unconsecrated

With all [kinds of food] they may make an ‘eruv and a shittuf, except water and salt. And all [kinds of food] may be purchased with money of the second tithe, except water and salt. One who vowed to abstain from food is allowed [to consume] both water and salt. An eruv may be prepared for a nazirite with wine and for an Israelite with terumah, But Symmachus says: with unconsecrated produce only. [An eruv may be prepared] for a priest in a bet hapras. Rabbi Judah says: even in a cemetary, because he can put up a partition and thus enter [the area] and eat [his eruv].

Burnt-offerings during the festival [week] are to be brought from [animals bought with] unconsecrated money, and thanksgiving offerings, from [animals bought with] tithe money. On the first festival day of Pesah: Bet Shammai say: [they must be brought] from [animals bought with] unconsecrated money. And Bet Hillel say: [they can be brought also] from [animals bought with] tithe money.

Burnt-offerings during the festival [week] are to be brought from [animals bought with] unconsecrated money, and thanksgiving offerings, from [animals bought with] tithe money. On the first festival day of Pesah: Bet Shammai say: [they must be brought] from [animals bought with] unconsecrated money. And Bet Hillel say: [they can be brought also] from [animals bought with] tithe money.

They wash hands for [eating] unconsecrated [food], and [second] tithe, and for terumah [heave-offering]. But for sacred food they must immerse [their hands in a mikveh]. With regard to the [water of] purification, if one’s hands became impure, one’s [whole] body is impure.

If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed.

If he immersed for unconsecrated [food], and was presumed to be fit to eat unconsecrated [food], he is prohibited from [eating second] tithe. If he immersed for [second] tithe, and was presumed to be fit to eat [second] tithe, he is prohibited from [eating] terumah. If he immersed for terumah, and was presumed to be fit to eat terumah, he is prohibited from [eating] holy things. If he immersed for holy things, and was presumed to be fit to eat holy things he is prohibited from [touching the waters of] purification. If one immersed for something possessing a stricter [degree of holiness], one is permitted [to have contact with] something possessing a lighter [degree of holiness]. If he immersed but without special intention, it is as though he had not immersed.

The garments of an am haaretz possess midras-impurity for Pharisees. The garments of Pharisees possess midras-impurity for those who eat terumah. The garments of those who eat terumah possess midras-impurity for [those who eat] sacred things. The garments of [those who eat] sacred things possess midras-impurity for [those who occupy themselves with the waters of] purification. Yose ben Yoezer was the most pious in the priesthood, yet his apron was [considered to possess] midras-impurity for [those who ate] sacred things. Yohanan ben Gudgada all his life used to eat [unconsecrated food] in accordance with the purity required for sacred things, yet his apron was [considered to possess] midras-impurity for [those who occupied themselves with the water of] purification.

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.

If a man consecrated his wife’s handiwork, she continues to work and to consume [that which she makes]. [Concerning the] surplus: Rabbi Meir says: it is consecrated. Rabbi Yohanan Hasandlar says: it is unconsecrated.

If one says “Not-unconsecrated food shall I not eat from you”, “Not fit”, or “Not pure”, “Clean” or “Unclean”, “Remnant” or “Piggul he is bound [by his vow]. [If one says, “May it be to me], as the lamb”, “As the Temple pens”, “As the wood [on the altar]”, “As the fire [on the altar]”, “As the altar”, “As the Temple” or “As Jerusalem”; [or] if one vowed by reference to the altar utensils, even though he did not mention “korban”, behold this one was vowed by a korban. Rabbi Judah said: He who says “Jerusalem” has said nothing.

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].

If one slaughtered for a non-Jew, the slaughtering is valid. Rabbi Eliezer declares it invalid. Rabbi Eliezer said: even if one slaughtered a beast with the intention that a non-Jew should eat [only] its liver, the slaughtering is invalid, for the thoughts of a non-Jew are usually directed towards idolatry. Rabbi Yose said: is there not a kal vehomer argument? For if in the case of consecrated animals, where a wrongful intention can render invalid, it is established that everything depends solely upon the intention of him who performs the service, how much more in the case of unconsecrated animals, where a wrongful intention cannot render invalid, is it not logical that everything should depend solely upon the intention of him who slaughters!

