Mishna Terumot

You shall also give him the first fruits of your grain and wine and oil, and the first shearing of your sheep.

The first-fruits of your grain. This refers to "terumah". No minimum quantity is specified but our rabbis fixed a measure:

a generous person gives one fortieth,

a stingy person one sixtieth,

an average person one fiftieth . . . .

(Talmud Yerushalmi Terumot 4:3).

No stranger shall eat holy; no tenant or hired hired laborer of a priest shall eat holy.

Shall not eat holy. The text refers to "terumah" because the whole section speaks of this.

This shall be thought of as your gift, like the grain from the threshing floor or the flow from the wine-vat.

This shall be thought of as your gift. This is the primary terumah that Jew separates from his threshing floor or wine-vat, and the text juxtaposes the two in order to show that they both require speech and intent.

Five may not give terumah, and if they do so, their terumah is not considered terumah:

A deaf-mute,

an imbecile,

a minor,

someone who gives terumah from that which is not his own.

If a non-Jew gave terumah from a Jew's property, even if with his permission, his terumah is not terumah.

A “heresh” who speaks but cannot hear may not give terumah but if he does so his terumah is terumah.

The “heresh” of whom the sages generally speak is one who neither hears nor speaks.

A minor who has not yet produced two hairs: Rabbi Judah says: his terumah is terumah.

Rabbi Yose says: if he has not come to the age when his vows are valid [12 for boys, 11 for girls], his terumah is not terumah, if he has arrived at an age where his vows are valid, his terumah is terumah.

One doesn't should not take terumah from olives for oil, or from grapes for wine.

If one did: Bet Shammai says: the terumah for the things themselves is there. But Bet Hillel says: the terumah is not terumah.

One does not take terumah from ‘gleanings’, from ‘the forgotten sheaf’, from 'the corner' or from ownerless produce.

Nor from ma'aser rishon from which terumah had already been taken, nor from ma'aser sheni and temple-dedicated produce that had been redeemed.

Nor from that which is subject to terumah for that which is exempt, nor from that which is exempt for that which is subject to it.

Nor from produce that has been picked for produce attached to the soil, nor from that attached for that already picked.

Nor from the new crop for the previous year's, nor from the previous one for the new crop.

Nor from produce from the Land of Israel for produce from outside the Land, nor from that grown out of the land for that grown in the land.

And if they did take terumah, their terumah is not terumah.

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 an emission. They may not give terumah, but if they do their terumah is valid.

One may not give terumah according to measure, or weight, or number, but one may give it from that which has already been measured, weighed or counted.

One may not give terumah in a basket or a hamper of a known capacity, but one may give in it when it is a half or a third filled.

One may not give a half of seah in a seah measuring vessel, for this half constitutes a known measure.

One may not give terumah from oil for crushed olives nor from wine for trodden grapes.

If he did so, his terumah is terumah, but he must give terumah again.

The first terumah makes produce into which it is mixed “doubtful terumah” and is subject to the added fifth, but not the second.

One may give terumah from oil for pickled olives, or from wine for grapes made into raisins.

If he gave terumah from oil for olives intended for eating, or from olives for olives intended for eating, or for wine for grapes intended for eating, of from grapes for grapes intended for eating, and he decided afterwards to press them, he need not give terumah again.

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.

They may not give terumah from pure for impure, but if they did give, the terumah is terumah.

In truth they said: If a cake of pressed figs had become partly impure, one may give terumah from the pure part for that part which had become impure. The same applies to a bunch of vegetables, or a stack of grain.

If there were two cakes, two bunches, two stacks, 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.

They may not give terumah from impure for that which is pure.

And if he did: if by accident, the terumah is terumah; if intentionally, he has done nothing.

So too, if a Levi had untithed tithe, and he gave terumah from it and went off, if by accident, what is done is done, if intentionally, he has done nothing.

Rabbi Judah says: if he knew of it at the outset, even if done in error, he has done nothing.

One who immerses vessels on Shabbat: if by accident, he may use them; if intentionally, he may not use them.

One who separates tithes, or cooks on Shabbat: if by accident, he may eat it; if intentionally,, he may not eat it.

One who plants on Shabbat: if by accident, he may keep the tree; if intentionally, he must uproot it.

And in the seventh year he must uproot it, whether by accident or intentionally.

They may not give terumah from one kind for another kind, and if he did give, his terumah is not terumah.

All kinds of wheat count as one. All kinds of fresh figs, dried figs and fig cakes count as one, and he may take terumah from one for the other.

