json/Tosefta/Vilna Edition/Seder Zeraim/Tosefta Terumot/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Tosefta Terumot",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Sefaria Community Translation",
    "versionTitleInHebrew": "תרגום קהילת ספריא",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isBaseText": false,
    "isSource": false,
    "direction": "ltr",
    "heTitle": "תוספתא תרומות",
    "categories": [
        "Tosefta",
        "Vilna Edition",
        "Seder Zeraim"
    ],
    "text": [
        [
            "R. Yehuda says: One who is deaf who sets aside terumah - his terumah is a [valid] terumah. R. Yehuda told a story of the sons of R. Yochanan b. Godgeda who were deaf, and all of the purity rules of Jerusalem were taken care of by them. They said to him regarding that proof, that the purity rules do not require thought, and [thus] they are taken care of by those who are deaf, insane, or minors, [but] terumah and tithes require thought. R. Yitzhak says in the name of R. Elezar: The terumah of one who is deaf should not go out as profane, because there is doubt – perhaps he has knowledge, perhaps he does not have knowledge. How [should] they treat him? The court [should] assign him guardians, [so that when] he sets aside terumah they confirm for him [that he has done it correctly]. R. Simon b. Gamliel says: Who is considered to be deaf? Everyone who was deaf from his birth [is considered to be deaf], but one who [initially] is sensible and becomes deaf, he writes and they provide confirmation. ",
            "One who hears and does not speak – he is mute. One who speaks and does not hear – he is deaf. And in both cases regard him as one who is sensible in all respects. ",
            "Who is considered to be insane? One who goes out alone at night, and one who stays overnight in the cemetery, and one who tears his clothing, and one who destroys things that people give to him. [For one who is] sometimes insane, sometimes sane, this is the general rule: Whenever he is insane, regard him as someone who is insane in all respects, and [whenever he is] sane, regard him as someone who is sensible in all respects (see Rosh Hashanah 28a:16).",
            "R. Yehuda says: A minor whose father places him in a cucumber field – [when] he sets aside terumah and his father speaks  on his behalf, his terumah is a [valid] terumah. They said: It is not he [the minor] who sets aside terumah, but rather his father who confirms his act.",
            "How could someone set aside as terumah something that does not belong to him? He could go down to the middle of his neighbor’s field and glean and set aside terumah while not being in poverty.  If they consider it robbery,  his terumah is not a [valid] terumah, but if not, his terumah is a [valid] terumah. How could one know if it were considered robbery or not? The case when the master of the house comes out and finds him, and says to him: ‘Cut it out!’ with pleasantries – if there were pleasantries it is not considered robbery, but if not, regard it to be considered robbery. If the master of the house had harvested and added to it, in either case it is not considered robbery.",
            "The thief, and the robber, and one who forces [people to sell things against their will]: their terumah is [valid] terumah, and their tithes are [valid] tithes, and their consecrated produce is [valid] consecrated produce. [But] if the landowners were chasing after them [to reclaim the stolen produce], their terumah is not [valid] terumah, and their tithes are not [valid] tithes, and their consecrated produce is not [valid] consecrated produce.  Landowners [whose land was purchased from] <i>sicarii</i><sup>*</sup><i class=\"footnote\">assassins who ransom property by threatening the life of the previous owner, see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Gittin.5.7.2\" href=\"Jerusalem_Talmud_Gittin.5.7.2\">Y. Git. V.7.2</a>)</i>: their terumah is [valid] terumah, and their tithes are [valid] tithes, and their consecrated produce is [valid] consecrated produce.",
            "The son, and the hired hand, and the slave, and the wife separate terumah on what they eat, but they do not separate terumah on everything, as a person does not separate terumah on a thing that is not his. [However,] the son [may separate terumah from produce] belonging to father, and the wife [may separate terumah] of her dough -- behold, these [persons are allowed to] separate terumah because they are separating terumah with permission.",
