Open Beit Midrash - Bikkurim Week 3

(1) Terumah [a portion of a crop given to a Kohen, priest; pl. Kohanim, which becomes holy upon separation, and can only be consumed by Kohanim or their household] and Bikkurim [first-fruits that must be brought to the Temple in Jerusalem and given to the Kohen] are subject to the [laws of the] death penalty [if a non-Kohen deliberately consumes them] and [the penalty of an additional] fifth, and they are forbidden to non-Kohanim, and they are the property of the Kohen, and they are neutralized in one hundred and one [of non-sanctified foodstuff], and they require hand-washing [before handling] and [a Kohen who became impure and then immersed himself to become pure again may eat them only] after sunset. All of the above is all for Terumah and Bikkurim, and not for Ma'aser [Sheni, the second tithe of produce, which must be taken to Jerusalem and consumed there].

(2) Ma'aser and Bikkurim share [laws] that are lacking in Terumah: that Ma'aser and Bikkurim must be brought to a [specific] place, require verbal recitation, and are prohibited to an Onen [a person whose close relative has died but has not yet been buried], while Rabbi Shimon permits. They both require removal [from one's home], while Rabbi Shimon exempts. Any amount of them [when mixed with normal food] is prohibited to eaten in Jerusalem. Any growth that comes from them may not be eaten in Jerusalem, neither by a non-Kohen, nor an animal, while Rabbi Shimon permits. All of the above is for Ma’aser and Bikkurim, but not for Terumah.

(3) Terumah and Ma’aser share [laws] that are lacking in Bikkurim: that Terumah and Ma’aser's threshing-floor remains are prohibited, and they have a specified amount to be given, and they are taken from all [species of] produce, [and their laws apply] both in Temple times and in post-Temple times and they are applied to produce of sharecroppers, renters, sikrikon [violent individuals who acquired fields and houses by use or threat of force, including murder], and thieves. All of the above is for Terumah and Ma’aser, but not for Bikkurim.

(4) Bikkurim has qualities that neither Terumah nor Ma’aser have: that Bikkurim may be designated while still in the ground and a person may make their entire field into Bikkurim and one is responsible for their end [i.e., bringing them to Jerusalem], and they require a sacrifice, singing, waving, and staying over the night [in Jerusalem].

(5) Terumat Ma’aser [a tenth of the tithe given to a Levite which must, in turn, be given to a Kohen and which becomes holy upon separation, and can only be consumed by Kohanim or their household] is similar to Bikkurim in two ways, and to Terumah in two ways. It may be taken from pure produce to [permit] impure produce [to be eaten], and [it may be taken] from produce that is not in proximity [to the produce it is making permissible], like Bikkurim. And it makes what is on the threshing floor forbidden [before it is separated], and it has a required amount, like Terumah.

(6) A citron is similar to a fruit tree in three ways, and to a vegetable in one way. It is similar to a fruit tree in that [it is obligated in] Orlah [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and [Neta] Reva'i [the fruit of a tree in the fourth year after its planting, which must be taken to Jerusalem and consumed there], and the Sabbatical year. It is similar to a vegetable in one way, in that its Ma’aser time is determined by when it is picked; these are the words of Rabban Gamliel. Rabbi Eliezer says, it is similar to a fruit tree in all ways.

(7) Human [lit., biped] blood is similar to animal blood with regard to the laws of agricultural impurity, and like insect blood in that one is not liable [for its consumption].

(8) A Koi [animal of ambiguous status, exhibiting characteristics of wild and domesticated animals] is similar to a wild animal in some ways, and is similar to a domestic animal in other ways, and is similar to both in some ways, and is like neither in other ways.

(9) How is it similar to a wild animal? [If slaughtered], its blood requires burial as that of a wild animal and it may not be slaughtered on a Festival; though if slaughtered, its blood should not be covered. Its [prohibited] fats cause impurity as a Nevelah [an improperly slaughtered animal of a permitted species] like a wild animal, and its impurity is doubtful and a firstborn donkey cannot be redeemed through it.

(10) How is it similar to a domesticated animal? Its [prohibited] fats are prohibited like that of a domesticated animal, while eating of it doesn't induce Karet [to be cut off, spiritually, from the Jewish nation]. It cannot be purchased with tithe money to be eaten in Jerusalem. [The Kohanim] are entitled to its shank, cheeks, and stomach; Rabbi Eliezer exempts this, [due to the law] that if one possesses an item, it is incumbent on the other [who desires it] to prove his claim to it.