If one slaughtered [an unconsecrated animal outside the Temple court] for it to be an olah or a shelamim or an asham for a doubtful sin or as a Pesah or a todah, the slaughtering is invalid. But Rabbi Shimon declares it valid. If two persons held one knife and slaughtered [an unconsecrated animal outside the Temple court], one declaring it to be one of the above and the other intending it for a legitimate purpose, the slaughtering is invalid. If one slaughtered [an unconsecrated animal outside the Temple court] for it to be a hatat or an asham or a first-born or the tithe [of cattle] or a substitute offering, the slaughtering is valid. This is the general rule: if one slaughtered an animal declaring it to be a sacrifice which can be brought either as a voluntary or a freewill-offering it is invalid, but if he declares it to be a sacrifice which cannot be brought either as a votive or a freewill-offering it is valid.

If one slaughtered [an unconsecrated animal outside the Temple court] for it to be an olah or a shelamim or an asham for a doubtful sin or as a Pesah or a todah, the slaughtering is invalid. But Rabbi Shimon declares it valid. If two persons held one knife and slaughtered [an unconsecrated animal outside the Temple court], one declaring it to be one of the above and the other intending it for a legitimate purpose, the slaughtering is invalid. If one slaughtered [an unconsecrated animal outside the Temple court] for it to be a hatat or an asham or a first-born or the tithe [of cattle] or a substitute offering, the slaughtering is valid. This is the general rule: if one slaughtered an animal declaring it to be a sacrifice which can be brought either as a voluntary or a freewill-offering it is invalid, but if he declares it to be a sacrifice which cannot be brought either as a votive or a freewill-offering it is valid.

If one slaughtered [an unconsecrated animal outside the Temple court] for it to be an olah or a shelamim or an asham for a doubtful sin or as a Pesah or a todah, the slaughtering is invalid. But Rabbi Shimon declares it valid. If two persons held one knife and slaughtered [an unconsecrated animal outside the Temple court], one declaring it to be one of the above and the other intending it for a legitimate purpose, the slaughtering is invalid. If one slaughtered [an unconsecrated animal outside the Temple court] for it to be a hatat or an asham or a first-born or the tithe [of cattle] or a substitute offering, the slaughtering is valid. This is the general rule: if one slaughtered an animal declaring it to be a sacrifice which can be brought either as a voluntary or a freewill-offering it is invalid, but if he declares it to be a sacrifice which cannot be brought either as a votive or a freewill-offering it is valid.

[The law of] “It and its young” applies both within the land of Israel and outside it, both during the existence of the Temple and after it, in respect of both unconsecrated and consecrated animals. How so? If a person slaughtered an animal and its young, both animals being unconsecrated, [and they slaughtered them] outside [the sanctuary], they are both valid, but [he who slaughtered] the second incurs forty lashes. If both animals were consecrated [and they were slaughtered] outside [the sanctuary], [he who slaughtered] the first incurs the penalty of karet, both animals are invalid, and each incurs forty lashes. If both animals were unconsecrated [and they were slaughtered] inside [the sanctuary], both animals are invalid, and [he who slaughtered] the second incurs forty lashes. If both animals were consecrated [and they were slaughtered] inside [the sanctuary], the first is valid and [he who slaughtered it is] not culpable, but [he who slaughtered] the second incurs forty lashes, and it is invalid.

[The law of] “It and its young” applies both within the land of Israel and outside it, both during the existence of the Temple and after it, in respect of both unconsecrated and consecrated animals. How so? If a person slaughtered an animal and its young, both animals being unconsecrated, [and they slaughtered them] outside [the sanctuary], they are both valid, but [he who slaughtered] the second incurs forty lashes. If both animals were consecrated [and they were slaughtered] outside [the sanctuary], [he who slaughtered] the first incurs the penalty of karet, both animals are invalid, and each incurs forty lashes. If both animals were unconsecrated [and they were slaughtered] inside [the sanctuary], both animals are invalid, and [he who slaughtered] the second incurs forty lashes. If both animals were consecrated [and they were slaughtered] inside [the sanctuary], the first is valid and [he who slaughtered it is] not culpable, but [he who slaughtered] the second incurs forty lashes, and it is invalid.