            "A sharecropper that separated terumah and the landowner came and invalidated [the act]: if he invalidated it before he separated terumah, the terumah is not [valid] terumah, but if the terumah has [already] been separated, the terumah is [valid] terumah. However, [the sharecropper] does not have the right to take out tithes, except as to his own portion.",
            "A worker who separates terumah from the threshing floor [without explicit permission], his terumah is not [valid] terumah, but if the landowner said to him, \"gather together [the produce] of my threshing floor,\" his terumah is [valid] terumah, as [the produce on] the threshing floor may not be gathered together unless terumah has [first] been separated.",
            "Workers that separate terumah from a [standard] vat: their terumah is not [valid] terumah, but if it was a small vat, and others use it, their terumah is [valid] terumah.",
            "The landowner has the right to set aside tithes of untithed produce in the amount of the terumah of tithes that are in the tithes. Rabbi Yosei says, [in the case of] the landowner that separates terumah from tithes, what he has done is done.",
            "Legal guardians (<i>apotrofin</i>) separate terumah and tithes [from their own produce] in place of the property of the orphans; [and if necessary must even] sell [their own] houses , fields, and orchards, livestock, [male] slaves, and maidservants to provide food to the orphans; and [further] provide (lit. \"make\") for them a <i>sukkah</i> and a <i>lulav</i> and <i>tzitzit</i> and all [that is required to perform] the commandments of the Torah, and purchase for them a scroll of the Torah, the Prophets, and the Writings, and anything else that is prescribed in the Torah. However, [legal guardians] need not redeem them from captivity, or apportion charity to them in the synagogue, or anything else that is not prescribed in the Torah. And they need not [pay to] free them from slavery, but [they may] sell them [i.e., the orphans] to others, and others may free them. Rebbi says, I say, [the legal guardian should] give money [to the orphan] so that he can redeem himself. ",
            "[Legal guardians] shall not sell distant [property] in order to purchase [property] that is nearby, or [sell property] of poor quality to buy [property of] good quality. They may not [involve themselves in orphans'] legal matters, [whether] to hold them liable, to confer a benefit, to earn money, [or] to spend money, except if [the guardians] receive permission from the court (<i>beit din</i>). And the legal guardians must make an accounting with the orphans at the conclusion [of the guardianship], the words of Rebbi. Rabban Shimon ben Gamaliel says, The court does not designate women [manuscript adds \"or minors\"] or slaves as legal guardians at the inception [of the guardianship]; however, if [the orphans'] fathers designated these during his lifetime, [the court must] appoint them as legal guardians  [after the father dies].",
            "Rabbi Shimon ben Elazar says, [with respect to] orphans that were supported at the place of a landowner, or that were supported by their fathers<sup>*</sup><i class=\"footnote\">i.e., even though their fathers were not made their legal guardian (אפוטרופוס), see Minchat Yitzchak here</i>, or that were supported by the Beit Din, [those that support them] tithe [the produce that the orphans eat] and feed them for the sake of <i>tikkun olam</i> (the betterment of the world). And in the same way, Rabbi Shimon ben Elazar says, an orphan who is a Levite that was raised at the place of a landowner, [separates] tithes (מעשר not מעשה) and feeds him for the sake of <i>tikkun olam</i>. If [the orphan] was learning [a craft] at the place of a Levite or a Kohen or a poor person, behold, he should feed him out of that which is his (i.e., the landowner's). If he was the son of his wife who is a Kohen or Levite or poor person, behold, he feeds him from his (i.e., the orphan's) own portion.",
            "A child that said to someone in the market, \"Feed me tithes,\" he should feed him for the sake of <i>tikkun olam</i>. If he was responsible for his meals or if he gave [the child] meals in the same amount of his own meals [?], he feeds [the child] out of what is his, and uses [the child's] portion as an investment [for the child's benefit].",
            "The landowner may not separate terumah from tithes and [thereafter] obtain permission from the Levite, nor [take] the shankbone, the jawbone or the rough-stomach [of an animal, see Deut. 18:3] and [thereafter] obtain permission from the Kohen, but he may make them a loan in order for it to count [as terumah or priestly gifts, see Gitt. 3:8] ",
