terumah

Greater stringency applies to sacred things than to terumah, that they may immerse vessels within vessels [together] for terumah, but not for sacred things. The outside and inside and handle [of a vessel are regarded as separate] for terumah, but not for sacred things. One that carries anything possessing midras-uncleanness may carry [at the same time] terumah, but not sacred things. The garments of those who eat terumah posses midras-uncleanness for [those who eat] sacred things. The rule [for the immersion of garments] for [those who would eat terumah is not the same as the rule for [those who would eat] sacred things: for in the case of sacred things, he must [first] untie [any knots in the unclean garment], dry it [if it is wet, then] immerse it, and afterwards retie it; but in case of terumah, it may [first] be tied and afterwards immersed.

Greater stringency applies to sacred things than to terumah, that they may immerse vessels within vessels [together] for terumah, but not for sacred things. The outside and inside and handle [of a vessel are regarded as separate] for terumah, but not for sacred things. One that carries anything possessing midras-uncleanness may carry [at the same time] terumah, but not sacred things. The garments of those who eat terumah posses midras-uncleanness for [those who eat] sacred things. The rule [for the immersion of garments] for [those who would eat terumah is not the same as the rule for [those who would eat] sacred things: for in the case of sacred things, he must [first] untie [any knots in the unclean garment], dry it [if it is wet, then] immerse it, and afterwards retie it; but in case of terumah, it may [first] be tied and afterwards immersed.

Greater stringency applies to sacred things than to terumah, that they may immerse vessels within vessels [together] for terumah, but not for sacred things. The outside and inside and handle [of a vessel are regarded as separate] for terumah, but not for sacred things. One that carries anything possessing midras-uncleanness may carry [at the same time] terumah, but not sacred things. The garments of those who eat terumah posses midras-uncleanness for [those who eat] sacred things. The rule [for the immersion of garments] for [those who would eat terumah is not the same as the rule for [those who would eat] sacred things: for in the case of sacred things, he must [first] untie [any knots in the unclean garment], dry it [if it is wet, then] immerse it, and afterwards retie it; but in case of terumah, it may [first] be tied and afterwards immersed.

Vessels that have been finished in purity require immersion [before they are used] for sacred things, but not [before they are used] for terumah. A vessel unites all its contents [for impurity] in the case of sacred things, but not in the case of terumah. Sacred things become invalid [by impurity] of a fourth degree, but terumah [only by impurity] of a third degree. In the case of terumah, if one hand of his hands became impure, the other remains clean, but in the case of sacred things, he must immerse both [hands], because the one hand defiles the other for sacred things but not for terumah.

Vessels that have been finished in purity require immersion [before they are used] for sacred things, but not [before they are used] for terumah. A vessel unites all its contents [for impurity] in the case of sacred things, but not in the case of terumah. Sacred things become invalid [by impurity] of a fourth degree, but terumah [only by impurity] of a third degree. In the case of terumah, if one hand of his hands became impure, the other remains clean, but in the case of sacred things, he must immerse both [hands], because the one hand defiles the other for sacred things but not for terumah.

Vessels that have been finished in purity require immersion [before they are used] for sacred things, but not [before they are used] for terumah. A vessel unites all its contents [for impurity] in the case of sacred things, but not in the case of terumah. Sacred things become invalid [by impurity] of a fourth degree, but terumah [only by impurity] of a third degree. In the case of terumah, if one hand of his hands became impure, the other remains clean, but in the case of sacred things, he must immerse both [hands], because the one hand defiles the other for sacred things but not for terumah.

Vessels that have been finished in purity require immersion [before they are used] for sacred things, but not [before they are used] for terumah. A vessel unites all its contents [for impurity] in the case of sacred things, but not in the case of terumah. Sacred things become invalid [by impurity] of a fourth degree, but terumah [only by impurity] of a third degree. In the case of terumah, if one hand of his hands became impure, the other remains clean, but in the case of sacred things, he must immerse both [hands], because the one hand defiles the other for sacred things but not for terumah.

Vessels that have been finished in purity require immersion [before they are used] for sacred things, but not [before they are used] for terumah. A vessel unites all its contents [for impurity] in the case of sacred things, but not in the case of terumah. Sacred things become invalid [by impurity] of a fourth degree, but terumah [only by impurity] of a third degree. In the case of terumah, if one hand of his hands became impure, the other remains clean, but in the case of sacred things, he must immerse both [hands], because the one hand defiles the other for sacred things but not for terumah.

They may eat dry foods with impure hands when it comes to terumah, but not when it comes to sacred things. The one who has not yet buried his dead (an onen) and one who lacks atonement require immersion for sacred things but not for terumah.

They may eat dry foods with impure hands when it comes to terumah, but not when it comes to sacred things. The one who has not yet buried his dead (an onen) and one who lacks atonement require immersion for sacred things but not for terumah.

Greater stringency applies to terumah [than to sacred things], for in Judah [the people of the land (amei haaretz)] are trusted in regard to the purity of [sacred] wine and oil throughout the year; and at the season of the wine-presses and olive-presses even in regard to terumah. If [the season of] the wine-presses and olive-presses passed, and they brought to him a jar of wine of terumah, he [the priest] should not accept it from him, but [the am ha-aretz] may leave it for the coming [season] of the wine-press. But if he said to him, “I have set apart a quarter log [of wine] as a sacred thing,” he is believed [in regard to the purity of the whole jug]. [When it comes to] jugs of wine and jugs of oil that are meant for terumah, they are believed during the season of the wine-presses and the olive-presses and prior to [the season of] the wine-presses seventy days.

Greater stringency applies to terumah [than to sacred things], for in Judah [the people of the land (amei haaretz)] are trusted in regard to the purity of [sacred] wine and oil throughout the year; and at the season of the wine-presses and olive-presses even in regard to terumah. If [the season of] the wine-presses and olive-presses passed, and they brought to him a jar of wine of terumah, he [the priest] should not accept it from him, but [the am ha-aretz] may leave it for the coming [season] of the wine-press. But if he said to him, “I have set apart a quarter log [of wine] as a sacred thing,” he is believed [in regard to the purity of the whole jug]. [When it comes to] jugs of wine and jugs of oil that are meant for terumah, they are believed during the season of the wine-presses and the olive-presses and prior to [the season of] the wine-presses seventy days.