Wherever there is a priest, one must give terumah from the best, and where there is no priest, one must give terumah from that which lasts.

Rabbi Judah says: he should always give only from the best.

They should give terumah from a whole small onion rather than from half of a large onion.

Rabbi Judah says: not so, rather half of a large onion. So too, Rabbi Judah says: they give terumah from town onions for those from the village, but not from village onions for those from the town, since these are the food of its 'politikin'.

They may give terumah from olives for oil for olives to be preserved, but not from olives due to be preserved for olives for oil.

And 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) one 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 are not food.

Cucumbers and melon count are one kind. Rabbi Judah says: two kinds.

Wheat and zunin do not constitute kilayim one with the other.

If one gave a cucumber as terumah and it was found to be bitter, or a melon and it was found to be rotten, it is terumah, but he must go back and give terumah again.

In the case of someone who gave a jar of wine as terumah and it was found to be vinegar - if he knew before he gave it that it was vinegar, the terumah is invalid but if it had turned sour after he had given it, it is terumah.

In case of doubt, it is terumah but he must give again.

The first terumah does not make produce into which it falls “doubtful terumah” on its own and it is not subject to the added fifth, nor does the second.

If one of them falls into ordinary produce, it does not make it “doubtful terumah”.

If the second of them falls into different ordinary produce, it also does not make it “doubtful terumah”.

But if both fall into one place, they do make it “doubtful terumah”, according to the size of the smaller of the two.

Partners took terumah, one after the other.

Rabbi Akiva says: both their terumah is terumah. But the sages say: the terumah of the first is terumah.

Rabbi Yose says: if the first gave the prescribed amount, the terumah of the second is not terumah, but if the first did not give the prescribed amount, the terumah of the second is terumah.

To what does this apply? When he did not speak. But if he allowed a member of his house, or his slave or maidservant to give terumah for him, his terumah is terumah.

If he annulled it before the taking of the terumah, the terumah is not terumah.

But if he annulled it after the terumah had been taken, the terumah is terumah.

Workers have no permission to take terumah, except for the grape-treaders, for they make the winepress impure immediately.

If one says: “The terumah of this pile is within it,” or, “its tithes are within it,” or, “the terumat ma'aser is within it:” Rabbi Shimon says: he has designated it.

But the sages say: not unless he said, “It is in the north or south of it.”

Rabbi Elazar Hisma says: one who says, “The terumah of this pile is taken from it for it,” he has thereby designated it.

Rabbi Eliezer ben Yaakov says: one who says, “The tenth part of this tithe is terumat ma'aser for it,” he has designated it.

Your fullness and your dema you shall not delay: the firstborn of your sons you shall give to me.

"Your fullness and your dema you shall not delay": "Your fullness" are bikkurim which are taken from fully ripened grain; your dema is teruma.

"You shall not delay": You shall not give second-tithe before first-tithe, first-tithe before terumah, or terumah before bikkurim.

He who gives terumah before first-fruits, or first tithe before terumah, or second tithe before first tithe, although he transgresses a negative commandment, that which he has done is done, for it is said: “Your fullness and your dema you shall not delay.” (Exodus 22:28).

But I do not know which takes precedence — terumah to bikkurim or bikkurim to terumah?

You would say, bikkurim takes precedence because they are called by four names — "first," "bikkurim," "terumah," and "dema."

They take precedence over terumah, which is called by only three names — "first," "terumah," and "ma'aser," which, in turn, takes precedence to ma'aser, which is called by only two names. And first-tithe, which is called by two names — "first" and "ma'aser" — takes precedence to second-tithe, which is called by only one name ("ma'aser").

From where do we derive that first-fruits must precede terumah, seeing that this one is called “terumah” and “the first” and the other one also called “terumah” and “the first”?

First-fruits take precedence since they are the first fruits of all produce. And terumah comes before the first tithe also because it is called “first.” And first tithe [precedes the second because it includes that which is called “first.”

And there [Jerusalem] you are to bring your burnt offerings and other sacrifices, your tithes and the terumah of your hands, your votive and freewill offerings, and the firstlings of your herds and flocks.

The choice first fruits of your soil you shall bring to the house of your God יהוה. You shall not boil a kid in its mother’s milk.

You shall take God's terumah from all your gifts . . .

Someone who intends to say ‘terumah’ and says ‘tithe’, or ‘tithe’ and says ‘terumah’; intends ‘burnt-offering’ and says ‘peace-offering’, or intends ‘peace-offering’ and says ‘burnt-offering’; intends to day ‘I will not enter this house,’ and says ‘that house’, intends ‘I will not derive any benefit from this person,’ and says ‘from that person,’ . . .

he has said nothing until his heart and mind are at one.