            "Associates of the priesthood and of the Levites<sup>*</sup><i class=\"footnote\"> i.e., those with an arrangement with a specific Kohen or Levite to give him their priestly or Levitical gifts (see <a class=\"refLink\" data-ref=\"Tosafot_on_Bava_Batra.123b.8.1\" href=\"Tosafot_on_Bava_Batra.123b.8.1\">Tosafot</a> to Bava Batra 123b:8)</i> are not authorized to do this; however, [with respect to] lost items, it is permitted because he is like one who returns a lost object [to its owner].",
            "Rabbi Elazar says, whoever comes along the road and has in his hand figs or grapes or cucumbers, which cannot be brought into town [before they go bad], should throw them into a cleft, or inside a thorn-bush. [If] Samaritans or Gentiles were passing by,  and he had in his hand things that could not enter the town, he should rest them on top of a rock [for the Samaritan or Gentile to take].  Rabbi Yosei says, one should leave them with an innkeeper up until when they [begin to] stink.",
            "A Gentile that separates the terumah of his friends<sup>*</sup><i class=\"footnote\">חבריו not חברים per GR\"A</i>, or of a Jew, even with permission, his terumah is not [valid] terumah (Ter. 1:1). It so happened in Pinah (alt. \"in Pigah\" =בפיגא), that a certain Jew said to a Gentile, \"Separate the terumah of my threshing floor.\" And he separated the terumah, and [subseqently] the terumah fell back onto the threshing floor [becoming mixed with the rest of the produce]. And this matter came before Rabban Gamaliel (alt., \"Shimon ben Gamaliel\") and he said, \"Since the Gentile separated the terumah, it is not [valid] terumah,\" [and thus the resulting mixture is not forbidden]. Rabbi Yitzhak says, a Gentile that separates the terumah of a Jew, and the owners [of the produce] remain near him [throughout the process], his terumah is [valid] terumah."
        ],
        [
            "One who sells fruits to his friend and said to him, \"The fruits that I sold to you are untithed,\" [or meat and says] \"this is meat [from] a first-born [calf],\" [or wine and says] \"[this is] wine that was used in a libation,\" according to the letter of the law, he is not to be believed. Rabbi Yehudah says, a Jew is [typically] not suspected on these things, but everything goes according to what kind of a man he is.",
            "[Relatedly, if the friend] was bringing a sacrifice with him, and he said to [the friend], \"[This sacrifice] has become <i>piggul</i>,\" [or] if he was preparing pure food with him, and he said, \"It became impure,\" a Jew is not suspected on these things.  But [if] he said to him, \"The sacrifice that I brought with you became impure on the same day,\" by the the letter of the law, he is not to be believed. Rabbi Yehudah says, a Jew is [typically] not suspected on these things, but everything goes according to what kind of a man he is.",
            "One who slaughters the Passover offering on behalf of a group of people, and said [to one of them], \"I did not sacrifice it with you in mind,\" by the letter of the law, he is not to be believed. Rabbi Yehudah says, until he commences [the sacrifice] he is believed, [but] once he has commenced [the sacrifice] he is no longer believed.",
            "One may not take terumah from one type on behalf of a different type, but they said (Ter. 2:4), all types of wheat are one, [and] all types of beans, and nuts, and almonds, and pomegranates are one, [and] we [may] take terumah and tithes from one on behalf of the other. [If] someone had black figs and white [figs] inside his house, and similarly, two types of wheat, we [may] take terumah and tithes from one on behalf of the other. Rabbi Yitzchak says in the name of Rabbi Eliezer, Beit Shammai say, we do not take terumah [in such cases], and Beit Hillel say, we [are permitted to] take terumah. ",
            "<i>How so, \"We do not take terumah from the new on behalf of the old\" (Ter. 1:5)?</i> We do not take terumah from this year's produce on behalf of last year's produce (see Ter. 6:6), but in a field that grows two crops (i.e., early and late fruits) in [the same] year, and so too an irrigated field, we [may] take terumah and tithes from one on behalf of the other. [With respect to] vegetables picked on the evening preceding Rosh Hashanah [but which remain in the field], until the sun rises, he may return [and take terumah and tithes from] those picked [vegetables], but once the sun rises, we do not take terumah and tithes from one on behalf of the other because [once the sun rises on Rosh Hashanah, vegetables collected thereafter] are \"new \" and [vegetables collected previously] are \"old\" (i.e., from the previous year).<sup>*</sup><i class=\"footnote\">Rosh Hashanah is the new year for tithing vegetables, see Rosh Hashanah 1:1.</i>",