Greater stringency applies to terumah [than to sacred things], for in Judah [the people of the land (amei haaretz)] are trusted in regard to the purity of [sacred] wine and oil throughout the year; and at the season of the wine-presses and olive-presses even in regard to terumah. If [the season of] the wine-presses and olive-presses passed, and they brought to him a jar of wine of terumah, he [the priest] should not accept it from him, but [the am ha-aretz] may leave it for the coming [season] of the wine-press. But if he said to him, “I have set apart a quarter log [of wine] as a sacred thing,” he is believed [in regard to the purity of the whole jug]. [When it comes to] jugs of wine and jugs of oil that are meant for terumah, they are believed during the season of the wine-presses and the olive-presses and prior to [the season of] the wine-presses seventy days.

Greater stringency applies to terumah [than to sacred things], for in Judah [the people of the land (amei haaretz)] are trusted in regard to the purity of [sacred] wine and oil throughout the year; and at the season of the wine-presses and olive-presses even in regard to terumah. If [the season of] the wine-presses and olive-presses passed, and they brought to him a jar of wine of terumah, he [the priest] should not accept it from him, but [the am ha-aretz] may leave it for the coming [season] of the wine-press. But if he said to him, “I have set apart a quarter log [of wine] as a sacred thing,” he is believed [in regard to the purity of the whole jug]. [When it comes to] jugs of wine and jugs of oil that are meant for terumah, they are believed during the season of the wine-presses and the olive-presses and prior to [the season of] the wine-presses seventy days.

Tax-collectors who entered a house, and similarly thieves who restored [stolen] vessels are believed if they say, “We have not touched [anything].” And in Jerusalem they are believed in regard to sacred things, and during a festival also in regard to terumah.

If two men betrothed two women, and as they were entering into the bridal chamber, they exchanged the one for the other, behold, they are guilty of having relations with a married woman. If they were brothers they are guilty of having relations with a brother’s wife. If they were sisters, they are guilty of having relations with a wife’s sister. If they were menstruants [they are guilty] of having relations with a menstruant. They must be kept apart for three months, lest they are pregnant. If they were minors incapable of bearing children, they may be returned [to their rightful husband] at once. If the women were of priestly families they are disqualified from eating terumah.

A widow to a high priest, a divorced woman or a halutzah to an ordinary priest they do not eat terumah from the point of betrothal. Rabbi Eliezer and Rabbi Shimon declare them eligible. If they became widows or were divorced after full marriage they are ineligible; If after betrothal they are eligible.

If a widow [who married] a high priest, or if a divorced woman or a halutzah [who married] an ordinary priest brought in to her husband melog slaves and tzon barzel slaves, the melog slaves may not eat terumah but the tzon barzel slaves may eat of it. The following are melog slaves: those who, if they die, are the wife’s loss and, if their value increases, are her profit. Even though it is the husband's duty to maintain them, they may not eat terumah. The following are tzon barzel slaves: if they die, they are the loss of the husband and, if their value increases, they are a profit to him. Since he is responsible for them, they are permitted to eat terumah.

If a widow [who married] a high priest, or if a divorced woman or a halutzah [who married] an ordinary priest brought in to her husband melog slaves and tzon barzel slaves, the melog slaves may not eat terumah but the tzon barzel slaves may eat of it. The following are melog slaves: those who, if they die, are the wife’s loss and, if their value increases, are her profit. Even though it is the husband's duty to maintain them, they may not eat terumah. The following are tzon barzel slaves: if they die, they are the loss of the husband and, if their value increases, they are a profit to him. Since he is responsible for them, they are permitted to eat terumah.

If a widow [who married] a high priest, or if a divorced woman or a halutzah [who married] an ordinary priest brought in to her husband melog slaves and tzon barzel slaves, the melog slaves may not eat terumah but the tzon barzel slaves may eat of it. The following are melog slaves: those who, if they die, are the wife’s loss and, if their value increases, are her profit. Even though it is the husband's duty to maintain them, they may not eat terumah. The following are tzon barzel slaves: if they die, they are the loss of the husband and, if their value increases, they are a profit to him. Since he is responsible for them, they are permitted to eat terumah.

If the daughter of an Israelite was married to a priest, and she brought him in slaves, they are permitted to eat terumah whether they are melog slaves, or tzon barzel slaves. If the daughter of a priest was married to an Israelite and she brought him in slaves, they may not eat terumah whether they are melog slaves or tzon barzel slaves.

If the daughter of an Israelite was married to a priest, and she brought him in slaves, they are permitted to eat terumah whether they are melog slaves, or tzon barzel slaves. If the daughter of a priest was married to an Israelite and she brought him in slaves, they may not eat terumah whether they are melog slaves or tzon barzel slaves.

If the daughter of an Israelite was married to a priest who died and left her pregnant, her slaves may not eat terumah because of the share of the fetus, since a fetus prevents [its mother] from eating [terumah] but does not cause her to be able to eat [terumah], the words of Rabbi Yose. They said to him: since you have testified to us concerning the daughter of an Israelite who was married to a priest, even concerning the daughter of a priest who was married to a priest, and he died and left her pregnant her slaves may not eat terumah because of the share of the fetus!

If the daughter of an Israelite was married to a priest who died and left her pregnant, her slaves may not eat terumah because of the share of the fetus, since a fetus prevents [its mother] from eating [terumah] but does not cause her to be able to eat [terumah], the words of Rabbi Yose. They said to him: since you have testified to us concerning the daughter of an Israelite who was married to a priest, even concerning the daughter of a priest who was married to a priest, and he died and left her pregnant her slaves may not eat terumah because of the share of the fetus!

If the daughter of an Israelite was married to a priest who died and left her pregnant, her slaves may not eat terumah because of the share of the fetus, since a fetus prevents [its mother] from eating [terumah] but does not cause her to be able to eat [terumah], the words of Rabbi Yose. They said to him: since you have testified to us concerning the daughter of an Israelite who was married to a priest, even concerning the daughter of a priest who was married to a priest, and he died and left her pregnant her slaves may not eat terumah because of the share of the fetus!

If the daughter of an Israelite was married to a priest who died and left her pregnant, her slaves may not eat terumah because of the share of the fetus, since a fetus prevents [its mother] from eating [terumah] but does not cause her to be able to eat [terumah], the words of Rabbi Yose. They said to him: since you have testified to us concerning the daughter of an Israelite who was married to a priest, even concerning the daughter of a priest who was married to a priest, and he died and left her pregnant her slaves may not eat terumah because of the share of the fetus!

