terumah

If a seah of terumah fell into a hundred [of hullin], and before he could take it out, another fell in, the whole becomes forbidden. Rabbi Shimon permits it.

If a seah of terumah fell into a hundred [of hullin], 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 [of hullin] 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.

If a seah of terumah fell into a hundred [of hullin], 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 [of hullin] 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.

If a seah of terumah fell into a hundred [of hullin], 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 [of hullin] 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.

If a seah of terumah fell into a hundred [of hullin], 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 [of hullin] 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.

If a seah of terumah fell into a hundred [of hullin], 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 [of hullin] 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.

If a seah of terumah fell into a hundred [of hullin], 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 [of hullin] 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.

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.

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.

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.

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.

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.

A daughter of an Israelite ate terumah and afterwards married a priest: If the terumah she ate had not yet been acquired by another priest she can repay to herself the value and the fifth. But if a priest had already acquired the terumah she had eaten, she must repay the value to the owners, but [she can repay] 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.

A daughter of an Israelite ate terumah and afterwards married a priest: If the terumah she ate had not yet been acquired by another priest she can repay to herself the value and the fifth. But if a priest had already acquired the terumah she had eaten, she must repay the value to the owners, but [she can repay] 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.

A daughter of an Israelite ate terumah and afterwards married a priest: If the terumah she ate had not yet been acquired by another priest she can repay to herself the value and the fifth. But if a priest had already acquired the terumah she had eaten, she must repay the value to the owners, but [she can repay] 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.

A daughter of an Israelite ate terumah and afterwards married a priest: If the terumah she ate had not yet been acquired by another priest she can repay to herself the value and the fifth. But if a priest had already acquired the terumah she had eaten, she must repay the value to the owners, but [she can repay] 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.

If one gives his workmen or his guests terumah to eat he must repay the principal and they must pay the fifth, the words of Rabbi Meir. But the sages say: they must pay both the value and the fifth, and he must pay them for the price of their meal.

If one stole terumah but did not eat it, he must return double-payment at the price of terumah. If he ate it, he must pay twice the value plus a fifth, one principal value and a fifth at the price of hullin, and the other principal at the price of terumah. If one stole terumah of dedicated property and ate it, he must repay two fifths and the principal value, for the laws of double-payment do not apply to dedicated property.

If one stole terumah but did not eat it, he must return double-payment at the price of terumah. If he ate it, he must pay twice the value plus a fifth, one principal value and a fifth at the price of hullin, and the other principal at the price of terumah. If one stole terumah of dedicated property and ate it, he must repay two fifths and the principal value, for the laws of double-payment do not apply to dedicated property.

If one stole terumah but did not eat it, he must return double-payment at the price of terumah. If he ate it, he must pay twice the value plus a fifth, one principal value and a fifth at the price of hullin, and the other principal at the price of terumah. If one stole terumah of dedicated property and ate it, he must repay two fifths and the principal value, for the laws of double-payment do not apply to dedicated property.

If one stole terumah but did not eat it, he must return double-payment at the price of terumah. If he ate it, he must pay twice the value plus a fifth, one principal value and a fifth at the price of hullin, and the other principal at the price of terumah. If one stole terumah of dedicated property and ate it, he must repay two fifths and the principal value, for the laws of double-payment do not apply to dedicated property.

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.

One who eats terumah intentionally must repay its value, but not the fifth. And the repayment remains hullin, therefore, if the priest wishes to forgive the repayment, he may.

If the daughter of a priest married an Israelite and afterwards ate terumah, she must repay the value but not the fifth, and her death-penalty [for adultery] is by burning. If she married any of those disqualified [from marrying her], she must pay back both the value and the fifth, and her death-penalty [for adultery] is by strangling, the words of Rabbi Meir. But the sages say: in either case, she repays the value but not the fifth, and the death penalty is by burning.

One who feeds [terumah] to his small children, or to his slaves whether they are of majority age or minors, or one 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.