[The law of] “It and its young” applies both within the land of Israel and outside it, both during the existence of the Temple and after it, in respect of both unconsecrated and consecrated animals. How so? If a person slaughtered an animal and its young, both animals being unconsecrated, [and they slaughtered them] outside [the sanctuary], they are both valid, but [he who slaughtered] the second incurs forty lashes. If both animals were consecrated [and they were slaughtered] outside [the sanctuary], [he who slaughtered] the first incurs the penalty of karet, both animals are invalid, and each incurs forty lashes. If both animals were unconsecrated [and they were slaughtered] inside [the sanctuary], both animals are invalid, and [he who slaughtered] the second incurs forty lashes. If both animals were consecrated [and they were slaughtered] inside [the sanctuary], the first is valid and [he who slaughtered it is] not culpable, but [he who slaughtered] the second incurs forty lashes, and it is invalid.

If [the first animal was] unconsecrated and [the second] consecrated [and they were both slaughtered] outside [the sanctuary], the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] outside [the sanctuary], [he who slaughtered] the first incurs the penalty of karet and it is invalid, and the second [animal] is valid, and each incurs forty lashes. If [the first was] unconsecrated and [the second] consecrated [and they were both slaughtered] inside [the sanctuary], they are both invalid, and [he who slaughtered] the second incurs forty lashes. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] inside [the sanctuary], the first animal is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were unconsecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were consecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, [he who slaughtered] the first incurs the penalty of karet, each incurs forty lashes, and both animals are invalid. If both were unconsecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is invalid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is valid. If both were consecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid.

If [the first animal was] unconsecrated and [the second] consecrated [and they were both slaughtered] outside [the sanctuary], the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] outside [the sanctuary], [he who slaughtered] the first incurs the penalty of karet and it is invalid, and the second [animal] is valid, and each incurs forty lashes. If [the first was] unconsecrated and [the second] consecrated [and they were both slaughtered] inside [the sanctuary], they are both invalid, and [he who slaughtered] the second incurs forty lashes. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] inside [the sanctuary], the first animal is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were unconsecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were consecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, [he who slaughtered] the first incurs the penalty of karet, each incurs forty lashes, and both animals are invalid. If both were unconsecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is invalid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is valid. If both were consecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid.

If [the first animal was] unconsecrated and [the second] consecrated [and they were both slaughtered] outside [the sanctuary], the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] outside [the sanctuary], [he who slaughtered] the first incurs the penalty of karet and it is invalid, and the second [animal] is valid, and each incurs forty lashes. If [the first was] unconsecrated and [the second] consecrated [and they were both slaughtered] inside [the sanctuary], they are both invalid, and [he who slaughtered] the second incurs forty lashes. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] inside [the sanctuary], the first animal is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were unconsecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were consecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, [he who slaughtered] the first incurs the penalty of karet, each incurs forty lashes, and both animals are invalid. If both were unconsecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is invalid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is valid. If both were consecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid.

If [the first animal was] unconsecrated and [the second] consecrated [and they were both slaughtered] outside [the sanctuary], the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] outside [the sanctuary], [he who slaughtered] the first incurs the penalty of karet and it is invalid, and the second [animal] is valid, and each incurs forty lashes. If [the first was] unconsecrated and [the second] consecrated [and they were both slaughtered] inside [the sanctuary], they are both invalid, and [he who slaughtered] the second incurs forty lashes. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] inside [the sanctuary], the first animal is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were unconsecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were consecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, [he who slaughtered] the first incurs the penalty of karet, each incurs forty lashes, and both animals are invalid. If both were unconsecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is invalid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is valid. If both were consecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid.

If [the first animal was] unconsecrated and [the second] consecrated [and they were both slaughtered] outside [the sanctuary], the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] outside [the sanctuary], [he who slaughtered] the first incurs the penalty of karet and it is invalid, and the second [animal] is valid, and each incurs forty lashes. If [the first was] unconsecrated and [the second] consecrated [and they were both slaughtered] inside [the sanctuary], they are both invalid, and [he who slaughtered] the second incurs forty lashes. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] inside [the sanctuary], the first animal is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were unconsecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were consecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, [he who slaughtered] the first incurs the penalty of karet, each incurs forty lashes, and both animals are invalid. If both were unconsecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is invalid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is valid. If both were consecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid.