A fetus, a yavam, betrothal, a deaf-mute, and a boy who is nine years and one day old, disqualify [a woman] from [terumah], but do not allow her to eat terumah, If it is doubtful whether the boy is nine years and one day old or not, or whether he has produced two hairs or not, If a house collapsed upon a man and upon his brother’s daughter, and it is not known which of them died first, her rival must perform halitzah but may not be taken in yibbum.

A fetus, a yavam, betrothal, a deaf-mute, and a boy who is nine years and one day old, disqualify [a woman] from [terumah], but do not allow her to eat terumah, If it is doubtful whether the boy is nine years and one day old or not, or whether he has produced two hairs or not, If a house collapsed upon a man and upon his brother’s daughter, and it is not known which of them died first, her rival must perform halitzah but may not be taken in yibbum.

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

The rapist, the seducer and the insane man neither disqualify [a woman from eating terumah] nor do they allow her to eat [terumah]. If they are unfit to enter into the assembly of Israel they do disqualify [a woman from eating terumah]. How is this so? If an Israelite had intercourse with the daughter of a priest she continues to eat terumah. If she becomes pregnant she may no longer eat terumah. [Even if] she becomes pregnant she may not eat. And if his father’s mother was the daughter of an Israelite married to a priest, she may not eat terumah; And if his mother’s mother was the daughter of an Israelite married to a priest, she may eat terumah; If the embryo was miscarried in her womb she may eat. If a priest had intercourse with the daughter of an Israelite, she may not eat terumah. If she gave birth may eat. A slave disqualifies a woman from eating terumah through intercourse but not as her offspring. If she was the daughter of a priest married to an Israelite she may eat terumah. If she was the daughter of a priest married to an Israelite she may not eat terumah. It is found that the power of the son is greater than that of the father. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a son by him, and the son went and had intercourse with a slave-woman who bore a son by him, such a son is a slave; A mamzer disqualifies a woman from eating terumah and can allow her to eat terumah. How is this so? If the daughter of an Israelite was married to a priest or the daughter of a priest was married to an Israelite, and she bore a daughter by him, and the daughter went and married a slave or a Gentile who bore a son by him, such a son is a mamzer;

A high priest sometimes disqualifies [his mother’s mother] from being able to eat terumah. How is this so? If a priest’s daughter was married to an Israelite and she bore a daughter by him, and the daughter went and married a priest and bore a son by him, such a son is fit to be a high priest, to stand and serve at the altar. He allows his mother to eat terumah but disqualifies his mother’s mother. And she can say, “[May there] not be like my grandson the high priest who disqualified me from eating terumah.”

A high priest sometimes disqualifies [his mother’s mother] from being able to eat terumah. How is this so? If a priest’s daughter was married to an Israelite and she bore a daughter by him, and the daughter went and married a priest and bore a son by him, such a son is fit to be a high priest, to stand and serve at the altar. He allows his mother to eat terumah but disqualifies his mother’s mother. And she can say, “[May there] not be like my grandson the high priest who disqualified me from eating terumah.”

A high priest sometimes disqualifies [his mother’s mother] from being able to eat terumah. How is this so? If a priest’s daughter was married to an Israelite and she bore a daughter by him, and the daughter went and married a priest and bore a son by him, such a son is fit to be a high priest, to stand and serve at the altar. He allows his mother to eat terumah but disqualifies his mother’s mother. And she can say, “[May there] not be like my grandson the high priest who disqualified me from eating terumah.”

An uncircumcised [priest] and all impure persons may not eat terumah. Their wives and slaves may eat terumah. [A priest] whose testes are crushed or whose member is cut off, as well as their slaves, may eat terumah, but their wives may not. If, however, he did not know her after the his testes were crushed or his member was cut off, the wives may eat [terumah].

An uncircumcised [priest] and all impure persons may not eat terumah. Their wives and slaves may eat terumah. [A priest] whose testes are crushed or whose member is cut off, as well as their slaves, may eat terumah, but their wives may not. If, however, he did not know her after the his testes were crushed or his member was cut off, the wives may eat [terumah].

An uncircumcised [priest] and all impure persons may not eat terumah. Their wives and slaves may eat terumah. [A priest] whose testes are crushed or whose member is cut off, as well as their slaves, may eat terumah, but their wives may not. If, however, he did not know her after the his testes were crushed or his member was cut off, the wives may eat [terumah].

An uncircumcised [priest] and all impure persons may not eat terumah. Their wives and slaves may eat terumah. [A priest] whose testes are crushed or whose member is cut off, as well as their slaves, may eat terumah, but their wives may not. If, however, he did not know her after the his testes were crushed or his member was cut off, the wives may eat [terumah].

If a priest who was eunuch by nature married the daughter of an Israelite, he confers upon her the right to eat terumah. Rabbi Yose and Rabbi Shimon stated: if a priest who was an hermaphrodite married the daughter of an Israelite, he confers upon her the right to eat terumah. Rabbi Judah stated: if a tumtum was opened up and found to be a male, he may not perform halitzah, because he has the same status as a eunuch. The hermaphrodite may marry [a wife] but may not be married [by a man]. Rabbi Eliezer stated: concerning the hermaphrodite, [the one who has relations with him] is liable to be stoned like one [who has relations with] a male.

If a priest who was eunuch by nature married the daughter of an Israelite, he confers upon her the right to eat terumah. Rabbi Yose and Rabbi Shimon stated: if a priest who was an hermaphrodite married the daughter of an Israelite, he confers upon her the right to eat terumah. Rabbi Judah stated: if a tumtum was opened up and found to be a male, he may not perform halitzah, because he has the same status as a eunuch. The hermaphrodite may marry [a wife] but may not be married [by a man]. Rabbi Eliezer stated: concerning the hermaphrodite, [the one who has relations with him] is liable to be stoned like one [who has relations with] a male.

The daughter of an Israelite who was betrothed to a priest, or who was pregnant from a priest, or was a shomeret yavam to a priest; And similarly, the daughter of a priest [who was in such relationship] with an Israelite, may not eat terumah. The daughter of an Israelite who was betrothed to a Levite, or who was pregnant from a Levite, or was a shomeret yavam to a Levite; And similarly, the daughter of a Levite [who was in such a relationship] with an Israelite may not eat tithe. The daughter of a Levite who was betrothed to a priest, or who was pregnant from a priest, or was a shomeret yavam to a priest; And similarly, the daughter of a priest [who was in such relationship] with a levite, may eat neither terumah nor tithe.