Terumah given by a non-Jew or a Samaritan is terumah and their tithes are tithes and their Temple dedications are dedications.

Rabbi Judah says: the law of the vineyard in the fourth year is not applicable to a non-Jew but the sages say: it is.

The terumah of a non-Jew makes produce into which it falls medumma and one is obligated to pay back an extra

fifth (if one eats it by accident).

But Rabbi Shimon exempts it.

One who sets aside only some terumah and tithes, may take terumah from it for itself, but may not take terumah from it for other produce.

Rabbi Meir says: he can also take terumah and tithes for produce elsewhere.

If someone had his produce in a storehouse, and he gave a seah to a Levite and a seah to a poor person, he may set aside another eight seahs and eat them, according to Rabbi Meir.

But the sages say: he may only set aside in proportion.

How much 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 went back and added 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.

If he went back and added to it, the extra amount is liable to tithes.

For the produce is already exempt so the status of teruma does not fall upon what he adds, therefore, this addition is completely forbidden and is liable for tithes.

If someone said to his agent: “Go and give terumah,” he should give terumah in accordance with the intention of the owner.

If he does not know the intent of the owner, he gives according to the average, one for every 50 parts.

If he reduced by ten parts or added by ten parts, his terumah is terumah. If his intention was to add even one part more, his terumah is not terumah.

Someone who wishes to give more terumah: Rabbi Eliezer says: he may give up to one in ten parts, as in the case of terumat maaser. More than this he should make it terumat maaser for other produce.

Rabbi Ishmael says: half non-sacred produce and half terumah.

Rabbi Tarfon and Rabbi Akiba say: as long as he retains a part as non-sacred produce.

On three occasions they measure the contents of the basket [used for measuring out terumat maaser and maaser]

At the time of the first-fruits, and of the late summer fruits, and in the middle of the summer. Someone who counts it is praiseworthy, someone who measures it is more praiseworthy, and the one who weighs them is most praiseworthy of all.

Rabbi Eliezer says: terumah can "go up" in a hundred and one parts.

Rabbi Joshua says: in anything over hundred parts, and this “over” has no definite measure.

Rabbi Yose ben Meshullam says: this "over" must be a kav [one-sixth of a seah] to a hundred seah, a sixth of the object that made the pile medumma.

Rabbi Joshua says: black figs can bring up white ones, and white ones can bring up black ones.

In the case of cakes of figs, the large can bring up the small, and the small can bring up the large.

Round cakes of figs can bring up brick-shaped cakes, and brick-shaped cakes can bring up round ones.

Rabbi Eliezer prohibits.

Rabbi Akiba says: if the kind which fell in is known, then the one kind cannot bring up the other kind, but if the kind is not known, the one kind can bring up the other.

How so? If there were fifty black figs and fifty white figs, and a black fig fell in, the black figs are forbidden, but the white figs are permitted; and if a white fig fell in them, the white figs are forbidden and the black figs are permitted.

If it is unknown which kind fell in, then each kind helps to bring up the other.

In this case, Rabbi Eliezer is stringent and Rabbi Joshua is lenient.

But in this, Rabbi Eliezer is more lenient and Rabbi Joshua more stringent: in the case of someone pressing a liter of dried figs into a jar and he didn’t know which one [which jar].

Rabbi Eliezer says: they are to be regarded as if they were individual [groups of pressed figs], so that those below can bring up those above.

Rabbi Joshua says: it cannot be brought up unless there are a hundred jars.

A seah of terumah which fell on top of a pile and someone skimmed it off: Rabbi Eliezer says: if there are hundred seahs in what he skimmed off, it can be taken out with one hundred to one. But Rabbi Joshua says: it cannot be brought up.

If a seah of terumah fell on top of a pile, one must skim it off. If so, why did they say that terumah can be taken up in one hundred and one parts? If it is not known whether it has become mixed up or where it has fallen.

Two baskets or two piles and a seah of terumah fell on top of one of them and it is not known into which it had fallen, they bring up the terumah in the other.

Rabbi Shimon says: even if they are in two cities, they bring up the terumah in the other.

Rabbi Yose said: A case once came before Rabbi Akiva concerning fifty bundles of vegetables into which a bundle of the same size had fallen, half of which was terumah.

And I said in front of him, that it can be brought up, not because terumah can be brought up in fifty-one, but because there were one hundred and two halves there.

