bikkurim

These may be given to any priest: Devoted things (haramim); Firstlings; The redemption of the first born; The [lamb substituted as] ransom for the firstling of a donkey; The shoulder, the two cheeks and the maw; The first of the fleece; Oil [fit only] for burning; Consecrated food [which must be eaten] within the Temple; And bikkurim. Rabbi Judah prohibits bikkurim. Vetches of terumah: Rabbi Akiva permits, But the sages prohibit.

These may be given to any priest: Devoted things (haramim); Firstlings; The redemption of the first born; The [lamb substituted as] ransom for the firstling of a donkey; The shoulder, the two cheeks and the maw; The first of the fleece; Oil [fit only] for burning; Consecrated food [which must be eaten] within the Temple; And bikkurim. Rabbi Judah prohibits bikkurim. Vetches of terumah: Rabbi Akiva permits, But the sages prohibit.

Nittai of Tekoa brought hallah-portions from Be-Yitur, but they did not accept from him. The people of Alexandria brought hallah, but they did not accept from them. 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).

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.

There are some who bring bikkurim and recite [the declaration]; others who only bring, but do not recite; and there are some who neither bring nor recite. The following are those that do not bring: one who plants [a vine] on his own property, but buries [a shoot in the ground] so that [it] grows on property belonging to [another] individual or to the public. And similarly if one buries [a shoot in the ground] of another person’s private property or in public property, so that it grows on his own property; Or, if one plants [a vine] on his own [property] and [buries it in the ground] so that it still grows on his own property, but there is a private or public road between, such a one does not bring [bikkurim.] Rabbi Judah says: such a one has to bring bikkurim.

There are some who bring bikkurim and recite [the declaration]; others who only bring, but do not recite; and there are some who neither bring nor recite. The following are those that do not bring: one who plants [a vine] on his own property, but buries [a shoot in the ground] so that [it] grows on property belonging to [another] individual or to the public. And similarly if one buries [a shoot in the ground] of another person’s private property or in public property, so that it grows on his own property; Or, if one plants [a vine] on his own [property] and [buries it in the ground] so that it still grows on his own property, but there is a private or public road between, such a one does not bring [bikkurim.] Rabbi Judah says: such a one has to bring bikkurim.

There are some who bring bikkurim and recite [the declaration]; others who only bring, but do not recite; and there are some who neither bring nor recite. The following are those that do not bring: one who plants [a vine] on his own property, but buries [a shoot in the ground] so that [it] grows on property belonging to [another] individual or to the public. And similarly if one buries [a shoot in the ground] of another person’s private property or in public property, so that it grows on his own property; Or, if one plants [a vine] on his own [property] and [buries it in the ground] so that it still grows on his own property, but there is a private or public road between, such a one does not bring [bikkurim.] Rabbi Judah says: such a one has to bring bikkurim.

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).

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).

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).

These bring [bikkurim] but do not read the declaration: The convert, since he cannot say: “Which the Lord has sworn to our fathers, to give to us” (Deuteronomy 26:3). If his mother was an Israelite, then he brings bikkurim and recites. When he prays privately, he says: “God of the fathers of Israel,” but when he is in the synagogue, he should say: “The God of your fathers.” But if his mother was an Israelite, he says: “The God of our fathers’.

These bring [bikkurim] but do not read the declaration: The convert, since he cannot say: “Which the Lord has sworn to our fathers, to give to us” (Deuteronomy 26:3). If his mother was an Israelite, then he brings bikkurim and recites. When he prays privately, he says: “God of the fathers of Israel,” but when he is in the synagogue, he should say: “The God of your fathers.” But if his mother was an Israelite, he says: “The God of our fathers’.

Rabbi Eliezer ben Yaakov says: a woman who is a daughter of a convert may not marry a priest unless her mother was herself an Israelite. [This law applies equally to the offspring] whether of proselytes or freed slaves, even to ten generations, unless their mother is an Israelite. A guardian, an agent, a slave, a woman, one of doubtful sex, or a hermaphrodite bring the bikkurim, but do not recite, since they cannot say: “Which you, O Lord, have given to me” (Deuteronomy 26:10).

One who buys two trees [that had grown] in property belonging to his fellow brings bikkurim but does not recite the declaration. Rabbi Meir says: he brings and recites. If the well dried up, or the tree was cut down, he brings but does not recite. Rabbi Judah says: he brings and recites. From Atzeret (Shavuot) until the Festival (of Sukkot) he brings and recites. From the Festival (of Sukkot) and until Hannukah he brings, but does not recite. Rabbi Judah ben Batera says: he brings and recites.

If one set aside his bikkurim and [afterwards] sold his field, he brings but does not recite. The second one [who bought the field] does not bring [bikkurim] of the same species, but of another species he brings and recites. Rabbi Judah says: he may also bring of the same kind and recite.