The daughter of an Israelite who was betrothed to a priest, or who was pregnant from a priest, or was a shomeret yavam to a priest; And similarly, the daughter of a priest [who was in such relationship] with an Israelite, may not eat terumah. The daughter of an Israelite who was betrothed to a Levite, or who was pregnant from a Levite, or was a shomeret yavam to a Levite; And similarly, the daughter of a Levite [who was in such a relationship] with an Israelite may not eat tithe. The daughter of a Levite who was betrothed to a priest, or who was pregnant from a priest, or was a shomeret yavam to a priest; And similarly, the daughter of a priest [who was in such relationship] with a levite, may eat neither terumah nor tithe.

The daughter of an Israelite married to a priest may eat terumah. If he died and she has a son by him she may continue to eat terumah. If she was [subsequently] married to a Levite, she may eat tithe. If he died and she had a son by him, she may continue to eat tithe. If she was [subsequently] married to an Israelite she may eat neither terumah nor tithe. If he died and she has a son by him, she may eat neither terumah nor tithe. If her son by the Israelite died, she may again eat tithe. If her son by the Levite died she may again eat terumah. If her son by the priest died, she may eat neither terumah nor tithe.

The daughter of an Israelite married to a priest may eat terumah. If he died and she has a son by him she may continue to eat terumah. If she was [subsequently] married to a Levite, she may eat tithe. If he died and she had a son by him, she may continue to eat tithe. If she was [subsequently] married to an Israelite she may eat neither terumah nor tithe. If he died and she has a son by him, she may eat neither terumah nor tithe. If her son by the Israelite died, she may again eat tithe. If her son by the Levite died she may again eat terumah. If her son by the priest died, she may eat neither terumah nor tithe.

The daughter of an Israelite married to a priest may eat terumah. If he died and she has a son by him she may continue to eat terumah. If she was [subsequently] married to a Levite, she may eat tithe. If he died and she had a son by him, she may continue to eat tithe. If she was [subsequently] married to an Israelite she may eat neither terumah nor tithe. If he died and she has a son by him, she may eat neither terumah nor tithe. If her son by the Israelite died, she may again eat tithe. If her son by the Levite died she may again eat terumah. If her son by the priest died, she may eat neither terumah nor tithe.

The daughter of an Israelite married to a priest may eat terumah. If he died and she has a son by him she may continue to eat terumah. If she was [subsequently] married to a Levite, she may eat tithe. If he died and she had a son by him, she may continue to eat tithe. If she was [subsequently] married to an Israelite she may eat neither terumah nor tithe. If he died and she has a son by him, she may eat neither terumah nor tithe. If her son by the Israelite died, she may again eat tithe. If her son by the Levite died she may again eat terumah. If her son by the priest died, she may eat neither terumah nor tithe.

The daughter of an Israelite married to a priest may eat terumah. If he died and she has a son by him she may continue to eat terumah. If she was [subsequently] married to a Levite, she may eat tithe. If he died and she had a son by him, she may continue to eat tithe. If she was [subsequently] married to an Israelite she may eat neither terumah nor tithe. If he died and she has a son by him, she may eat neither terumah nor tithe. If her son by the Israelite died, she may again eat tithe. If her son by the Levite died she may again eat terumah. If her son by the priest died, she may eat neither terumah nor tithe.

The daughter of an Israelite married to a priest may eat terumah. If he died and she has a son by him she may continue to eat terumah. If she was [subsequently] married to a Levite, she may eat tithe. If he died and she had a son by him, she may continue to eat tithe. If she was [subsequently] married to an Israelite she may eat neither terumah nor tithe. If he died and she has a son by him, she may eat neither terumah nor tithe. If her son by the Israelite died, she may again eat tithe. If her son by the Levite died she may again eat terumah. If her son by the priest died, she may eat neither terumah nor tithe.

The daughter of a priest who was married to an Israelite may not eat terumah. If he died and she had a son by him she may not eat terumah. If she was [subsequently] married to a Levite she may eat tithe. If he died and she had a son by him she may eat tithe. If she was [subsequently] married to a priest she may eat terumah. If he died and she had a son by him she may eat terumah. If her son by the priest died she may not eat terumah. If her son by the levite died she may not eat tithe. If her son by the Israelite died she returns to the house of her father; And it is concerning such a woman that it is said, “And she returns to her father’s house, as in her youth, she may eat of her father’s bread” (Leviticus 22:13).

The daughter of a priest who was married to an Israelite may not eat terumah. If he died and she had a son by him she may not eat terumah. If she was [subsequently] married to a Levite she may eat tithe. If he died and she had a son by him she may eat tithe. If she was [subsequently] married to a priest she may eat terumah. If he died and she had a son by him she may eat terumah. If her son by the priest died she may not eat terumah. If her son by the levite died she may not eat tithe. If her son by the Israelite died she returns to the house of her father; And it is concerning such a woman that it is said, “And she returns to her father’s house, as in her youth, she may eat of her father’s bread” (Leviticus 22:13).

The daughter of a priest who was married to an Israelite may not eat terumah. If he died and she had a son by him she may not eat terumah. If she was [subsequently] married to a Levite she may eat tithe. If he died and she had a son by him she may eat tithe. If she was [subsequently] married to a priest she may eat terumah. If he died and she had a son by him she may eat terumah. If her son by the priest died she may not eat terumah. If her son by the levite died she may not eat tithe. If her son by the Israelite died she returns to the house of her father; And it is concerning such a woman that it is said, “And she returns to her father’s house, as in her youth, she may eat of her father’s bread” (Leviticus 22:13).

The daughter of a priest who was married to an Israelite may not eat terumah. If he died and she had a son by him she may not eat terumah. If she was [subsequently] married to a Levite she may eat tithe. If he died and she had a son by him she may eat tithe. If she was [subsequently] married to a priest she may eat terumah. If he died and she had a son by him she may eat terumah. If her son by the priest died she may not eat terumah. If her son by the levite died she may not eat tithe. If her son by the Israelite died she returns to the house of her father; And it is concerning such a woman that it is said, “And she returns to her father’s house, as in her youth, she may eat of her father’s bread” (Leviticus 22:13).