One who feeds [terumah] to his small children, or to his slaves whether they are of majority age or minors, or one 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.

One who feeds [terumah] to his small children, or to his slaves whether they are of majority age or minors, or one 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: whenever one has to repay both the value and the fifth, the repayment becomes terumah, and if the priest desires to forgive the repayment, he cannot forgive. But whenever one has to repay the value only and not the fifth, the repayment remains hullin (non-sacred produce), and if the priest wishes to forgive the repayment, he can.

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.

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.

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.

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.

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.

If one of these [baskets] fell into hullin, it does not render it medumma (doubtful terumah), but the second is treated as terumah and subject to the law of hallah, the words of Rabbi Meir. Rabbi Yose exempts it. If the second falls elsewhere [into hullin] it does not render it medumma. If both of them fall into one place, they render it medumma according to [the proportion] of the smaller of the two.

If one of these [baskets] fell into hullin, it does not render it medumma (doubtful terumah), but the second is treated as terumah and subject to the law of hallah, the words of Rabbi Meir. Rabbi Yose exempts it. If the second falls elsewhere [into hullin] it does not render it medumma. If both of them fall into one place, they render it medumma according to [the proportion] of the smaller of the two.

If he used one of these [baskets] as seed, he is exempt, and the second is treated as if it were terumah and subject to the law of hallah, the words of Rabbi Meir. But Rabbi Yose exempts it. If another person uses the second as seed, then he is exempt. If one man uses both as seed, if it is of a kind whose seed disintegrates [in the ground] it is permissible, but if it is of the kind whose seed does not disintegrate it is prohibited.

If a woman was eating terumah, and they came and said to her, “Your husband is dead”, or “He divorced you.” Or, 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 emancipated 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 (a woman released from levirate marriage): Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them [from the added fifth]. If [a priest] 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. But Rabbi Joshua pronounces them valid. If it, however, it became known that he possessed a blemish, his service is disqualified.

If a woman was eating terumah, and they came and said to her, “Your husband is dead”, or “He divorced you.” Or, 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 emancipated 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 (a woman released from levirate marriage): Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them [from the added fifth]. If [a priest] 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. But Rabbi Joshua pronounces them valid. If it, however, it became known that he possessed a blemish, his service is disqualified.

If a woman was eating terumah, and they came and said to her, “Your husband is dead”, or “He divorced you.” Or, 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 emancipated 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 (a woman released from levirate marriage): Rabbi Eliezer says: they must repay both the value and the fifth. But Rabbi Joshua exempts them [from the added fifth]. If [a priest] 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. But Rabbi Joshua pronounces them valid. If it, however, 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. But Rabbi Joshua says: they must spit it out. [If it was said to him], “Your have become unclean”, or “the terumah has become unclean”, Rabbi Eliezer says: he may swallow it. But Rabbi Joshua says: he must spit it out. [If it was said to him], “You were unclean” or “the terumah was unclean”, or it became known that [the food he was eating] 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.

In all the above cases, if terumah was still in their mouth: Rabbi Eliezer says: they may swallow it. But Rabbi Joshua says: they must spit it out. [If it was said to him], “Your have become unclean”, or “the terumah has become unclean”, Rabbi Eliezer says: he may swallow it. But Rabbi Joshua says: he must spit it out. [If it was said to him], “You were unclean” or “the terumah was unclean”, or it became known that [the food he was eating] 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.

In all the above cases, if terumah was still in their mouth: Rabbi Eliezer says: they may swallow it. But Rabbi Joshua says: they must spit it out. [If it was said to him], “Your have become unclean”, or “the terumah has become unclean”, Rabbi Eliezer says: he may swallow it. But Rabbi Joshua says: he must spit it out. [If it was said to him], “You were unclean” or “the terumah was unclean”, or it became known that [the food he was eating] 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.

