are trusted concerning rice in its husk, but they are not trusted when it is either raw or cooked. They are trusted concerning beans but they are not trusted when they have been pounded, neither raw nor cooked. They are trusted when concerning oil, to declare that it is from the poor person’s tithe, but they are not trusted over [oil] when they claim that it is from the olives [left on the] top [of the tree.]

(5) He who plants his field with one kind of seed, even though he makes up of it two threshing-floors, he gives only one peah [for the lot]. If he plants it of two kinds, even though he makes up of it one threshing-floor, he must give two peahs. One who plants his field with two species of wheat: If he makes up of it one threshing-floor, he gives only one peah; But if two threshing-floors, he gives two peahs.

(1) Wheat and zunin do not constitute kilayim one with the other. Barley and oats, spelt and rye, or beans and sapir (a type of bean), or purkdan and tofah (two similar types of beans), or white beans and kidney beans, do not constitute kilayim one with the other.

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

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

(11) “According to all Your commandments which You have commanded me,” thus, if he took out maaser sheni before the first tithe he cannot make the confession. “I have not transgressed any of Your commandments” I have not set apart [tithes] from one kind for a different kind, nor from plucked [produce] for [produce still] joined [to the soil], nor from new [produce] for old [produce], nor from old [produce] for new. “Neither have I forgotten” I have not forgotten to bless You, nor to make mention of You name over it.

(2) An elder rebelling against the ruling of the court [is strangled], for it says, “If there arise a matter too hard for you for judgement […you shall promptly repair to the place that the Lord your God will have chosen, and appear before the levitical priests, or the magistrate in charge at the time, and present your problem. When they have announced to you the verdict in the case, you shall carry out the verdict that is announced to you from that place that the Lord chose, observing scrupulously all their instructions to you. You shall act in accordance with the instructions given you and the ruling handed down to you; you must not deviate from the verdict that they announce to you either to the right or to the left. Should a man act presumptuously and disregard the priest charged with serving there the Lord your God, or the magistrate, that man shall die” (Deut. 17:8-13, JPS translation). Three courts of law were there, one situated at the entrance to the Temple mount, another at the door of the [Temple] court, and the third in the Chamber of Hewn Stone. They [first] went to the court which is at the entrance to the Temple mount, and he [the rebellious elder] stated, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this first court] had heard [a ruling on the matter], they state it. If not, they go to the [second court] which is at the entrance of the Temple court, and he declares, “Thus have I expounded and thus have my colleagues expounded; thus have I taught, and thus have my colleagues taught.” If [this second court] had heard [a ruling on the matter] they state it; if not, they all proceed to the great court of the Chamber of Hewn Stone from whence instruction issued to all Israel, for it says, [you shall carry out the verdict that is announced to you] from that place that the Lord chose (Deut. 17:10). If he returned to his town and taught again as he did before, he is not liable. But if he gave a practical decision, he is guilty, for it says, “Should a man act presumptuously” (Deut. 17:12) he is liable only for a practical ruling. But if a disciple gave a practical decision [opposed to the court], he is exempt: thus his stringency is his leniency.

(4) All who are occupied with the preparation of the [red] cow from the beginning until the end, defile their clothing, and they also render it invalid by [doing other] work. If some invalidity occurred while it was being slaughtered, it does not defile clothing. If it occurred while the blood was being sprinkled, for all who were occupied with it before the invalidity occurred, it defiles their clothing, but for those who were occupied with it after it had become invalid it does not defile their clothing unclean. Thus it follows that the stringency turns into a leniency. It is always subject to the rules of trespassing. Wood may be added to the fire. The service must be performed by day and by a priest. Work renders it invalid. [All of this is only] until it becomes ashes And work causes the water to be invalid until the ashes are put into it.

(3) If a man bought [grain from an am haaretz] to be used for seed or for animal [feed], flour for hides, oil for a lamp, or oil for greasing utensils, it is exempt from [the rules of] demai. [Produce grown] beyond Cheziv and north is exempt from [the rules of] demai. The hallah of an am haaretz, produce mixed with terumah, produce bought with second tithe money, and the leftovers of minhah offerings are exempt from [the rules of] demai. Oil spiced [with spices from an am haaretz]: Bet Shammai makes it liable [to the rules of demai]. But Bet Hillel exempts it.