            "[If] it was the second [year of the agricultural cycle] and the third [year's crops] came in, the earlier [harvest] is tithed as second tithe, and the later [harvest] is tithed as poor man's tithe. [If] he picked an <i>etrog</i> in the evening before Tu B'shvat (the 15th of Shevat, the new year for trees, see Rosh Hashanah  1:1), until the sun rises, he may return [and take terumah and tithes from] those picked [<i>etrogs</i>], but once the sun rises, we do not take terumah and tithes from one on behalf of the other because [once the sun rises on Tu B'shvat, fruit collected thereafter] are \"new \" and [fruit collected previously] are \"old\" (i.e., from the previous year). If it was the third year and the fourth year's crop came in, the earlier [harvest] is tithed as poor man's tithe, and the fourth year's crop is tithed as second tithe.",
            "<i>How so, \"We do not take terumah from detached [produce] on behalf of [produce that is still] attached [to the ground]\" (Ter. 1:5)?</i> [If] he declared, \"This detached produce shall be [considered] terumah and tithes on behalf of this attached [produce],\" or \"This attached produce shall be [considered] terumah and tithes on behalf of this detached produce,\" [it is as though] he has not said anything. But [if he declared], \"This detached produce shall be [considered] terumah and tithes on behalf of this attached produce once it becomes detached,\" and behold, he ate from it by accident, he may take terumah and tithes from another place, until the time that it detaches [and he would not incur liability for consuming terumah or tithes]. Once it detaches, his words become permanent [and he would be liable]",
            "Similarly, one that was coming down the road and had in his hand a basket of untithed produce [and] declared, \"Behold, this [produce] is being made terumah and tithes on behalf of the produce that I have inside my house,\" [but] before he arrives at the city, behold, he eats from it (i.e., the produce in the basket) by accident.  [In this case, he can] make it terumah and tithes on behalf of [produce in] another place until he arrives at the city.  [But] once he arrives at he city, his words become permanent. If produce was eaten or stolen or lost, until he arrives at the city he the basket [is considered] <i>tevel</i> (i.e., untithed produce). [But] when he arrives at the city, his words become permanent. Moreover, said Rabbi Eliezer ben Ya'akov, [with respect to] produce in a garden bed, if he made it terumah and tithes on behalf of [other] produce in a garden bed, [he is not bound by his declaration] until a third of the garden bed is uprooted.",
            "<i>How so, \"We do not take terumah from produce from the Land [of Israel] on behalf of produce from outside the Land [of Israel]\" (Ter. 1:5)?</i> We do not take terumah from produce from the Land of Israel on behalf of produce from Syria (see Dem. 6:11), and not from produce from Syria on behalf of produce from the Land of Israel.  A Jew that bought a field in Syria, behold, he is like someone who buys [a field] in the outskirts<sup>*</sup><i class=\"footnote\">see Hallah 4:11, \"בְּפַרְוָר\" = outskirts, not \"בפרוזדור\" = vestibule, see Lieberman here</i> of Jerusalem, and [therefore he must] take terumah and tithes on it.",
            "A Jew and a Gentile that bought a field in Syria, behold they are like untithed produce and like tithes that are mixed together, the words of Rebbi. Rabbi Shimon ben Gamaliel says, the portion [belonging to] the Jew are liable in tithes, and the portion [belonging to] the Gentile are exempt from tithes. A Jew that bought a field in Syria, even though he went back and sold it to a Gentile, [the field] is liable in tithes and in <i>shevi'it</i> (the laws of the sabbatical year), because it had previously been liable.  But [in the case of a field owned by a Gentile but worked on by Jewish] sharecroppers or tenant farmers or the families [of Jewish sharecroppers], or [in the case where] a Gentile mortgaged his field to a Jew, even though he acted based on [Jewish] law, [the field] is exempt from tithes and from <i>shevi'it</i> [because ownership is retained by a Gentile, see Gitt. 43b:11].",