In all the above cases, if terumah was still in their mouth: Rabbi Eliezer says: they may swallow it. But Rabbi Joshua says: they must spit it out. [If it was said to him], “Your have become unclean”, or “the terumah has become unclean”, Rabbi Eliezer says: he may swallow it. But Rabbi Joshua says: he must spit it out. [If it was said to him], “You were unclean” or “the terumah was unclean”, or it became known that [the food he was eating] 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 wine of terumah was left 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 were left uncovered: water, wine and milk, but all other drinks are permitted. How long do they remain uncovered for them to become prohibited? The time it takes the snake to creep out from a place near by and drink.

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 [of terumah] was broken in the upper part of the wine-press, and the lower part was unclean: Both Rabbi Eliezer and Rabbi Joshua agree that if one can save at least a reviit of it in cleanness he should save it. But 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 [terumah] oil which spilled: Both Rabbi Eliezer and Rabbi Joshua agree that if he can save at least a reviit in purity he should save it; But 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.

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.

He who plants terumah, if unwittingly, may overturn it, but if intentionally, he must allow it to remain. If it had already grown a third of its full size, whether he had planted it unwittingly or intentionally, he must allow it to remain. But in the case of flax, even when planted intentionally he must overturn it.

And it is subject to gleanings, the forgotten sheaf and peah. Poor Israelites and poor priests may glean them, but the poor Israelites must sell theirs to priests for the price of terumah and the money becomes theirs. Rabbi Tarfon says: only poor priests may glean them, lest [the others] 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.

And it is also subject to tithes and poor man’s tithe. Both Israelites and priests that are poor may accept them, but the poor Israelites must sell that which is theirs to the priest for the price of terumah and the money belongs to them. He who beats the grain with sticks [instead of threshing with an animal] is to be praised. But he who threshes it [by having an animal walk on it] what should he do? He must suspend baskets from the neck of the animal and place in them from the same kind, with the result that he will neither muzzle the animal nor feed it terumah.

And it is also subject to tithes and poor man’s tithe. Both Israelites and priests that are poor may accept them, but the poor Israelites must sell that which is theirs to the priest for the price of terumah and the money belongs to them. He who beats the grain with sticks [instead of threshing with an animal] is to be praised. But he who threshes it [by having an animal walk on it] what should he do? He must suspend baskets from the neck of the animal and place in them from the same kind, 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 [of terumah] is hullin. As for untithed produce, first tithe, after-growths from the sabbatical year, terumah grown outside the land, mixtures of hullin with terumah (medumma) and first-fruits what grows from them is hullin. What grows from dedicated produce and second tithe is hullin and it is to be redeemed [at its value] at the time when it was sown.

What grows from terumah is terumah, but that which grows from growths [of terumah] is hullin. As for untithed produce, first tithe, after-growths from the sabbatical year, terumah grown outside the land, mixtures of hullin with terumah (medumma) and first-fruits what grows from them is hullin. What grows from dedicated produce and second tithe is hullin and it is to be redeemed [at its value] at the time when it was sown.

What grows from terumah is terumah, but that which grows from growths [of terumah] is hullin. As for untithed produce, first tithe, after-growths from the sabbatical year, terumah grown outside the land, mixtures of hullin with terumah (medumma) and first-fruits what grows from them is hullin. What grows from dedicated produce and second tithe is hullin and it is to be redeemed [at its value] at the time when it was sown.

What grows from terumah is terumah, but that which grows from growths [of terumah] is hullin. As for untithed produce, first tithe, after-growths from the sabbatical year, terumah grown outside the land, mixtures of hullin with terumah (medumma) and first-fruits what grows from them is hullin. What grows from dedicated produce and second tithe is hullin and it is to be redeemed [at its value] at the time when it was sown.

What grows from terumah is terumah, but that which grows from growths [of terumah] is hullin. As for untithed produce, first tithe, after-growths from the sabbatical year, terumah grown outside the land, mixtures of hullin with terumah (medumma) and first-fruits what grows from them is hullin. What grows from dedicated produce and second tithe is hullin and it is to be redeemed [at its value] at the time when it was sown.