(4) Bakers the sages did not obligate them to separate [from demai produce] any more than suffices for terumat maaser and for hallah. Grocers may not sell demai [produce]. All [merchants] who supply in large quantities may sell demai. Who are those who supply in large quantities? Those such as wholesalers and grain-sellers.

(1) One who buys bread from a baker how should he tithe? He should take sufficient for the terumat maaser and for hallah and say: “A hundredth part of what is here shall be tithe on this side, and what is nearest to it shall be the rest of the tithe. That which I made tithe will become terumat maaser for the rest, the remainder will be hallah, and the second tithe tithe is to the north or to the south of it and that will be exchanged for money.”

(5) One who buys a field of vegetables in Syria: If before the season for tithing arrived, then he is liable to tithe. If after the season for tithing he is exempt, and he may go on gathering in his usual manner. Rabbi Judah says: he may even hire workers and gather. Rabban Shimon ben Gamaliel says: When does this apply? If he has bought the land. But if, he has not bought the land, even before the season for tithing arrived he is exempt. Rabbi [Judah Hanasi] says: he must also tithe according to calculation.

(3) But for [defilement contracted by] overhanging branches, or protruding stones, or a field that may have once been a cemetery, or land of the Gentiles, or the stone which covers the tomb or the supporting stone of a tomb, or a quarter-log of blood, or a tent, or a quarter-kav of bones, or utensils that have been in contact with a corpse, or on account of the days of counting [after contracting scale disease] or the days during which he is certified unclean [because of scale disease]; For all these the nazirite is not required to shave, but they do sprinkle him on the third and seventh [days], and [the defilement] does not annul the formerly served period, and he begins to resume counting [his naziriteship] immediately [after purification] and there is no sacrifice. In fact they said: the days of [defilement of] a male or female sufferer from gonorrhea and the days that a leper is shut up as a leper count toward his [naziriteship].

(3) The following defile by contact and carriage but not by overshadowing: A bone of barleycorn size, Earth from a foreign country, A bet peras, A limb of a corpse, or a limb [severed] from a living person which has no longer its appropriate flesh, A spine or a skull which is deficient. How much is [considered] a deficiency in the spine? Bet Shammai say: two vertebrae, But Bet Hillel say: even one vertebra. And in the skull? Bet Shammai say: [the size of a] hole [made] by a drill, But Bet Hillel say: as much as would be taken from a living person and he would die. Of what drill did they speak? Of the small one [used] by physicians, the words of Rabbi Meir. But the sages say: of the large one in the Temple-chamber.

(7) If one buys a field in Syria near to the land of Israel: If he can enter it in cleanness, it is deemed clean and is subject to [the laws of] tithes and sheviit [produce]; But he cannot enter it in cleanness, it [is deemed] unclean, but it is still subject to [the laws of] tithes and sheviit [produce]. The dwelling-places of non-Jews are unclean. How long must [the non-Jew] have dwelt in [the dwelling-places] for them to require examination? Forty days, even if there was no woman with him. If, however, a slave or [an Israelite] woman watched over [the dwelling-place], it does not require examination.

(1) [The land of Israel is divided into] three territories with regard to the sabbatical law.[Any produce grown in land] that was occupied by those who came up from Babylon, namely from Eretz Israel as far as Chezib, may not be eaten, nor [may its soil] be cultivated. [Any produce grown in land] that was occupied by those who came up from Egypt, namely from Chezib to the river, and until Amonah, may be eaten, but [its soil] may not be cultivated. From the river till Amonah and inwards, [produce] may be eaten and [the soil] cultivated.

(2) A woman who is a tevulat yom may knead dough, cut off the hallah, and set it apart, and she should arrange it on an Egyptian basket, or on a tray, and then bring it near and call it by its name. For it [the dough] has third degree uncleanness and third degree uncleanness is clean in hullin.