            "What is considered \"the Land [of Israel]\" and what is considered \"outside the Land [of Israel]\"? From the slopes of Taurus Amanus inwards is the \"Land of Israel,\" from Taurus Amanus to the outside is \"outside the Land.\" About the islands in the sea, one looks at them as if a string were drawn from Taurus Amanus to the rivers of Egypt: from the string to the inside is the \"Land of Israel,\" from the string to the outside is \"outside the Land.\" Rabbi Yehudah said, all that lies before the Land of Israel is like the Land of Israel since it is said (Num. 34:6): “The Eastern border shall be for you the Great Sea as border.” It is as if a string were drawn from Cephalaria to the Ocean, inside the string is the \"Land of Israel,\" and outside is \"outside the Land.\"",
            "[If] a ship comes from outside the Land and had in it produce: from the string to the inside, if it is skimming [the sea floor], it is liable (see Gitt. 7b:7), according to the calculation, and [if its from the string to] the outside, [it is considered] outside the Land, and [the produce] is not liable according to the calculation. Rabbi Eliezer says, any amount of dust from the Land of Israel is liable according to the calculation.",
            "But <i>orlah</i> and diverse crops (<i>kilayim</i>) of the vineyard (see Orl. 3:7) are [treated] the same for Gentiles in the Land of Israel, in Syria, and outside the Land (cf. Avodah Zarah 54b:6). But Rabbi Yehudah says, the [laws of] the fourth-year vineyard do not [apply to] a Gentile in Syria.  And the Sages say, they do apply (Ter. 3:9). Said Rabbi Yehudah, it so happened with S'gabion (שְׂגַבְיוֹן not שביון) the head of the synagogue of Achziv, that he had purchased from a Gentile a fourth[-year vineyard] in Syria and had paid [the Gentile] money for it.  And he came and asked Rabban Gamaliel, who had been passing from place to place [about whether such a vineyard is liable]. And [Rabbi Gamaliel] said to him, \"Wait until [this situation] becomes [the subject of] halachah\" (i.e., Rabban Gamaliel did not know the answer).  They [the Sages] said to him [Rabbi Yehudah], \"This is no proof [that such a vineyard is not liable]. Not only that, but  [Rabban Gamaliel later]  sent him [S'gabion] in the hand of a deaf-mute messenger<sup>*</sup><i class=\"footnote\">alt., \"a secret message,\" see <a class=\"refLink\" data-ref=\"Tosefta_Kifshutah_on_Terumot.2.13.10\" href=\"Tosefta_Kifshutah_on_Terumot.2.13.10\">Lieberman</a>)</i>, [stating,] 'What you did, you did, but do not teach [others] to do so.'\"",
            "We do not take terumah from produce [that is harvested] before it is one-third ripe (cf. Hallah 1:3). How do you know if it is one-third ripe or if not? If it is planted and something has sprouted, it is known that it one-third  ripe. If it is planted and something has not sprouted, it is known that it is not one-third ripe."
        ],
        [
            "For what reason did they say (Ter. 1:6) that a mute cannot separate terumah? Because he cannot bless. For what reason did they say that a blind person cannot separate terumah? Because he cannot distinguish between good and bad [produce]. For what reason did they say that a drunk cannot separate terumah? Because he has no understanding. [However,] even though he is drunk, his purchases are [valid] purchases and his sales are [valid] sales, and his gifts are [valid] gifts, and his vows are [valid] vows, [and] his sanctified property is [valid] sanctified property, [and] his transgressions are [punishable] transgressions, [and] if he is held liable for sin-offering then he must bring a sin-offering, and [if he is] held liable for stoning he is stoned. The general rule of the matter is that a drunk -- behold -- he is like someone who is sober in every respect. For what reason did they say a <i>ba'al keri</i> (see Zavim 5:11) cannot separate terumah? Because he cannot bless. For what reason did they say one who is naked cannot separate terumah? Because he cannot bless. But he covers himself with straw or with stubble or with anything and he blesses.",
            "[If] someone was going to separate terumah or first tithe or poor man's tithe, when does he bless on them? When he begins separating. One who separates, if he will be designating in the future, it has no holiness until he [actually] designates them, and if he will not be designating in the future, then as soon as he separates it becomes holy.",