If a seah of unclean terumah fell into less than a hundred seahs of hullin, or first tithe, or second tithe, or dedicated property, whether these were unclean or clean, they must all be left to rot.

If the seah was clean, it must [all] be sold to priests at the price of terumah, excluding the value of that seah itself.

If it fell into first tithe, he should declare it terumat maaser. And if it fell into second tithe or dedicated property, they must be redeemed.

If the hullin was unclean, it may be eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough so that the size of one egg be not in any one place.

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.

A seah of unclean terumah which fell into a hundred of clean hullin.

Rabbi Eliezer says, "It should be taken up and burnt, for I say that the seah taken up is the one that fell in."

But the sages say, it should be taken up and eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough less than the size of one egg.

A seah of clean terumah that fell into a hundred of unclean hullin goes up and is eaten in small quantities, or roasted, or kneaded with fruit juice, or divided into pieces of dough less than the size of one egg.

A seah of unclean terumah that falls into one hundred seahs of clean terumah: Bet Shammai prohibits, and Bet Hillel permits.

Bet Hillel said to Bet Shammai: since clean is forbidden to non-priests and unclean is forbidden to priests, then just as clean [terumah] is brought up, so too unclean [terumah] can be brought up.

Bet Shammai answered them: No! If hullin, which is treated more leniently, in that it is permitted to non-priests, allows us to bring up clean [terumah that falls into it], does terumah, which is more stringent in that it is forbidden to non-priests, also allow us to bring up that which is unclean?

After they had agreed, Rabbi Eliezer said: it should be taken up and burned. But the sages say: it is gone because it is a tiny proportion.

A seah of terumah that fell into a hundred. He lifted it out and it fell into another place.

Rabbi Eliezer says: it renders medumma as though it were certainly terumah.

But the sages say: it only renders medumma in proportion [1%].

A seah of terumah fell into less than a hundred and rendered it medumma. Part of this medumma then fell into another place.

Rabbi Eliezer says it renders it medumma as certain terumah would have done so.

But the sages say: medumma only renders medumma in proportion; that which is leavened [with terumah] only renders other dough leavened with it [terumah] in proportion; and drawn water only disqualifies a mikveh in proportion.

A seah of terumah fell into a hundred. If he lifted it up, and then another fell in, and he lifted another out and another fell in, the pile is permissible as long as the amount of terumah does not exceed that of the hullin.

A seah of terumah which fell into a hundred and, before he could take it up, another fell in, is forbidden.

And Rabbi Shimon permits it.

A seah of terumah fell into a hundred, and they were ground together and reduced in bulk, just as the hullin was reduced so too the terumah was reduced, and it is permitted.

If a seah of terumah fell into less than a hundred and they were ground together and increased in bulk, just as the hullin became more, so too the terumah became more, and it is forbidden.

If it is known that the kernels of hullin were better than the terumah, it is permitted.

If a seah of terumah fell into less than a hundred [of hullin], and more hullin fell in afterwards, if it was accidental it is permissible, but if intentional it is forbidden.

ור' שמעון מתיר – If it was not known to him about first falling until it fell a second time, Rabbi Shimon admits that it is like the case when they fell at the same time. But he disputes where it was known to him in the meantime and he did not have the opportunity to lift it up until another fell, Rabbi Shimon holds that since he was about to lift it up is like something that has been lifted up, and he goes according to his usual reasoning:

He who is about to be sprinkled is considered as if it was sprinkled.

But the Sages state that in this case it was not lifted, and the Halakha is according to the Sages.

Rebbi Abbahu in the name of Rebbi Joḥanan.

All forbidden things are permitted if one diluted them in error but forbidden if done intentionally.

Is that not the Mishnah: “if it was in error, it is permitted, if intentional, it is forbidden”? The Mishnah, about terumah, comes to tell you about all other things.

Someone who eats terumah by mistake must repay the principal plus a fifth, whether he eats it or drinks it, or anoints himself with it, and 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 even if the priest wishes to waive it, he may not do so.

האוכל תרומה שוגג משלם קרן וחומש – It is written (Leviticus 22:14): “If a person eats a holy thing by mistake, he shall add one-fifth of its value and give the priest the holy thing.”

And the one-fifth is one quarter of what he ate, i.e. if he ate terumah that was worth a dinar, he pays a dinar and one-quarter, which are in all, five-fourths dinar, that is to day that the principle with its fifth is five, and all the added-fifths mentioned in the Torah are similar.