If a hundred rows were planted with terumah seeds and one with hullin, they all are permitted, if they are of a kind whose seed disintegrates in the soil. But if they are of a kind whose seed does not disintegrate in the soil, then even if there be a hundred [rows] of hullin and one of terumah, they all are prohibited.

If a hundred rows were planted with terumah seeds and one with hullin, they all are permitted, if they are of a kind whose seed disintegrates in the soil. But if they are of a kind whose seed does not disintegrate in the soil, then even if there be a hundred [rows] of hullin and one of terumah, they all are prohibited.

He who weeds allium plants (whose seeds do not disintegrate) for a Gentile, even though the produce is untithed he eat from them in a casual fashion. Saplings of terumah which had become unclean and were re-planted, become clean from their uncleanness. But they must not be eaten until the edible part [of the stalk] has been lopped off. Rabbi Judah says: he must [before eating] lop off a second time that which grew on the edible part.

An onion [of terumah] was placed into lentils: If the onion was whole, it is permissible; But if [the onion] had been cut up, [it is forbidden if it] imparts a flavor. In the case of other dishes, whether the onion is whole or cut up [it is forbidden] if it imparts a flavor. Rabbi Judah permits it in the case of mashed fish, because it is used only to remove the unpleasant flavor.

If an apple [of terumah] was chopped and placed into dough [of hullin] so that it leavened it, [the dough] is forbidden. If barley [of terumah] fell into a cistern of water, though [the barley] stinks up the water, the water is permissible.

If an apple [of terumah] was chopped and placed into dough [of hullin] so that it leavened it, [the dough] is forbidden. If barley [of terumah] fell into a cistern of water, though [the barley] stinks up the water, the water is permissible.

One who removes warm bread from an oven and places it over an open barrel of terumah wine: Rabbi Meir says: it is forbidden. Rabbi Judah permits it. Rabbi Yose permits the bread of wheat but not of 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.

Fenugreek which fell into a vat of wine: If it was terumah or second tithe and there is in the seed alone without the stalk sufficient to impart a flavor [it is forbidden]. But if it was seventh year produce or mixed seeds in vineyards, or dedicated produce, [it is forbidden] if in both seed and stalk there is sufficient to impart a flavor.

If one 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 [terumah] from the seed, but he need not separate terumah from the stalks. But if he did set aside [the terumah from the stalks before he beat the bunches] he must not say: “I will beat out [the seed] and take the stalks and give only the seed” but he must give the stalks together with the seed.

If one 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 [terumah] from the seed, but he need not separate terumah from the stalks. But if he did set aside [the terumah from the stalks before he beat the bunches] he must not say: “I will beat out [the seed] and take the stalks and give only the seed” but he must give the stalks together with the seed.

If one 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 [terumah] from the seed, but he need not separate terumah from the stalks. But if he did set aside [the terumah from the stalks before he beat the bunches] he must not say: “I will beat out [the seed] 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 where crushed [olives] of hullin [which were pickled together] with crushed [olives] of terumah, or crushed [olives] of hullin with whole [olives] of terumah, or with juice of terumah, they are forbidden. But if whole [olives] of hullin were pickled with crushed [olives] of terumah, they are permitted.

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

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

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

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

[Vegetables] pickled together are permitted, except [when pickled] with allium (onions, garlic, leeks). Allim 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.

[Vegetables] pickled together are permitted, except [when pickled] with allium (onions, garlic, leeks). Allim 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.

[Vegetables] pickled together are permitted, except [when pickled] with allium (onions, garlic, leeks). Allim 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 Yose says: Anything stewed with [terumah] beets becomes forbidden, because they impart a flavor. Rabbi Shimon says: cabbage from a field artificially irrigated [that is stewed] with [terumah] cabbage from a field watered by rain, is forbidden because it absorbs. Rabbi Akiba says: all things cooked together are permitted, except those with meat. Rabbi Yohanan ben Nuri says: liver renders other things forbidden, but does not become forbidden, because it gives off [flavor] but does not absorb.