If one set aside his bikkurim and [afterwards] sold his field, he brings but does not recite. The second one [who bought the field] does not bring [bikkurim] of the same species, but of another species he brings and recites. Rabbi Judah says: he may also bring of the same kind and recite.

If one set aside his bikkurim and they were robbed, or rotted, were stolen or lost, or became unclean, he must bring others in their place, but does not recite [the declaration]. These others are not subject to the law of the [added] fifth. If they become unclean while in the Temple court, he must scatter them and he does not recite.

From where do we know that one is responsible [for his bikkurim] until he brings them to the temple Mount? Because it says: “The first of the first-fruits of your land you shall bring into the house of the Lord your God” (Exodus 23:19) this teaches that he is responsible until he brings them to the Temple Mount. If he brought [bikkurim] of one kind and made the recital and then brought of another kind, he does not make a [second] recital.

From where do we know that one is responsible [for his bikkurim] until he brings them to the temple Mount? Because it says: “The first of the first-fruits of your land you shall bring into the house of the Lord your God” (Exodus 23:19) this teaches that he is responsible until he brings them to the Temple Mount. If he brought [bikkurim] of one kind and made the recital and then brought of another kind, he does not make a [second] recital.

These bring and recite: [One who brings bikkurim] from Atzeret until the Festival [of Sukkot], from the seven species, from fruit grown on the mountains, or dates grown in the valleys, from oil-olives, and from [produce] from the other side of the Jordan. Rabbi Yose the Galilean says: one does not bring [bikkurim] from transjordania, since that is not a land flowing with milk and honey.

These bring and recite: [One who brings bikkurim] from Atzeret until the Festival [of Sukkot], from the seven species, from fruit grown on the mountains, or dates grown in the valleys, from oil-olives, and from [produce] from the other side of the Jordan. Rabbi Yose the Galilean says: one does not bring [bikkurim] from transjordania, since that is not a land flowing with milk and honey.

One who bought three trees in another’s field, he brings [bikkurim] and recites. Rabbi Meir says: even [if he bought] only two. If he bought one tree with its land, he brings [bikkurim] and recites. Rabbi Judah says: even sharecroppers and leasers bring and recite.

One who bought three trees in another’s field, he brings [bikkurim] and recites. Rabbi Meir says: even [if he bought] only two. If he bought one tree with its land, he brings [bikkurim] and recites. Rabbi Judah says: even sharecroppers and leasers bring and recite.

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.

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.

There are [laws] which apply to [second tithe] and bikkurim but not to terumah: That [second] tithe and bikkurim must to be brought to [the appointed] place; They require confession; They are forbidden to an onen. But Rabbi Shimon permits [bikkurim to an onen]; They are subject to [the law of] removal. But Rabbi Shimon exempts [bikkurim from removal]. And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.] And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle; But Rabbi Shimon permits. These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

There are [laws] which apply to [second tithe] and bikkurim but not to terumah: That [second] tithe and bikkurim must to be brought to [the appointed] place; They require confession; They are forbidden to an onen. But Rabbi Shimon permits [bikkurim to an onen]; They are subject to [the law of] removal. But Rabbi Shimon exempts [bikkurim from removal]. And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.] And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle; But Rabbi Shimon permits. These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

There are [laws] which apply to [second tithe] and bikkurim but not to terumah: That [second] tithe and bikkurim must to be brought to [the appointed] place; They require confession; They are forbidden to an onen. But Rabbi Shimon permits [bikkurim to an onen]; They are subject to [the law of] removal. But Rabbi Shimon exempts [bikkurim from removal]. And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.] And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle; But Rabbi Shimon permits. These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

There are [laws] which apply to [second tithe] and bikkurim but not to terumah: That [second] tithe and bikkurim must to be brought to [the appointed] place; They require confession; They are forbidden to an onen. But Rabbi Shimon permits [bikkurim to an onen]; They are subject to [the law of] removal. But Rabbi Shimon exempts [bikkurim from removal]. And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.] And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle; But Rabbi Shimon permits. These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

There are [laws] which apply to [second tithe] and bikkurim but not to terumah: That [second] tithe and bikkurim must to be brought to [the appointed] place; They require confession; They are forbidden to an onen. But Rabbi Shimon permits [bikkurim to an onen]; They are subject to [the law of] removal. But Rabbi Shimon exempts [bikkurim from removal]. And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.] And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle; But Rabbi Shimon permits. These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

There are [laws] which apply to terumah and maaser [sheni] but not to bikkurim: Terumah and the [second] tithe render forbidden [the contents of] the threshing-floor; They have a set amount. They apply to all produce; Both during and after Temple times; [And they apply to to produce grown] by sharecroppers, leasers, or occupiers of confiscated property (sikarikon), or a robber. These are [the laws] which apply to terumah and maaser [sheni], but not to bikkurim.

There are [laws] which apply to terumah and maaser [sheni] but not to bikkurim: Terumah and the [second] tithe render forbidden [the contents of] the threshing-floor; They have a set amount. They apply to all produce; Both during and after Temple times; [And they apply to to produce grown] by sharecroppers, leasers, or occupiers of confiscated property (sikarikon), or a robber. These are [the laws] which apply to terumah and maaser [sheni], but not to bikkurim.