The daughter of a priest who was married to an Israelite may not eat terumah. If he died and she had a son by him she may not eat terumah. If she was [subsequently] married to a Levite she may eat tithe. If he died and she had a son by him she may eat tithe. If she was [subsequently] married to a priest she may eat terumah. If he died and she had a son by him she may eat terumah. If her son by the priest died she may not eat terumah. If her son by the levite died she may not eat tithe. If her son by the Israelite died she returns to the house of her father; And it is concerning such a woman that it is said, “And she returns to her father’s house, as in her youth, she may eat of her father’s bread” (Leviticus 22:13).

A woman whose husband had gone to a country beyond the sea and they came and told her, “Your husband died”, married, and then her husband returned: She must leave this one and that one, and she also requires a get from this one and that one. She has no ketubah, no usufruct, no support money or worn clothes, neither from this one nor from that one. If she has taken anything from this one or that one, she must return it. The child from this one or that one is a mamzer. Neither this one nor that one may impurify himself for her. Neither this one and that one has a claim to whatever she may find, nor what she makes with her hands, nor to invalidate her vows. If she was the daughter of an Israelite, she becomes disqualified from marrying a priest; if the daughter of a Levite, from the eating of tithe; and if the daughter of a priest, from the eating of terumah. Neither the heirs of this one nor the heirs of that one are entitled to inherit her ketubah. And if [the husbands] die, the brother of the one and the brother of the other must perform halitzah, but may not contract yibbum. Rabbi Yose said: her ketubah remains a charge upon the estate of her first husband. Rabbi Elazar said: the first husband is entitled to whatever she may find, and what she makes with her hands, and also has the right to invalidate her vows. Rabbi Shimon said: intercourse or halitzah with the brother of the first husband exempts her rival, and the child from him is not a bastard. If she married without an authorization, she may return to him.

If the child of a priest’s wife was mixed-up with the child of her female slave, behold both may eat terumah and [together] they receive one share at the threshing-floor. They may not defile themselves for the dead nor may they marry any women whether these are eligible [for marriage with a priest] or ineligible. If when they grew up, the mixed-up children freed one another they may marry women who are eligible for marriage with a priest and they may not defile themselves for the dead. If they defiled themselves, they do not receive the penalty of forty lashes. They may not eat terumah, but if they did eat they need not pay compensation either for the principal or [the additional] fifth. They are not to receive a share at the threshing-floor, but they may sell [their own] terumah and the proceeds are theirs. They receive no share in the holy things of the temple, and no holy things are given to them but others do not take their holy things from them. They are exempt from [giving to any priest] the shoulder, the cheeks and the maw, while the firstling of either of them should remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are both imposed upon them.

If the child of a priest’s wife was mixed-up with the child of her female slave, behold both may eat terumah and [together] they receive one share at the threshing-floor. They may not defile themselves for the dead nor may they marry any women whether these are eligible [for marriage with a priest] or ineligible. If when they grew up, the mixed-up children freed one another they may marry women who are eligible for marriage with a priest and they may not defile themselves for the dead. If they defiled themselves, they do not receive the penalty of forty lashes. They may not eat terumah, but if they did eat they need not pay compensation either for the principal or [the additional] fifth. They are not to receive a share at the threshing-floor, but they may sell [their own] terumah and the proceeds are theirs. They receive no share in the holy things of the temple, and no holy things are given to them but others do not take their holy things from them. They are exempt from [giving to any priest] the shoulder, the cheeks and the maw, while the firstling of either of them should remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are both imposed upon them.

If the child of a priest’s wife was mixed-up with the child of her female slave, behold both may eat terumah and [together] they receive one share at the threshing-floor. They may not defile themselves for the dead nor may they marry any women whether these are eligible [for marriage with a priest] or ineligible. If when they grew up, the mixed-up children freed one another they may marry women who are eligible for marriage with a priest and they may not defile themselves for the dead. If they defiled themselves, they do not receive the penalty of forty lashes. They may not eat terumah, but if they did eat they need not pay compensation either for the principal or [the additional] fifth. They are not to receive a share at the threshing-floor, but they may sell [their own] terumah and the proceeds are theirs. They receive no share in the holy things of the temple, and no holy things are given to them but others do not take their holy things from them. They are exempt from [giving to any priest] the shoulder, the cheeks and the maw, while the firstling of either of them should remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are both imposed upon them.

If one of [the two husbands] was an Israelite and the other a priest: He may only marry a woman who is eligible to marry a priest. He may not defile himself for the dead, but if he did defile himself he does not suffer the penalty of forty stripes. He may not eat terumah, but if he did eat he need not pay compensation either for the principal or [for the additional] fifth. He does not receive a share at the threshing-floor, but he may sell [his own] terumah and the profits are his. He receives no share in the holy things of the temple, no holy things are given to him, but he is not deprived of his own. He is exempt from [giving to any priest] the shoulder, the cheeks and the maw, while his firstling must remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are imposed upon him. If the two [husbands] were priests: He must be an onen mourner for them and they must be onenim mourners for him, but he may not defile himself for them, nor may they defile themselves for him. He may not inherit from them, but they may inherit from him. He is exempt if he strikes or curses the one or the other. He goes up [to serve] in the Temple watch of the one as well as of the other, but he does not receive a share [in the offerings]. If both served in the same watch, he receives a single portion.

If one of [the two husbands] was an Israelite and the other a priest: He may only marry a woman who is eligible to marry a priest. He may not defile himself for the dead, but if he did defile himself he does not suffer the penalty of forty stripes. He may not eat terumah, but if he did eat he need not pay compensation either for the principal or [for the additional] fifth. He does not receive a share at the threshing-floor, but he may sell [his own] terumah and the profits are his. He receives no share in the holy things of the temple, no holy things are given to him, but he is not deprived of his own. He is exempt from [giving to any priest] the shoulder, the cheeks and the maw, while his firstling must remain in the pasture until it contracts a blemish. The restrictions relating to priests and the restrictions relating to Israelites are imposed upon him. If the two [husbands] were priests: He must be an onen mourner for them and they must be onenim mourners for him, but he may not defile himself for them, nor may they defile themselves for him. He may not inherit from them, but they may inherit from him. He is exempt if he strikes or curses the one or the other. He goes up [to serve] in the Temple watch of the one as well as of the other, but he does not receive a share [in the offerings]. If both served in the same watch, he receives a single portion.