A daughter of an Israelite who ate terumah and afterwards married a priest. If she ate terumah which had not yet been acquired by a priest, she repays to herself the principal and the fifth. But if a priest had already acquired the terumah she had eaten, she must repay the principal to the owners, and the fifth to herself, because they said that he who eats terumah unwittingly, pays the value to the owners and the fifth to whoever he wants.

Someone who gives his workmen or his guests terumah to eat must repay the principal while they must pay the fifth, according to Rabbi Meir.

But the sages say: they must pay both the principal and the fifth, and he must pay them for the price of their meal.

Someone who stole terumah but did not eat it must return double the principal at the price of terumah.

If he ate it, he must pay twice the principal plus a fifth, one principal and a fifth at the price of hullin, and the other principal at the price of terumah.

If someone stole terumah of dedicated property and ate it, he must repay two fifths and the principal, for the laws of double-payment do not apply to dedicated property.

One does not make repayment from gleanings, from forgotten sheaves, from peah or from ownerless property.

Nor from maaser rishon from which terumah has been taken, nor from maaser sheni or dedicated produce which has been redeemed, because one dedicated thing cannot be used to redeem another dedicated thing, in the words of Rabbi Meir.

But the sages permit with these.

Rabbi Eliezer says: one makes repayment in one species for another, provided that it is from a superior kind for an inferior kind.

Rabbi Akiva says: they may make repayment only from the same kind. Hence if someone ate cucumbers grown a year before the seventh year, he must wait for those grown after the termination of the seventh year and repay with them.

The same source which causes Rabbi Eliezer to be lenient causes Rabbi Akiva to be stringent, for it says: “And he shall give the priest the holy thing” (Leviticus 22:14), i.e. whatever is suitable to become “holy,” in the words of Rabbi Eliezer. But Rabbi Akiva says: “And he shall give the priest the holy thing” i.e. the same kind of holy thing which he ate.

Someone who eats a holy thing by mistake must add a fifth to it and give the holy thing to the priest.

Someone who eats terumah on purpose must repay the principal but not the fifth. The repayment remains hullin. If the priest wishes to waive it, he may do so.

A daughter of a priest who married an Israelite and afterwards ate terumah must repay the principal but not the fifth and her death-penalty is by burning.

If she married anyone ineligible [to marry her], she must pay back both the value and the fifth, and her death-penalty is by strangling, according to Rabbi Meir.

But the sages say: in either case, she repays the principal but not the fifth and her death-penalty is by burning.

Someone who feeds his minor children [terumah], or his slaves, whether of majority age or minors, or someone who eats terumah from outside the Land, or less than an olive’s bulk of terumah, must repay the value, but not the fifth; and the repayment remains hullin. Therefore, if the priest wishes to forgive the repayment, he may.

This is the general principle: if anyone has to repay both the principal and the fifth, the repayment becomes terumah and, if the priest desires to waive the repayment, he may not.

If anyone has to repay the principal but not the fifth, the repayment remains hullin and, if the priest desires to waive the repayment, he may do so.

The following are liable for tithes, but exempt from hallah: rice, millet, poppy-seed, sesame seeds, pulse, and less than five-fourths of grain.

Sponge-cakes, honey-cakes, dumplings, a cake cooked in a pan and medumma are exempt from hallah.

If there were two baskets, one of terumah and one of hullin, into one of which a seah of terumah fell, and it is not known into which it fell, I say that it fell into that of the terumah.

It is not known which was terumah and which was hullin, and he ate from one of them. He is exempt and the second basket is treated as terumah and subject to the laws of hallah, according to Rabbi Meir.

But Rabbi Yose exempts it.

If another person ate the second basket he is exempt. If one person ate both, he must repay the value of the smaller of the two.

If one of them fell into hullin it does not make it medumma and the second is treated as terumah and subject to the law of hallah,

according to Rabbi Meir.

But Rabbi Yose exempts it.

If the second falls elsewhere it does not make it medumma. If both fall into one place, they make it medumma according to the smaller of the two.

If someone sowed one of them he is exempt

and the second is treated as terumah and subject to the law of hallah, according to Rabbi Meir.

But Rabbi Yose exempts it.

If another person sowed the second he is exempt. If one person sowed both, if it is of a kind whose seed disintegrates it is permitted, but if it is of the kind whose seed does not disintegrate it is forbidden.

If a woman was eating terumah, and they came and said to her, “Your husband is dead”, or “He divorced you.”

So too, if a slave was eating terumah, and they came and said to him: “Your master is dead”, or “He sold you to an Israelite”, or “He gave you away as a gift”, or “He freed you.”

So too, if a priest was eating terumah and it became known that he was the son of a divorced woman or a halutzah.