If [the first animal was] unconsecrated and [the second] consecrated [and they were both slaughtered] outside [the sanctuary], the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] outside [the sanctuary], [he who slaughtered] the first incurs the penalty of karet and it is invalid, and the second [animal] is valid, and each incurs forty lashes. If [the first was] unconsecrated and [the second] consecrated [and they were both slaughtered] inside [the sanctuary], they are both invalid, and [he who slaughtered] the second incurs forty lashes. If [the first was] consecrated and [the second] unconsecrated [and they were both slaughtered] inside [the sanctuary], the first animal is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were unconsecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid. If both were consecrated and [the first was slaughtered] outside [the sanctuary] and [the second] inside, [he who slaughtered] the first incurs the penalty of karet, each incurs forty lashes, and both animals are invalid. If both were unconsecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is invalid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is valid. If both were consecrated and [the first was slaughtered] inside [the sanctuary] and [the second] outside, the first is valid and [he who slaughtered it is] not liable, but [he who slaughtered] the second incurs forty lashes and it is invalid.

[The law of] “covering up the blood” applies both within the land of Israel and outside it, both during the existence of the Temple and after it, It applies to unconsecrated animals but not to consecrated animals. It applies [only] to wild animals and birds, whether they are at one's disposal or not. It applies also to a koy, for it is an animal about which there is a doubt. It may [therefore] not be slaughtered on a festival; and if it was slaughtered [on a festival] one may not cover up its blood.

If a person slaughtered [a wild animal or a bird] and it was found to be terefah, or if he slaughtered [it as an offering] to idols, or if he slaughtered that which was unconsecrated inside the sanctuary or that which was consecrated outside, or if he slaughtered a wild animal or a bird that was condemned to be stoned: Rabbi Meir makes him liable to cover up the blood; but the sages make him exempt. If he slaughtered [a wild animal or a bird] and it became nevelah under his hand, or if he stabbed it, or tore away [the organs of the throat], he is exempt from covering up [the blood].

[The prohibition of] the sciatic nerve is in force both within the land and outside it, both during the existence of the Temple and after it, in respect of both unconsecrated and consecrated [animals]. It applies to cattle and to wild animals, to the right and left hip. But it does not apply to a bird because it does not have a socket [on its hip]. It applies to a fetus. Rabbi Judah says: it does not apply to a fetus. And its [forbidden] fat is permitted. Butchers are not trustworthy with regard to the [removal of the] sciatic nerve, the words of Rabbi Meir. The sages say: they are trustworthy with regard to it as well as with regard to the [forbidden] fat.

The [law of] the shoulder and the cheeks and the stomach is in force both within the Land and outside it, both during the existence of the Temple and after it, in respect of unconsecrated animals but not consecrated animals. For it might have been argued thus: if unconsecrated animals, which are not subject to the law of the breast and the thigh, are subject to these dues, how much more are consecrated animals, with are subject to the law of the breast and the thigh, subject also to these dues! Scripture states, “And I have given them to Aaron the priest and his sons as a due for ever” (Leviticus 7:34) only what is mentioned in this passage shall be his.

The [law of] the shoulder and the cheeks and the stomach is in force both within the Land and outside it, both during the existence of the Temple and after it, in respect of unconsecrated animals but not consecrated animals. For it might have been argued thus: if unconsecrated animals, which are not subject to the law of the breast and the thigh, are subject to these dues, how much more are consecrated animals, with are subject to the law of the breast and the thigh, subject also to these dues! Scripture states, “And I have given them to Aaron the priest and his sons as a due for ever” (Leviticus 7:34) only what is mentioned in this passage shall be his.

All consecrated animals whose permanent physical blemish preceded their consecration and were then redeemed: Are subject to the law of the firstling and to the priestly gifts, And when they become like hullin [by being redeemed] they may be shorn and may be put to work. And their young and their milk are permitted after they have been redeemed. And he who slaughtered them outside the sanctuary is not liable. And they do not render what is substituted for them [holy]. And if they died they may be redeemed, except for the firstling and the tithe of cattle. All [consecrated animals] whose consecration preceded their permanent, or their impermanent blemish [preceded] their consecration and subsequently they contracted a permanent blemish, and they were redeemed: Are exempt from the law of the firstling, and from priestly gifts; And they are not like unconsecrated animals to be shorn or put to work; And [even] after they have been redeemed their young and their milk are forbidden; And he who slaughtered them outside the sanctuary is liable; And they render what was substituted for them [holy], And if they died they must be buried.