Which minor must make the declaration of refusal? Any whose mother or brothers have given her in marriage with her consent. If they gave her in marriage without her consent she need not make any declaration of refusal. Rabbi Hanina ben Antigonus says: Any child who is unable to take care of her token of betrothal need not make any declaration of refusal. Rabbi Eliezer says: The act of a minor has no validity at all, rather [she is to be regarded] as one seduced. The daughter of an Israelite [who was married] to a priest may not eat terumah, and the daughter of a priest [who was married] to an Israelite may eat terumah.

Which minor must make the declaration of refusal? Any whose mother or brothers have given her in marriage with her consent. If they gave her in marriage without her consent she need not make any declaration of refusal. Rabbi Hanina ben Antigonus says: Any child who is unable to take care of her token of betrothal need not make any declaration of refusal. Rabbi Eliezer says: The act of a minor has no validity at all, rather [she is to be regarded] as one seduced. The daughter of an Israelite [who was married] to a priest may not eat terumah, and the daughter of a priest [who was married] to an Israelite may eat terumah.

If a woman and her husband went to a country beyond the sea, and she returned and stated, “my husband is dead”, she may be married again and she also receives her ketubah. However, her rival wife is forbidden to remarry. If [her rival wife] was the daughter of an Israelite [who was married] to a priest, she is permitted to eat terumah, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead her away from transgression, unless [it be enacted that] she shall be forbidden both to marry and to eat terumah.

If a woman and her husband went to a country beyond the sea, and she returned and stated, “my husband is dead”, she may be married again and she also receives her ketubah. However, her rival wife is forbidden to remarry. If [her rival wife] was the daughter of an Israelite [who was married] to a priest, she is permitted to eat terumah, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead her away from transgression, unless [it be enacted that] she shall be forbidden both to marry and to eat terumah.

If she stated, “my husband died first and my father-in-law died after him”, she may marry again and she also receives her ketubah, but her mother-in-law is forbidden [to remarry]. If [her mother-in-law] was the daughter of an Israelite [who was married] to a priest, she is permitted to eat terumah, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead her away from transgression, unless [it be enacted that] she shall be forbidden both to marry and to eat terumah. If a man betrothed one of five women and he does not know which of them he has betrothed, and each states, “he has betrothed me”, he gives a letter of divorce to every one of them, and he leaves one ketubah [sum] for them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead him away from transgression, unless he gives to each of them both a get and a ketubah. If a man robbed one of five persons and does not know which of them he has robbed, and each one states, “he has robbed me”, he leaves the [amount of] the robbery among them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead them away from transgression, unless one pays [the full amount of the robbery] to every one [of the persons involved].

If she stated, “my husband died first and my father-in-law died after him”, she may marry again and she also receives her ketubah, but her mother-in-law is forbidden [to remarry]. If [her mother-in-law] was the daughter of an Israelite [who was married] to a priest, she is permitted to eat terumah, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead her away from transgression, unless [it be enacted that] she shall be forbidden both to marry and to eat terumah. If a man betrothed one of five women and he does not know which of them he has betrothed, and each states, “he has betrothed me”, he gives a letter of divorce to every one of them, and he leaves one ketubah [sum] for them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead him away from transgression, unless he gives to each of them both a get and a ketubah. If a man robbed one of five persons and does not know which of them he has robbed, and each one states, “he has robbed me”, he leaves the [amount of] the robbery among them and withdraws, the words of Rabbi Tarfon. Rabbi Akiva says: this is not a way that would lead them away from transgression, unless one pays [the full amount of the robbery] to every one [of the persons involved].

The following are believed to testifying when they are grown-up about what they saw when they were minors: A person is believed to say “This is the handwriting of my father”, “This is the handwriting of my teacher”, “This is the handwriting of my brother”; “I remember that that woman went out with a hinuma and an uncovered head”; “That that man used to go out from school to immerse in order to eat terumah”; “That he used to take a share with us at the threshing floor”; “That this place was a bet ha-peras”; “That up to here we used to go on Shabbat”; But a man is not believed when he says: “So-and-so had a path in this place”; “That man had a place of standing up and eulogy in this place”.

A virgin is given twelve months from the [time her intended] husband claimed her, [in which] to prepare herself for marriage. Just as [such a period] is given to the woman, so is it given to the man to prepare himself. A widow is given thirty days. If the time has come and they were not married they are entitled to receive maintenance from the man’s estate and [if he is a priest] they may eat terumah. Rabbi Tarfon says: They give her [all of her food] in terumah. Rabbi Akiva says: One half unconsecrated food and one half terumah.

A virgin is given twelve months from the [time her intended] husband claimed her, [in which] to prepare herself for marriage. Just as [such a period] is given to the woman, so is it given to the man to prepare himself. A widow is given thirty days. If the time has come and they were not married they are entitled to receive maintenance from the man’s estate and [if he is a priest] they may eat terumah. Rabbi Tarfon says: They give her [all of her food] in terumah. Rabbi Akiva says: One half unconsecrated food and one half terumah.

A virgin is given twelve months from the [time her intended] husband claimed her, [in which] to prepare herself for marriage. Just as [such a period] is given to the woman, so is it given to the man to prepare himself. A widow is given thirty days. If the time has come and they were not married they are entitled to receive maintenance from the man’s estate and [if he is a priest] they may eat terumah. Rabbi Tarfon says: They give her [all of her food] in terumah. Rabbi Akiva says: One half unconsecrated food and one half terumah.

A yavam [who is a priest] does not allow [his sister-in-law] to eat terumah. If she had spent six months waiting for her husband and six months waiting for the yavam, or even [if she spent] all of them waiting for her husband less one day waiting for the yavam, or all of them waiting for the yavam less one day waiting for her husband, she may not eat terumah. This [was the ruling according to] the first mishnah. The court that followed afterwards ruled: a woman may not eat terumah until she has entered the bridal chamber.

A yavam [who is a priest] does not allow [his sister-in-law] to eat terumah. If she had spent six months waiting for her husband and six months waiting for the yavam, or even [if she spent] all of them waiting for her husband less one day waiting for the yavam, or all of them waiting for the yavam less one day waiting for her husband, she may not eat terumah. This [was the ruling according to] the first mishnah. The court that followed afterwards ruled: a woman may not eat terumah until she has entered the bridal chamber.