Rabbi Yose says: Anything stewed with [terumah] beets becomes forbidden, because they impart a flavor. Rabbi Shimon says: cabbage from a field artificially irrigated [that is stewed] with [terumah] cabbage from a field watered by rain, is forbidden because it absorbs. Rabbi Akiba says: all things cooked together are permitted, except those with meat. Rabbi Yohanan ben Nuri says: liver renders other things forbidden, but does not become forbidden, because it gives off [flavor] but does not absorb.

If an egg is boiled with forbidden spices even its yolk is forbidden, because it absorbs. The water in which terumah has been stewed or pickled is forbidden to non-priests.

One must not put a cake of pressed [terumah] figs or dried [terumah] figs into fish-brine, since it spoils them. But one may place [terumah] wine into fish brine. One must not perfume the oil, But one may put honey and pepper into wine. One may not boil terumah wine, because it decreases it. Rabbi Judah permits this, because it improves it.

One must not put a cake of pressed [terumah] figs or dried [terumah] figs into fish-brine, since it spoils them. But one may place [terumah] wine into fish brine. One must not perfume the oil, But one may put honey and pepper into wine. One may not boil terumah wine, because it decreases it. Rabbi Judah permits this, because it improves it.

One must not put a cake of pressed [terumah] figs or dried [terumah] figs into fish-brine, since it spoils them. But one may place [terumah] wine into fish brine. One must not perfume the oil, But one may put honey and pepper into wine. One may not boil terumah wine, because it decreases it. Rabbi Judah permits this, because it improves it.

One must not put a cake of pressed [terumah] figs or dried [terumah] figs into fish-brine, since it spoils them. But one may place [terumah] wine into fish brine. One must not perfume the oil, But one may put honey and pepper into wine. One may not boil terumah wine, because it decreases it. Rabbi Judah permits this, because it improves it.

[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.

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.

The stems of fresh figs and dried figs, klisim and carobs of terumah are forbidden to non-priests.

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.

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.

If a store-chamber was cleared of terumah wheat, they do not need to force him to sit down and collect each grain, but rather he may sweep it all up in his usual manner and then deposit hullin in it.

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 undertakes the care of a cow from a priest, he must not feed it with vetches of terumah. But if a priest undertakes the care of a cow from an Israelite, he may feed it on vetches of terumah.

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 undertakes the care of a cow from a priest, he must not feed it with vetches of terumah. But if a priest undertakes the care of a cow from an Israelite, he may feed it on vetches of terumah.

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 undertakes the care of a cow from a priest, he must not feed it with vetches of terumah. But if a priest undertakes the care of a cow from an Israelite, he may feed it on vetches of terumah.

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 undertakes the care of a cow from a priest, he must not feed it with vetches of terumah. But if a priest undertakes the care of a cow from an Israelite, he may feed it on vetches of terumah.

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 undertakes the care of a cow from a priest, he must not feed it with vetches of terumah. But if a priest undertakes the care of a cow from an Israelite, he may feed it on vetches of terumah.

One may burn terumah oil that has to be burnt in synagogues, houses of study, dark alleys, and for sick people with permission of the priest. If the daughter of an Israelite married to a priest regularly goes to her father's house, her father may burn [such oil] with her permission. One may also burn [such oil] in a house of celebration but not in a house of mourning, the words of Rabbi Judah. Rabbi Yose says: in the 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.

If one was passing through the street, and said “Take for yourself from my figs,” one may eat them and be exempt from tithes. Therefore if they brought them into their houses, they must separate [tithes and terumah] as if they were certainly untithed. [If he said], “Take and bring it into your houses,” they may not make a chance meal of them. Therefore if they brought them into their houses, they need tithe them only as demai.

Produce from which he separated terumah before its work was finished: Rabbi Eliezer says: it is forbidden to make a chance meal of it, But the sages permit it except when it is a basket of figs. A basket of figs from which one separated terumah: Rabbi Shimon permits it. But the sages forbid it.