(11) How is it unlike both a wild animal and a domesticated animal? It is forbidden as Kilayim [the product of forbidden crossbreeding or working of certain animals with one another] with a wild animal and with a domesticated animal. If one writes that his wild animal or domesticated animal will pass to his child, he did not write over the Koi. If one said "I am hereby a Nazirite if it is a wild animal or a domesticated animal," one becomes a Nazirite. And in all other matters, it is similar to a wild animal and to a domesticated animal, and requires ritual slaughter like both of them, and imparts impurity as Nevelah, and [one is liable for eating] a limb from it [while it is still] alive like both of them.

(9) In the case of hallah and terumah:One is liable for death on account of [having eaten] them death [intentionally], or to [repay] an added fifth [if unwittingly]; They are forbidden to non-priests; They are the property of the priest; They are nullified [in a mixture of] one-hundred-and-one [parts, the rest being non-sacred dough or produce]; They require washing of one’s hands; And [waiting until] the setting of the sun [prior to eating them]; They may not be separated from pure [stuff] for impure; But rather from that which is close, And from that [in a] finished [state]. If one said: “All my threshing-floor is terumah, or all my dough is hallah,” he has not said anything, unless he has left some over.

(6) On the eve of the first [others read “last”] festival-day of Pesah in the fourth and in the seventh [years of the sabbatical cycle] the removal was performed. Terumah and the terumah of tithe were given to their owners, the first tithe was given to its owner, the tithe of the poor to its owner, and maaser sheni and first-fruits were removed in every place. Rabbi Shimon says: first-fruits were given to the priests like terumah. As for a cooked dish [with maaser sheni in it]: Bet Shammai says: it must be removed. But Bet Hillel say: lo, it may be considered as already removed.

(9) One whose produce was far away from him, he must call it by name. Once it happened that Rabban Gamaliel and the elders were traveling by ship, and Rabban Gamaliel said: “The tithe which I shall measure out in the future is given to Joshua, and the place which it is in is leased to him. The other tithe which I shall measure out in the future is given to Akiva ben Joseph that he may hold it for the poor, and the place which it is in is leased to him.” Rabbi Joshua said: “The tithe [taken from terumah] which I shall measure out is given to Elazar ben Azariah, and the place which it is in is leased to him,” and they each received rent one from another.

(10) At minhah on the last festival day they would make the confession. How was the confession made? “I have cleared out the holy portion from the house” this refers to maaser sheni and the fruit of plants in their fourth year. “I have given them to the Levite” this refers to the tithe of the levites. “And also I have given them” this refers to terumah and the terumah of tithe. “To the stranger, to the orphans, and to the widow” this refers to the tithe of the poor, gleanings, forgotten sheaves, and the corners of the field, even though these do not prevent [one from making] the confession. “Out of the house” this refers to hallah.

(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.

(12) “I have not eaten from it in my mourning” thus, if he had eaten it in his mourning (aninut), he cannot make the confession. “Neither have I removed any of it when unclean” thus, if he had removed it in uncleanness he cannot make the confession. “And I have not given any of it to the dead” I have not used any of it for a coffin or shrouds for the dead, and I have not given any of it to other mourners. “I have listened to the voice of the Lord my God” I have brought it to the chosen house. “I have done just as you commanded me I have rejoiced and made others rejoice.

(13) “Look down from Your holy abode, from heaven” We have done what You decreed upon us, You too do what You have promised us. “Look down from Your holy abode, from heaven, and bless Your people Israel” with sons and daughters. “And the land which You have given us” with dew and rain and with offspring of cattle. “As You swore to our fathers, a land flowing with milk and honey” that You may give a good taste to the produce.

(14) From here they said that Israelites and mamzerim may make the confession, but not converts, nor freed slaves, since they have no inheritance in the land. Rabbi Meir says: neither do priests and Levites since they did not take a share of the land. Rabbi Yose says: they have the Levitical cities.

(1) These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of the torah. The following are the things for which a man enjoys the fruits in this world while the principal remains for him in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and his friend; And the study of the torah is equal to them all.

(1) These are the things that have no set amount: the peah, the bikkurim, the r'iyah, charity, and learning Torah. Peah has a minimum amount but does not have a maximum amount. [If] one makes his entire field peah, it is not peah.

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