A yavam [who is a priest] does not allow [his sister-in-law] to eat terumah. If she had spent six months waiting for her husband and six months waiting for the yavam, or even [if she spent] all of them waiting for her husband less one day waiting for the yavam, or all of them waiting for the yavam less one day waiting for her husband, she may not eat terumah. This [was the ruling according to] the first mishnah. The court that followed afterwards ruled: a woman may not eat terumah until she has entered the bridal chamber.

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

Unspecified vows are interpreted strictly, but if specified [they are interpreted] leniently. How so? If one says, “Behold! This is to me as salted meat”; or “As wine of libation” If he vowed by that which is to Heaven, his vow is valid. If by that which is idolatrous, his vow is invalid. And if it was unspecified, his vow is valid. [If he says], “Behold! This is to me as herem” If as a herem to Heaven, his vow is valid; If as a herem to the priests, his vow is invalid. If it was unspecified, his vow is valid. “Behold! This is to me as a tithe” If he vowed, as tithes of beasts, his vow is valid. If as grain tithes, his vow is invalid. If unspecified, his vow is valid. “Behold! This is to me as terumah” If he vowed, as the terumah of the Temple-chamber, his vow is valid. If as the terumah of the threshing-floor, his vow is invalid. If unspecified, his vow is valid. The words of Rabbi Meir. Rabbi Judah says: An unspecified reference to terumah in Judea is a valid vow, but not in Galilee, because the Galileans are unfamiliar with the terumah of the Temple-chamber. Unspecified references to haramim in Judea are not binding but in Galilee they are, because the Galileans are unfamiliar with priestly haramim.

Unspecified vows are interpreted strictly, but if specified [they are interpreted] leniently. How so? If one says, “Behold! This is to me as salted meat”; or “As wine of libation” If he vowed by that which is to Heaven, his vow is valid. If by that which is idolatrous, his vow is invalid. And if it was unspecified, his vow is valid. [If he says], “Behold! This is to me as herem” If as a herem to Heaven, his vow is valid; If as a herem to the priests, his vow is invalid. If it was unspecified, his vow is valid. “Behold! This is to me as a tithe” If he vowed, as tithes of beasts, his vow is valid. If as grain tithes, his vow is invalid. If unspecified, his vow is valid. “Behold! This is to me as terumah” If he vowed, as the terumah of the Temple-chamber, his vow is valid. If as the terumah of the threshing-floor, his vow is invalid. If unspecified, his vow is valid. The words of Rabbi Meir. Rabbi Judah says: An unspecified reference to terumah in Judea is a valid vow, but not in Galilee, because the Galileans are unfamiliar with the terumah of the Temple-chamber. Unspecified references to haramim in Judea are not binding but in Galilee they are, because the Galileans are unfamiliar with priestly haramim.

Unspecified vows are interpreted strictly, but if specified [they are interpreted] leniently. How so? If one says, “Behold! This is to me as salted meat”; or “As wine of libation” If he vowed by that which is to Heaven, his vow is valid. If by that which is idolatrous, his vow is invalid. And if it was unspecified, his vow is valid. [If he says], “Behold! This is to me as herem” If as a herem to Heaven, his vow is valid; If as a herem to the priests, his vow is invalid. If it was unspecified, his vow is valid. “Behold! This is to me as a tithe” If he vowed, as tithes of beasts, his vow is valid. If as grain tithes, his vow is invalid. If unspecified, his vow is valid. “Behold! This is to me as terumah” If he vowed, as the terumah of the Temple-chamber, his vow is valid. If as the terumah of the threshing-floor, his vow is invalid. If unspecified, his vow is valid. The words of Rabbi Meir. Rabbi Judah says: An unspecified reference to terumah in Judea is a valid vow, but not in Galilee, because the Galileans are unfamiliar with the terumah of the Temple-chamber. Unspecified references to haramim in Judea are not binding but in Galilee they are, because the Galileans are unfamiliar with priestly haramim.

Unspecified vows are interpreted strictly, but if specified [they are interpreted] leniently. How so? If one says, “Behold! This is to me as salted meat”; or “As wine of libation” If he vowed by that which is to Heaven, his vow is valid. If by that which is idolatrous, his vow is invalid. And if it was unspecified, his vow is valid. [If he says], “Behold! This is to me as herem” If as a herem to Heaven, his vow is valid; If as a herem to the priests, his vow is invalid. If it was unspecified, his vow is valid. “Behold! This is to me as a tithe” If he vowed, as tithes of beasts, his vow is valid. If as grain tithes, his vow is invalid. If unspecified, his vow is valid. “Behold! This is to me as terumah” If he vowed, as the terumah of the Temple-chamber, his vow is valid. If as the terumah of the threshing-floor, his vow is invalid. If unspecified, his vow is valid. The words of Rabbi Meir. Rabbi Judah says: An unspecified reference to terumah in Judea is a valid vow, but not in Galilee, because the Galileans are unfamiliar with the terumah of the Temple-chamber. Unspecified references to haramim in Judea are not binding but in Galilee they are, because the Galileans are unfamiliar with priestly haramim.

Unspecified vows are interpreted strictly, but if specified [they are interpreted] leniently. How so? If one says, “Behold! This is to me as salted meat”; or “As wine of libation” If he vowed by that which is to Heaven, his vow is valid. If by that which is idolatrous, his vow is invalid. And if it was unspecified, his vow is valid. [If he says], “Behold! This is to me as herem” If as a herem to Heaven, his vow is valid; If as a herem to the priests, his vow is invalid. If it was unspecified, his vow is valid. “Behold! This is to me as a tithe” If he vowed, as tithes of beasts, his vow is valid. If as grain tithes, his vow is invalid. If unspecified, his vow is valid. “Behold! This is to me as terumah” If he vowed, as the terumah of the Temple-chamber, his vow is valid. If as the terumah of the threshing-floor, his vow is invalid. If unspecified, his vow is valid. The words of Rabbi Meir. Rabbi Judah says: An unspecified reference to terumah in Judea is a valid vow, but not in Galilee, because the Galileans are unfamiliar with the terumah of the Temple-chamber. Unspecified references to haramim in Judea are not binding but in Galilee they are, because the Galileans are unfamiliar with priestly haramim.