Rabbi Eliezer says they must repay both the principal and the fifth and Rabbi Joshua exempts them.

If he was standing and sacrificing on the altar and it became known that he was the son of a divorced woman or a halutzah: Rabbi Eliezer says all the sacrifices he had offered on the altar are disqualified. and Rabbi Joshua pronounces them valid.

If it became known that he possessed a blemish, his service is disqualified.

In all the above cases, if terumah was still in their mouth: Rabbi Eliezer says they may swallow it and Rabbi Joshua says they must spit it out.

If they said to him, “You have become unclean”, or “the terumah has become unclean”, Rabbi Eliezer says he may swallow it and Rabbi Joshua says he must spit it out.

If they said to him, “You were unclean” or “the terumah was unclean”, or it became known that it was untithed, or that it was first tithe from which terumah had not yet been taken, or second tithe or dedicated produce that had not been redeemed, or if he tasted the taste of a bug in his mouth, he must spit it out.

If he was eating a bunch of grapes, and he entered from the garden into the courtyard, Rabbi Eliezer says he may finish eating. and Rabbi Joshua says he may not finish.

If dusk set in at the eve of Shabbat, Rabbi Eliezer says he may finish eating and Rabbi Joshua says he may not finish.

The rabbis prohibited drinks that had been left out uncovered because they feared that snakes would have drunk from them and put venom in them.

But now, when snakes are not commonly-found amongst us, they are permitted.

If wine of terumah was left out uncovered, it must be poured out, and there is no need to say this in the case of hullin.

Three kinds of liquids are forbidden if they are left out uncovered: water, wine and milk. All other drinks are permitted.

For how long do they need to remain out to be prohibited? The time it takes the snake to creep out from a place near by and drink.

The amount of water that can be left uncovered: sufficient for the poison to be dissipated.

Rabbi Yose says: in vessels any quantity [is forbidden], but for water on the ground, it must be forty se'ahs [80 gallons].

Figs, grapes, cucumbers, pumpkins, melons or watermelons that have bite marks, [even if they are in a jar] [even if they are the quantity of a kikar], both large or small, both plucked or still attached to the soil, are forbidden as long as there is moisture in them.

Something bitten by a snake is forbidden on account of danger to life.

Even a "kikar". The issue is that they are the quantity of one kikar [60 pounds] but a person still shouldn't eat anything from them.

Similarly, figs, grapes, squash, pumpkins, watermelons or cucumbers that have holes, even if they were very big, both plucked or attached to the soil, and even if they were in a jar, as long as there is moisture in them, are forbidden if they were found to be bitten in case a snake or another animal has bitten them.

Even if he saw a bird or a mouse sitting and nibbling, they are forbidden in case it was nibbling in the place of the bite.

A wine-filter is forbidden because of uncovering.

Rabbi Nehemiah permits it.

A jar of terumah which may have become impure.

Rabbi Eliezer says: if it had been deposited in an exposed place, he must now place it in a hidden place; and if it had formerly been uncovered, it must now be covered.

But Rabbi Joshua says: if it had been in a hidden place, he must now place it in an exposed place; and if it had formerly been covered up, he must now uncover it.

Rabban Gamaliel says: let him not do anything new to it.

A jar [terumah] was broken in the upper part of the wine-press, and the lower part was unclean.

Rabbi Eliezer and Rabbi Joshua agree that if one can save at least a reviit of it in cleanness he should save it.

And if not, Rabbi Eliezer says: let it flow down and become unclean of its own accord, and let him not make it unclean with his own hands.

Similarly a jar of oil which spilled.

Rabbi Eliezer and Rabbi Joshua agree that if he can save at least a reviit in purity he should save it;

And if not, Rabbi Eliezer says: let it flow down and be swallowed up by the ground, and let him not make it unclean with his own hands.

Concerning both cases Rabbi Joshua said: This is not the kind of terumah over which I am cautioned lest I defile it, but rather to eat of it and not to defile it.

If one was passing from place to place with loaves of terumah in his hand and a Gentile said to him: “Give me one of these and I will make it unclean; for if not, I will defile them all,” let him defile them all, and not give him deliberately one to defile, the words of Rabbi Eliezer.

But Rabbi Joshua says: he should place one of them on a rock.

All agree on this - Rabbi Joshua does not dispute - and thus it is on every similar issue.

He who plants terumah unwittingly should overturn it but, if intentionally, must leave it.

If it had grown a third of its full size, whether he had planted it unwittingly or intentionally, he must leave it.