            "Rabbi Yehudah says, a person [is permitted to] measure his untithed produce, and bring it into his house, provided he does not [separate] terumah [according to] measure or weight (see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Terumot_1.4.5\" href=\"Jerusalem_Talmud_Terumot.1.4.5\">Y. Ter. I.4.5</a>).  A person [is permitted to] count his untithed produce and bring it into his house, provided he does not [separate] terumah [according to] quantity. ",
            "One who takes terumah from a basket and finds [additional] produce on the side of the basket, behold, this is [also] terumah because in his heart [he intended] to take terumah on everything.",
            "[If] he had before him figs or pomegranates, he does not have to sit down and tithe [either by measuring the] larger ones or [by measuring] smaller ones; rather, he takes terumah according to his way, with the intermediate size.   ",
            "One who takes terumah from the threshing floor needs to have in mind (lit., \"direct his heart on\") what is in the stubble, what is in the straw, what is on the sides, [and] what is on the threshing floor [itself]. One who takes terumah on the winepress needs to have in mind [the volume of] what is in the [discarded] grape skins, and what is in the [discarded] grape seeds. One who takes terumah on an olive tank needs to have in mind what is in the pomace (i.e., the pulp that remains from the olives after the oil is squeezed). If he doesn't intend, it is a stipulation of the court that he takes terumah on the whole.",
            "Rabbi Yosei says, every threshing house is combined into one (see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Terumot_2.1.11\" href=\"Jerusalem_Talmud_Terumot.2.1.11\">Y. Ter. II.1.11</a>). <i>How is this done? (i.e., how should the threshing house be set up to accomplish this outcome?)</i> One vat for two tanks; two vats for one tank; two vats for two tanks. At a time when everything is combined into one, we take terumah and tithes from one on the other. [If] one of them becomes impure, one takes terumah from the pure that is in it (i.e., in the threshing house) on behalf of the impure that is in it. [If] they are not combined together, one may not take terumah and tithes from one on behalf of the other. [Thus, if] one of them becomes impure, one may not take terumah from the pure that is in it on behalf of the impure that is in it. And similarly, Rabbi Yehudah says, the whole olive press is combined into a single beam. <i>How is this done?</i> One beam for two tanks, two beams for one tank, two beams for two tanks (see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Terumot_2.1.13\" href=\"Jerusalem_Talmud_Terumot_2.1.13\">Y. Ter. II.1.13</a>). At a time that the whole [olive press] combines as one, we take terumah and tithes from one on behalf of the other. [If] one of them becomes impure we [may] take terumah from the pure on behalf of the impure and tis in it. [If] they are not all combined into one, we may not take terumah and tithes from one on behalf of the other. [Thus, if] one of them becomes impure, one may not take terumah from the pure that is in it on behalf of the impure that is in it.",
            "[If] he was gathering bunches of vegetables and leaves [them] in the garden, he [may] take terumah from one on behalf of all of them, [but if] he brings a different species [and lays it] between them, he [must] take terumah from each one individually. [If] he brings [the harvest] of many types [of vegetable] from a [single] basket [and there was] cabbage on top and cabbage on the bottom and a different type [of vegetable] in the middle, he may not take terumah from the uppermost [cabbage] on behalf of the bottommost [cabbage], except [if] he brought them together afterwards.",
            "[If there are] five collections [of produce] on the threshing floor, terumah [may be] taken from one on behalf of all, said Rabbi Yehudah. When is this? At the time that the major part (עיקר) of the [produce of the] threshing floor still remains. If the major part of the threshing floor does not remain, terumah is taken from each collection separately. One who brings produce inside his house, even though they are scattered (מְפוּזָּרִין, see Megillah 13b:18), he [may] take terumah from one on behalf of everything. [If there were] two piles that were heaped together (see Ter. 4:12), he takes terumah from each and every one. If had sacks of produce or rounds of fig cake or דוגיות of dried figs, we [may] take terumah from everything in one basket, and take tithes from one on behalf of the other.",