One may vow to murderers, robbers, or tax collectors that it [the produce which they demand] is terumah, even if it is not; [or] that it belongs to the royal house, even if it does not. Beth Shammai says: one may make any form of vow, except an oath; But Beth Hillel says: even an oath. Beth Shammai says: he must not volunteer to vow; Beth Hillel says: he may do so. Beth Shammai says: [he may vow] only as far as he makes him vow; Beth Hillel says: even in respect of what he does not make him vow. How so? If they said to him, say: “Konam be any benefit my wife has of me”, and he said, “Konam be any benefit my wife and children have of me,” Beth Shammai says: his wife is permitted, but his children are forbidden; Beth Hillel says: both are permitted.

He may donate his terumah and his tithes with his consent. He may offer up for him the bird sacrifices of zavim and zavoth and the bird sacrifices of women after childbirth, sin-offerings and guilt-offerings. He may teach him midrash, halakhoth and aggadoth, but not Scripture, yet he may teach his sons and daughters Scripture And he may support his wife and children, even though he is liable for their maintenance. But he may not feed his beasts, whether clean or unclean. Rabbi Eliezer says: he may feed an unclean beast of his, but not a clean one. They said to him: what is the difference between an unclean and a clean beast? He replied to them, a clean beast, its life belongs to heaven, but its body is his own; but an unclean animal its body and life belongs to heaven. They said to him: The life of an unclean beast too belongs to heaven and the body is his own for if he wishes, he can sell it to a non-Jew or feed dogs with it.

How does he warn her? If he says to her in front of two [witnesses], “Do not speak with that man”, and she spoke with him, she is still permitted to her husband and permitted to eat terumah. If she entered a private place with him and stayed with him a time sufficient for her to be defiled [by having sexual intercourse with him], she is forbidden to her husband and forbidden to eat terumah. If [her husband] died, she performs halitzah but cannot contract yibbum.

How does he warn her? If he says to her in front of two [witnesses], “Do not speak with that man”, and she spoke with him, she is still permitted to her husband and permitted to eat terumah. If she entered a private place with him and stayed with him a time sufficient for her to be defiled [by having sexual intercourse with him], she is forbidden to her husband and forbidden to eat terumah. If [her husband] died, she performs halitzah but cannot contract yibbum.

The following are prohibited to eat terumah: She who says [to her husband], “I am unclean to you”, and witnesses came [and testified] that she was unclean; She who says, “I refuse to drink [the water]”. She whose husband does not want to make her drink [the water]: And she whose husband had intercourse with her on the journey. How does [the husband] deal with her? He brings her to the court in the place where he resides, and they assign to him two disciples of the sages lest he have intercourse with her on the journey. Rabbi Judah says, her husband is trusted with her.

If a man says: “Give this get to my wife or this writ of emancipation to my slave”, if he wants he may change his mind on either document, the words of Rabbi Meir. The Sages say: he may change his mind in the case of the get but not in the case of the writ of emancipation, since a benefit may be conferred on a person not in his presence but a disability may be imposed on him only in his presence; for if he does not want to maintain his slave he is permitted, but if he does not want to maintain his wife he is not permitted. Rabbi Meir said to them: behold, he disqualifies his slave from eating terumah [by emancipating him] in the same way that he disqualifies his wife [by divorcing her]? They said to him: [the slave is disqualified] because he is the priest’s property. If a man says, “Give this get to my wife or this writ of emancipation to my slave”, and dies [before they are given], they do not give [the documents] after his death. [If he said], “Give a maneh to so-and-so” and died, the money should be given after his death.

One who brings a get and loses it on the way: If he finds it immediately it is valid, and if not it is not valid. If he finds it in a small bag or in a folder if he recognizes it, it is valid. If one brings a get and left [the husband] when [the husband] was an old man or sick, he should deliver it to her on the presumption that he is still alive. If the daughter of an ordinary Israelite is married to a priest and her husband goes abroad, she continues eating terumah on the presumption that he is still alive. If a man sends a sin-offering from abroad they sacrifice it on the presumption that he is still alive.

Three statements were made by Rabbi Elazar ben Parta before the Sages, and they upheld his words. About [people in] a besieged town; And about [people on] a ship listing at sea; And a person who has been brought to court [in a capital case] that they are presumed to be alive. [However, concerning people] in a besieged town which has been captured; Or [people in] a ship which has been lost at sea; Or a person who has been led out to execution we put upon them all of the stringencies of their being alive and all of the stringencies of their being dead. The daughter of an Israelite who has married a priest or the daughter of a priest who has married an Israelite may not eat of the terumah.

If a man lends money to a priest or a levite or a poor man on condition that he can may separate [terumah or tithes] from their portion, he may do so, in the presumption that they are still alive, and he need not be concerned that the priest or the levite may have died or the poor man may have become rich. If they died, he must obtain the permission of the heirs. If he made the loan in the presence of the court, he need not obtain permission from the heirs.

If a man sets aside produce in order to count it as terumah and tithe, or money in order to count it as second tithe, he may continue to count it as such in the presumption that they still exist. If they are lost, he must be concerned from time period to time period, the words of Rabbi Elazar ben Shammua. Rabbi Judah says: at three seasons they check the wine: when the east wind begins to blow at the end of Sukkot, when the buds first appear [on the vine], and when the juice begins to form in the grapes.

If orphans relied on a householder or if their father appointed a guardian for them, he must tithe their produce. A guardian who was appointed by the father of the orphans is required to take an oath. [A guardian who was] appointed by the court does not need to take an oath. Abba Shaul says that the rule is the reverse. One who renders impure [someone else’s pure food] or mixes terumah [with someone else’s non-terumah produce] or makes a libation [with someone else’s wine], if he does so inadvertently, he is exempt, but if intentionally he is liable. Priests who intentionally made someone else’s sacrifice piggul in the Temple are liable.

If orphans relied on a householder or if their father appointed a guardian for them, he must tithe their produce. A guardian who was appointed by the father of the orphans is required to take an oath. [A guardian who was] appointed by the court does not need to take an oath. Abba Shaul says that the rule is the reverse. One who renders impure [someone else’s pure food] or mixes terumah [with someone else’s non-terumah produce] or makes a libation [with someone else’s wine], if he does so inadvertently, he is exempt, but if intentionally he is liable. Priests who intentionally made someone else’s sacrifice piggul in the Temple are liable.