The law of the first of the fleece is in force both within the Land and outside it, both during the existence of the Temple and after it, in respect of unconsecrated animals but not consecrated animals. The law of the shoulder and the cheeks and the stomach is of stricter application than the law of the first of the fleece; for the law of the shoulder and the cheeks and the stomach applies both to herds and flocks, whether they are many or few, whereas the law of the first of the fleece applies only to sheep, and only when there are many.

The law of letting [the mother bird] go from the nest is in force both within the holy land and outside it, both during the existence of the Temple and after it, in respect of unconsecrated birds but not consecrated birds. The law of covering up the blood is of broader application than the law of letting [the mother bird] go; for the law of covering up the blood applies to wild animals as well as to birds, whether they are at one's disposal or not, whereas the law of letting [the mother bird] go from the nest applies only to birds and only to those which are not at one's disposal. Which are they that are not at one's disposal? Such as geese and fowls that made their nests in the open field. But if they made their nests within a house or in the case of Herodian doves, one is not bound to let [the mother bird] go.

All [consecrated animals] whose consecration preceded their permanent, or their impermanent blemish [preceded] their consecration and subsequently they contracted a permanent blemish, and they were redeemed: Are exempt from the law of the firstling, and from priestly gifts; And they are not like unconsecrated animals to be shorn or put to work; And [even] after they have been redeemed their young and their milk are forbidden; And he who slaughtered them outside the sanctuary is liable; And they render what was substituted for them [holy], And if they died they must be buried.

If there was a piece of unconsecrated forbidden fat and a piece of consecrated forbidden fat, and a person ate one of them and does not know which, he is liable to a hatat. Rabbi Akiva says: also to an asham talui. If he then ate the second piece, he is liable to two hatats and one certain asham. If he ate one piece and another came and ate the other, each of them is liable to a hatat. Rabbi Akiva says: each of them brings [in addition] an asham talui. Rabbi Shimon holds: each of them brings a hatat and together they bring one asham. Rabbi Yose: two people cannot bring one asham.

All that require immersion in water according to the rulings of the Torah defile consecrated things, terumah, unconsecrated food, and [second] tithe; And he is forbidden to enter the sanctuary. After immersion [but before the sun sets] he defiles holy things and invalidates terumah, the words of Rabbi Meir. But the sages ruled: he invalidates consecrated things and terumah. But he is permitted to unconsecrated food and [second] tithe. And if he entered the sanctuary, whether before or after his immersion, he incurs guilt.

All that require immersion in water according to the rulings of the Torah defile consecrated things, terumah, unconsecrated food, and [second] tithe; And he is forbidden to enter the sanctuary. After immersion [but before the sun sets] he defiles holy things and invalidates terumah, the words of Rabbi Meir. But the sages ruled: he invalidates consecrated things and terumah. But he is permitted to unconsecrated food and [second] tithe. And if he entered the sanctuary, whether before or after his immersion, he incurs guilt.

All that require immersion in water according to the words of the scribes defile consecrated things and invalidate terumah to be unfit, but they are permitted to unconsecrated food and second tithe, the words of Rabbi Meir. But the sages forbid second tithe. After immersion [but before the sun sets] he is permitted to all these. And if he entered the sanctuary, whether before or after his immersion, he incurs no guilt.

Second [degree uncleanness] in common food conveys uncleanness to unconsecrated liquids and causes invalidity to terumah food. Third [degree of uncleanness] in terumah conveys uncleanness to consecrated liquids and causes invalidity to holy food that was prepared in conditions of cleanness appropriate to holy food; But if it was only prepared under conditions of cleanness appropriate to terumah, it conveys uncleanness at a first and at a second remove, and causes invalidity to holy food at one additional remove.

Men may eat dry food with ceremonially unclean hands etc. There is a Baraitha, viz., R. Chănina ben Antigonus said, Does such a question as whether a thing be dry or wet exist as regards hallowed things? Nay, does not love for the hallowed things make men careful where they are concerned? Yea, every one will admit that it was not necessary to say this. But this is the case supposed, viz., that a man's companion put a piece of the hallowed things into his mouth, or he put it into his own mouth with a spindle or with a skewer, or attempted to eat along with these an onion or garlic taken from unconsecrated things. Our Rabbis decided that this should be the case for hallowed things; for the heave-offering our Rabbis decided that it should not be the case.