(3) A trough which is a tevulat yom, one may knead dough in it and cut off the portion for hallah and bring it near and call it by name [as hallah]; for it [the trough] has third degree uncleanness and third degree uncleanness is clean in hullin.

(4) The pesah which comes in impurity: zavin and zavot, menstruant women and women after childbirth do not eat from it, yet if they did eat they are exempt from karet. Rabbi Eliezer exempts [them] even [of the karet normally incurred] for entering the sanctuary.

(8) The area within the wall [of Jerusalem] is holier, for it is there that lesser holy things and second tithe may be eaten. The Temple Mount is holier, for zavim, zavot, menstruants and women after childbirth may not enter it. The chel is holier, for neither non-Jews nor one who contracted corpse impurity may enter it. The court of women is holier, for a tevul yom may not enter it, though he is not obligated a hatat for doing so. The court of the Israelites is holier, for a man who has not yet offered his obligatory sacrifices may not enter it, and if he enters he is liable for a hatat. The court of the priests is holier, for Israelites may not enter it except when they are required to do so: for laying on of the hands, slaying or waving.

(1) Every kind of flesh is forbidden to be cooked in milk, except for the flesh of fish and of locusts. And it is also forbidden to place it upon the table with cheese, except for the flesh of fish and of locusts. Fowl may be placed upon the table together with cheese but may not be eaten with it, the words of Bet Shammai. Bet Hillel say: it may neither be placed [upon the table together with cheese] nor eaten with it. Rabbi Yose said: this is one of the leniencies of Bet shammai and the stringencies of Bet Hillel . Concerning what table did they speak? Concerning the table upon which one eats; but on the table whereon the food is set out one may place the one beside the other, and not be concerned.

(3) One who takes upon himself to become a “chaver” may not sell to an am haaretz either moist or dry [produce], nor may he buy from him moist [produce], nor may he be the guest of an am haaretz, nor may he host an am haaretz as a guest while [the am haaretz] is wearing his own garment. Rabbi Judah says: he may not also raise small animals, nor may make a lot of vows or merriment, nor may he defile himself by contact with the dead. Rather he should be an attendant at the house of study. They said to him: these [requirements] do not come within the general rule [of being a chaver].

(12) In what respect did they say that bikkurim are the property of the priest? In that he can purchase with bikkurim slaves and land and unclean beasts, and a creditor [of his] may take them for his debt, and his wife for her ketubah. As may be done with a Torah scroll. Rabbi Judah says: bikkurim may be given only to [a priest that is] a haver (an associate) and as a favor. But the sages say: they are given to the men of the mishmar, and they divide them among themselves as [they do] with all other consecrated objects.

(8) Vetches of terumah: Beth Shammai says, “They must be soaked and rubbed in purity, but can be given for food in impurity.” And Beth Hillel says: “They must be soaked in purity, but can be rubbed and given for food in impurity.” Shammai says: “They must be eaten dry.” Rabbi Akiva says: “All actions in connection with them [can be carried out] in impurity.”

(4) Vetches of second tithe may be eaten when still tender. And they may be brought into Jerusalem and taken out again. If they became unclean: Rabbi Tarfon says: they must be divided among pieces of dough. But the sages say: they may be redeemed. [Vetches] of terumah: Bet Shammai says: they must be soaked and rubbed in a state of purity, but may be given as food [to an animal] in a state of impurity. Bet Hillel says: they must be soaked [only] in a state of purity, but they may be rubbed and given as food [to an animal] in a state of impurity. Shammai says: they must be eaten dry [only]. Rabbi Akiba says: whatever is done with them may be done in a state of impurity.

(6) They may not import terumah from outside the land of Israel into Israel. Rabbi Shimon said: I have heard it expressly stated that they may be bring from Syria, but not from any other country outside the land.

(13) If the sacrifices of two metzoraim were mixed up and after the sacrifice of one of them had been offered one of the metzoraim died: this is what the men of Alexandria asked of Rabbi Joshua. He answered them: let him assign his possessions to another person, and bring the poor man's sacrifice.