            "From what time may they take terumah from the threshing floor? From the time that he removes the pitchfork (see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Maasrot_1.4.6\" href=\"Jerusalem_Talmud_Maasrot.1.4.6\">Y. Maas. I.4.6</a>). He sifts part of it and takes terumah from the sifted part on behalf of what is not sifted (<i>ibid.</i>, accord Vienna Man., replacing \"צבר\" (\"he piles\") with \"כָּבַר\" (\"he sifts\")).",
            "From what time may they (i.e., the <i>chaverim</i> workers specifically designated to tithe the winepress, see Ter. 3:4 and <a class=\"refLink\" data-ref=\"Bartenura_on_Mishnah_Terumot.3.4.5\" href=\"Bartenura_on_Mishnah_Terumot.3.4.5\">Bartenura</a> there) take terumah from the winepress [on behalf of the <i>am ha'aretz</i> owners]? After they tread on the [grapes in the vat both] vertically and horizontally. From what time do [the <i>am ha'aretz</i> owners enter and] render the winepress impure? Beit Shammai say, \"After first tithe is removed [by the workers].\"  Beit Hillel say, \"After second tithe is removed.\" Said Rabbi Yehudah, the halacha is according to the words of Beit Shammai; however, the multitudes have become accustomed to act according to the words of Beit Hillel. And the Sages say, [the workers] take out terumah and tithes and [the owners] immediately [enter and] render the winepress impure.",
            "From what time may they take terumah from olives? From the time that [the olive press beam] bears down on them (משיטעינו), and Rabbi Shimon says, from the time that they grind them up. Rabbi Yosei son of Rabbi Yehudah says, from the time that they bring them [to the press] in a basket and place [the basket] under the press-beam/crushing-stone (ממל), or from when [the workers] tread on them vertically and horizontally (as with grapes, see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Terumot_3.2.6\" href=\"Jerusalem_Talmud_Terumot.3.2.6\">Y. Ter. III.2.6</a>). They said to him, \"Grapes and olives are not alike. Grapes are soft and their juice (lit, \"wine\") is [easily] removed [from the fruit]. Olives are hard and their oil is not [easily] removed.\"",
            "We may not take terumah from oil on behalf of crushed olives, nor from wine on behalf of trodden-on grapes, but if one [nevertheless] took terumah, his terumah is [valid] terumah, but he goes back and takes terumah again (Ter. 1:8). The first [terumah] will render [a mixture of terumah and <i>chullin</i>] a forbidden mixture, and he is liable for an extra fifth, but not the second [terumah] (<i>ibid.</i>), and he needs to take out terumah and tithes on behalf of [both of] them. [Returning to whether terumah may be taken from oil on behalf of crushed olives (see Minchat Yitzchak here),] Rabbi Yosei says, Beit Shammai say, we may take terumah, and Beit Hillel say, we may not take terumah, and they both agree that if he took terumah, he needs to take terumah a second time.",
            "One who takes terumah from [whole] olives on behalf of olives that will be crushed in the future, [or] grapes on behalf of grapes that will be trodden on in the future, it is [valid] terumah, but he must return and take terumah again (<a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Terumot_1.5.8\" href=\"Jerusalem_Talmud_Terumot.1.5.8\">Y. Ter. I.5.8</a>). The first [terumah] will render [a mixture of terumah and <i>chullin</i>] a forbidden mixture, but not the second [terumah]. For the first [terumah] he is liable for an extra fifth, but for the second [terumah] he is not liable for an extra fifth, and he needs to designate them. [If] he returned and made the first olives into oil, or the first grapes into wine, [it is valid terumah] and there is no need to take terumah a second time. One who takes terumah from olives [intended for] oil on behalf of olives [intended for] eating, behold, this one takes terumah on the [amount of] oil that [the olives] are expected to yield, the words of Rebbi. Rabbi Shimon ben Gamaliel says, we take terumah [of oil] on behalf of [an equivalent amount of] solid foods, excluding their pits (cf. <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Terumot_1.5.7\" href=\"Jerusalem_Talmud_Terumot.1.5.7\">Y. Ter. I.5.7</a>). And they agree with respect to pickled olives (קלופסין not קליפין), since we may take terumah  on behalf of solid foods, excluding their pits.",