With flax, even planted intentionally, he must overturn it.

It is subject to gleanings, the forgotten sheaf and peah, and poor Israelites and poor priests may glean them.

Poor Israelites must sell theirs to priests for the price of terumah and the money is theirs.

Rabbi Tarfon says: only poor priests may glean, in case they forget and put it into their mouths.

Rabbi Akiva said to him: if that be so, then only those who are clean should be allowed to glean.

It is subject to tithes and poor man’s tithe and poor Israelites and poor priests may take them.

Poor Israelites sell theirs to priests for the price of terumah and the money is theirs.

He who beats the grain with sticks is to be praised.

How should he thresh it? He suspends baskets from the neck of the animal and places in them the same species, with the result that he will neither muzzle the animal nor feed it terumah.

What grows from terumah is terumah, but that which grows from growths is hullin. But growths of untithed produce, first tithe, after-growths from the sabbatical year, terumah grown outside the land, medumma and first-fruits are hullin.

Growths of dedicated produce and second tithe are hullin and are to be redeemed when sown.

If he sowed with one of these baskets he is exempt, and the second is treated as if it were terumah . . . if one man uses both as seed, if it is of a kind whose seed disintegrates it is permissible, but if it is of the kind whose seed does not disintegrate it is prohibited.

If a hundred rows were planted with terumah and one with hullin, they all are permitted, if they are of a kind whose seed disintegrates.

But if they are of a kind whose seed does not disintegrate then, even if there are a hundred of hullin and one of terumah, they all are prohibited.

As for untithed produce, what grows from it is permissible if of a kind whose seed disintegrates.

But if of a kind whose seed does not disintegrate, then even what grows from plants which grew out of it are forbidden.

Which is the kind whose seed does not disintegrate? Like luf, garlic and onions.

Rabbi Judah says: garlic is like barley.

Someone who weeds leek-plants with a non-Jew, even though the produce is untithed, may eat from them in a casual fashion.

Saplings of terumah which had become unclean and were re-planted, become clean from their uncleanness. But eating them is forbidden until he lops off the edible part.

Rabbi Judah says: until he lops it off twice.

An onion which was placed into lentils: if whole, it is permissible; if he cut it, if it gives flavour.

And other dishes, whether whole or cut up, if it gives flavour.

Rabbi Judah permits it in the case of mashed fish, because it is used only to remove the unpleasant flavor.

If an apple was chopped and put into dough and leavened it, it is forbidden.

If barley fell into a water-cistern, even though it stinks up the water, the water is permissible.

The cohen tastes them because he is permitted to eat both terumah and hullin.

If it has the taste of terumah, the whole dish is prohibited to foreigners (non-cohanim), and, if not, it is all hullin as it was.

Someone who removes warm bread from an oven and places it over an open barrel of terumah wine: Rabbi Meir forbids and Rabbi Judah permits it.

Rabbi Yose permits with wheat and forbids with barley because barley absorbs.

If an oven was heated with cumin of terumah and bread was baked in it, the bread is permitted, for there is no taste of cumin, just the smell of cumin.

He need not set aside from the stalks. Even though the taste of the stalk/tree and its fruit are equivalent.

Fenugreek which fell into a vat of wine: if it was terumah or second tithe and the seed was enough to give flavour . . . but not with the stalk.

If it was seventh year produce or kilayim in vineyards, or dedicated produce, [it is forbidden] if in seed and stalk together there is sufficient to give flavour.

If someone had bunches of fenugreek of mixed seeds of the vineyard, they must be burned.

If he had bunches of fenugreek of untithed produce, he must beat them and calculate the amount of seed within them and set aside from the seed, but he need not set aside from the stalks.

But if he did set aside [from the stalks] he must not say: “I will beat out and take the stalks and give only the seed” but he must give the stalks together with the seed.

Olives of hullin which were pickled together with olives of terumah, whether it was a case of crushed hullin with crushed terumah, or crushed hullin with whole terumah, or with juice of terumah, they are forbidden.

But if whole hullin were pickled with crushed terumah, they are permitted.

Unclean fish which was pickled with clean fish:If the jug contains two seahs and the unclean fish weighs ten zuz in Judean measure, which is five selas in Galilean measure, the brine is forbidden.

Rabbi Judah says: it needs be a reviit in two seahs.

Rabbi Yose says: one in sixteen of it.

If unclean locusts were pickled together with clean ones, they do not make the brine forbidden.

Rabbi Zadok testified that the brine of unclean locusts is clean.