(4) If one who is not an expert sees a first born and it was slaughtered by his instructions, in such a case it shall be buried and he shall make reparation from his own pocket. If a [non-expert] judge gave a judgment and declared innocent a person who was really liable or made liable a person who was really innocent, declared unclean a thing which was clean or declared clean a thing which was really unclean, his decision stands but he has to make reparation from his own pocket. If the judge was an expert [sanctioned by the] court, he is exempt from making reparation. It happened once that a cow's womb was removed and Rabbi Tarfon gave it [the cow] to the dogs to eat. The matter came before the sages at Yavneh and they permitted the animal. Todos the physician said: no cow or pig leaves Alexandria of Egypt before its womb is removed in order that it may not breed. Rabbi Tarfon said: “There goes your donkey, Tarfon.” Rabbi Akiva said to him: you are exempt, for you are an expert and whoever is an expert sanctioned by the court is exempt from reparation.

(10) [If one said,] “I take upon myself to offer an olah,” he must offer it in the Temple. And if he offered it in the Temple of Onias, he has not fulfilled his obligation. [If one said,] “I take upon myself to offer an olah but I will offer it in the Temple of Onias,” he must offer it in the Temple, yet if he offered it in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: this is not an olah. [If one said,] “I will be a nazirite,” he must bring his offerings and shave his hair in the Temple. And if he brought them and shaved his hair in the Temple of Onias he has not fulfilled his obligation. [If he said,] “I will be a nazirite but I will bring my offerings and shave my hair in the Temple of Onias,” he must bring them in the Temple, yet if he brought them and shaved his hair in the Temple of Onias he has fulfilled his obligation. Rabbi Shimon says: such a one is not a nazirite. The priests who served in the Temple of Onias may not serve in the Temple in Jerusalem; and needless to say [this is so of priests who served] something else; for it is said, “The priests of the shrines, however, did not ascend the altar of the Lord in Jerusalem. But they did eat unleavened bread along with their kinsmen” (II Kings 23:9). Thus they are like those that had a blemish: they are entitled to share and eat [of the holy things] but they are not permitted to offer sacrifices.

(3) Bikkurim are brought only from the seven species. Not from dates grown on hills, nor from [the other species] grown in the valley, nor from olives that are not choice. Bikkurim are not to be brought before Shavuot. The people from Mt. Zevoim brought bikkurim prior to Atzeret (Shavuot), but they did not accept from them, on for it is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16).

(6) The omer permits [the new grain] throughout the land, and the two loaves permit it in the Temple. One may not offer minhahs, first-fruits, or minhahs that accompany animal offerings, before the omer. And if one did so, it is invalid. Nor may one offer these before the two loaves. But if one did so it was valid.

(5) The substitute of a first-born and an animal tithed, their young and the young of their young until the end of time, they are all treated like a first-born and an animal tithed, and are eaten by the owners when blemished. What is the difference between a first-born and an animal tithed [on the one hand] and other dedications [on the other]? All [blemished] dedications are sold in the market, killed in the market, and weighed by the pound, but not a first-born and an animal tithed. They [other dedications] and their substitutes are redeemed, but not a first-born and an animal tithed. They [other dedications] come from outside the land [to the land], but not a first-born and an animal tithed. [If] they however came from [outside the holy land] unblemished, they are offered, if blemished they are eaten by their owners with their blemishes. Rabbi Shimon: what is the reason? Because a first-born and an animal tithed have a remedy wherever they are, whereas all other dedications, although a blemish has occurred in them, remain holy.

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

(1) Any handles of vessels which have been fixed not in their usual manner, or, if fixed in their usual manner, have not been fixed firmly, or, if fixed firmly, have been broken, they block. If a vessel was immersed with its mouth downwards, it is as though it had not been immersed. If immersed in the regular manner but without the attachment, [it becomes clean] only if turned on its side. If a vessel is narrow at each end and broad in the center, it becomes clean only if turned on its side. A flask which has its mouth turned inwards becomes clean only if a hole is made at the side. An inkpot of laymen becomes clean only if a hole is made at the side. The inkpot of Joseph the priest had a hole at its side.