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.

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.

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.

The terumah of tithe is like bikkurim in two ways, and like terumah in two other ways: It may be taken from pure produce for impure produce; And from such produce that is not in close proximity, like bikkurim. And it renders the contents of the threshing-floor forbidden, And it has a prescribed amount like terumah.

The terumah of tithe is like bikkurim in two ways, and like terumah in two other ways: It may be taken from pure produce for impure produce; And from such produce that is not in close proximity, like bikkurim. And it renders the contents of the threshing-floor forbidden, And it has a prescribed amount like terumah.

How does one set aside bikkurim? A man goes down into his field, he sees a fig that ripened, or a cluster of grapes that ripened, or a pomegranate that ripened, he ties a reed-rope around it and says: “Let these be bikkurim.” Rabbi Shimon says: even so, he must again designate them as bikkurim after they have been plucked from the soil.

How does one set aside bikkurim? A man goes down into his field, he sees a fig that ripened, or a cluster of grapes that ripened, or a pomegranate that ripened, he ties a reed-rope around it and says: “Let these be bikkurim.” Rabbi Shimon says: even so, he must again designate them as bikkurim after they have been plucked from the soil.

How does one set aside bikkurim? A man goes down into his field, he sees a fig that ripened, or a cluster of grapes that ripened, or a pomegranate that ripened, he ties a reed-rope around it and says: “Let these be bikkurim.” Rabbi Shimon says: even so, he must again designate them as bikkurim after they have been plucked from the soil.

How were the bikkurim taken up [to Jerusalem]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad, and they would spend the night in the open street and they would not entering any of the houses. Early in the morning the officer would say: “Let us arise and go up to Zion, into the house of the Lord our God” (Jeremiah 31:5).

Those who lived near [Jerusalem] would bring fresh figs and grapes, while those who lived far away would bring dried figs and raisins. An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head. The flute would play before them until they would draw close to Jerusalem. When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim. The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth. All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”

The rich would bring their bikkurim in baskets overlaid with silver or gold, while the poor used wicker-baskets of peeled willow-branches, and the baskets and the bikkurim were given to the priest.

The rich would bring their bikkurim in baskets overlaid with silver or gold, while the poor used wicker-baskets of peeled willow-branches, and the baskets and the bikkurim were given to the priest.

Rabbi Shimon ben Nanas says: they would decorate the bikkurim [with produce] other than the seven species. But Rabbi Akiva says: they may decorate only with produce of the seven kinds.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim. The additions to the bikkurim must be of a like kind; But the ornamentations can be of a different kind. The additions to the bikkurim can only be eaten in purity, and are exempt from demai. But the ornamentations of the bikkurim are subject to demai.

When did they say that the additions to the bikkurim are like bikkurim [themselves]? When they come from the land [of Israel]; but if they do not come from the land, they were not regarded as bikkurim [themselves].

When did they say that the additions to the bikkurim are like bikkurim [themselves]? When they come from the land [of Israel]; but if they do not come from the land, they were not regarded as bikkurim [themselves].

When did they say that the additions to the bikkurim are like bikkurim [themselves]? When they come from the land [of Israel]; but if they do not come from the land, they were not regarded as bikkurim [themselves].

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.

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.

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.

No, to exclude only the Second Passover which is similar to it. This is also reasonable, for we have learned, The bikkurim require a sacrifice, a psalm, waving and staying overnight. Now who is it that you heard saying that waving is required? R. Judah, and it states that it requires staying overnight.

But perhaps it follows R. Eliezer b. Yaakov, for it has been taught, “And the priest shall take the basket out of your hand” (Deuteronomy 26:4) this teaches that bikkurim require waving, the words of R. Eliezer b. Jacob.

For common food and tithe how can washing of hands be needed? For I can adduce against this Mishnah the following, viz., The heave offering and the firstfruits involve to one who transgresses with respect to them death and compensation to the amount of one fifth part beyond the price, and it is forbidden to strangers to share in them, and these are the property of the priest and are mixed with one hundred and one things, and they are subject to the washing of hands and waiting till the going down of the sun (Bikkurim, ii. 1, and elsewhere). Lo, this is the case with heave-offering and firstfruits, but it is not the case with tithe, much less with common food. There is a difficulty when we place tithe against tithe, and there is a difficulty when we place common food against common food. It is all right in the case of tithe against tithe. It does not present a difficulty. The one opinion is that of R. Meir, and the other that of our Rabbis. For there is a canonical Mishnah, Everything which is subject to the duty of going to the water, as far as the scribes have taught, defiles hallowed things, but only disqualifies heave-offering and leaves common food and tithe unaffected. These are the words of R. Meir, but wise men consider tithe affected (Chullin 33b, i. 1, Sota 30a, ii. 4).