Pickles pickled together are permitted, other than with allium [onions, garlic, leeks]. Allium of hullin [pickled] with allium of terumah, or other vegetables of hullin with leeks of terumah are forbidden. But allium of hullin with vegetables of terumah are permitted.

Rabbi Joḥanan said, one does not speak of pickling but, instead, of boiling. Being pickled is like being boiled.

Rabbi Yose says: Anything boiled with beets is forbidden, because they give flavour.

Rabbi Shimon says: cabbage from an irrigated field with cabbage from a field watered by rain is forbidden because it absorbs.

Rabbi Akiva says: all things cooked together are permitted, except those with meat.

Rabbi Yohanan ben Nuri says: liver makes other things forbidden but does not become forbidden, because it gives off but does not absorb.

An egg boiled with spices is forbidden - even its yolk is forbidden, because it absorbs.

Water in which terumah has been stewed or pickled is forbidden to non-priests.

One does not put a pressed fig-cake or dried figs into fish-fat, since it spoils them, but one may places wine into fish-brine.

One does not perfume the oil, but one puts honey and pepper into wine.

One does not boil terumah wine, because it decreases it. Rabbi Judah permits, because it improves it.

For 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; Rabbi Joshua exempts from the fifth.

Rabbi Eliezer declares them susceptible to uncleanness as drinks. 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.

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.

One does 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 that which comes from olives and grapes.

One does not bring liquids as first fruits, except that which comes from olives and grapes.

And no fruit juice is susceptible to uncleanness as liquids except that which comes from olives and grapes.

And nothing can be offered on the altar except that which comes from olives and grapes.

The stems of fresh figs and dried figs, klisim [species of fig, according to Rambam] and carobs of terumah are forbidden to non-priests.

Rebbi Zeïra said in the name of Rebbi Eleazar, our Mishnah refers to when they stick in the food.

Seeds of terumah are prohibited while he is gathering them in but if he throws them away they are permitted.

Similarly, the bones of holy things are prohibited while he is gathering them in but if he throws them away they are permitted.

Coarse bran is permitted.

Fine bran of new wheat is forbidden and of old wheat is permitted: one treats terumah as one treats hullin.

Someone who sifts a kav or two from a seah of wheat, must not throw away the rest, but rather he should put it in a hidden place.

Fine bran. Of new wheat of terumah is forbidden to foreigners, because the new is moist and does not grind well, and much flour remains mixed in with the bran.

If a storage-bin was cleared of terumah wheat, we don't oblige him to sit and collect each grain, but rather he may sweep it all up in his usual manner and then store hullin in it.

Similarly, if a jar of oil is upset, they do not need to force him to sit down and scoop it up, but he may deal with it as he would in a case of hullin.

One who pours from jar to jar and three drops drip, he may place in it hullin. But if he inclined the jar [on its side] in order to drain it, it is terumah.

How much terumat maaser of demai must there be for him to take it to the priest? One eighth of an eighth [of a log].

Vetches of terumah may be given to cattle, to wild beasts or fowls.

If an Israelite hired a cow from a priest, he may give it vetches of terumah to eat. But if a priest hired a cow from an Israelite, even though the responsibility of feeding it is his, he must not feed it with vetches of terumah.

If an Israelite takes a share in a cow from a priest, he must not feed it with vetches of terumah. But if a priest takes a share of a cow from an Israelite, he may feed it on vetches of terumah.

When did they decree about vetches? Rebbi Yose says, during a famine; Rebbi Ḥananiah in the name of Rebbi, in the time of David.

They said, both are the same.

One may light terumah oil that has to be burnt in synagogues, houses of study, dark alleys, and for sick people with permission of the Cohen.

If the daughter of an Israelite married to a Cohen regularly goes to her father's house, her father may light it with her permission.

One may also light it in a house of celebration but not in a house of mourning, according to Rabbi Judah.

Rabbi Yose says, in a house of mourning, but not in a house of celebration.

Rabbi Meir forbids it in both places. But Rabbi Shimon permits it in both places.

“One may light terumah oil that has to be burnt in synagogues, houses of study, dark alleys, and for sick people with permission of the Cohen.”

Simeon bar Abba in the name of Rebbi Joḥanan, the Mishnah says: “and near the sick with permission of the Cohen.” That means, the earlier parts of the Mishnah even without the permission of a Cohen.

Rebbi Ḥiyya stated: “Sickbed visits have no measure.”

We will return to you, Tractate Terumot, and you will return to us; our mind is on you, Tractate Terumot, and your mind is on us; we will not forget you, Tractate Terumot, and you will not forget us – not in this world and not in the next world.