            "One who takes terumah from grapes to be made into raisins (Ter. 1:9), or figs to be made into dried figs, or pomegranates to be made into dried pomegranates (פֶּרֶד not כרי, see <a class=\"refLink\" data-ref=\"Jastrow%2C_פֶּרֶד_I.1\" href=\"Jastrow%2C_פֶּרֶד_I.1\">Jastrow</a>), it is [valid] terumah and he need not take terumah a second time. Rabbi Eliezer says, Beit Shammai say that he need not take terumah a second time, and Beit Hillel say that he needs to take terumah a second time. Beit Hillel said to Beit Shammai, behold, it says (Num. 18:27), \"[your terumah will be reckoned] like fully-fermented [grapes] from the vat\" (see Ter. 1:10). He does not take terumah of this (i.e., of dried fruit) from the vat. Beit Shammai said back to them, behold, it says (Lev. 27:30), \"And every tithe [of the land, whether from the seed of the land [or] the fruit of the tree, is for God, it is holy to God.\" If you say, that he needs to take terumah a second time, therefore [the first terumah] will not remain holy to God.",
            "We may take terumah from a stack [of grain] on behalf of a pile, but not from a pile on behalf of a stack.",
            "One who brings ears of grain inside his house in order to rub off the chaff (=מלילות, see Maasr. 4:5), behold, he [may] take terumah [of the ears of grain in that state]. A Levite for whom ears of grain were designated, to in the future make a threshing floor with them, [or] grapes to in the future make them into wine, [or] olives to in the future make them into oil -- just as the first terumah (Num. 18:12) is taken from the threshing floor and from the vat, so too the terumah of tithes is taken from the threshing floor and from the vat.",
            "Rabbi Eliezer says, we [may] take terumah from the pure on behalf of the impure (Ter. 2:1). Said Rabbi Eliezer, it so happened the threshing floors caught fire in Kfar Signah, and they took terumah from the pure on behalf of the impure. They said to him, what proof is that? Rather, [we should conclude] that they took terumah \"from them on behalf of them\" (i.e., from pure produce on behalf of other pure produce).  Rabbi Ilai (אלעאיי not אליעזר per <a class=\"refLink\" data-ref=\"Tosefta_Terumot_(Lieberman).3.18\" href=\"Tosefta_Terumot_(Lieberman).3.18\"> Lieberman</a>) said in the name of Rabbi Eliezer, they [may] take terumah from the pure on behalf of the impure, even [when it comes to produce that is in] liquids. <i>How is this done?</i> Whoever pickles olives in [a state of] impurity and seeks to take terumah from them in purity, he brings a funnel whose mouth is not wider than an egg, and places it on the mouth of an <i>amphora</i>, and brings the olives and puts them inside [the funnel] and takes terumah, and [in this way] he is able to take terumah from the pure on behalf of the impure or the \"earmarked\" (המוקף, see <a class=\"refLink\" data-ref=\"Tosefta_Kifshutah_on_Terumot.3.18\" href=\"Tosefta_Kifshutah_on_Terumot.3.18\">Tos. Kifshutah</a>). They said to him, nothing is considered \"fluid\" but wine and oil (see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Challah_2.3.9\" href=\"Jerusalem_Talmud_Challah.2.3.9\">Y. Chal. II.3.9</a>). Rabbi Yosei says, he who takes terumah from the impure on behalf of the pure, whether inadvertent or intentional, his terumah is [valid] terumah (see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Terumot_6.1.6\" href=\"Jerusalem_Talmud_Terumot.6.1.6\">Y. Ter. VI.1.6</a>). Said Rabbi Yosei, why should there be any difference between this case (i.e., taking terumah from the impure on behalf of the pure) and the case of taking terumah from the bad [quality] on behalf of the good (which is valid terumah (Ter. 2:6 ))?",
            "[In summary,] we [may] separate terumah and tithes from the impure on behalf of the impure, and from the the pure on behalf of the pure, and from the impure on behalf of the pure, but not from the pure on behalf of the impure (contrary to Rabbi Eliezer above (and see Bava Kamma 115b:14)). Rabbi Nehemiah says, we do not separate [terumah] from the impure on behalf of the impure, but only as to <i>demai</i>. They said to him, behold, it says (Num. 18:28), \"... and [they] are to give from them the contribution of God to Aharon the priest\" (i.e., the Torah does not distinguish between pure and impure in relation to terumah)."
        ],
        [
            "One who separates terumah and tithes on Shabbat, whether unwittingly or intentionally, his tithes are [valid] tithes, and one who immerses [impure] utensils on Shabbat, whether unwittingly or intentionally, the immersion counts (contra Ter. 2:3 [invalidating intentional tithing and immersion on Shabbat]).",
            "We [may] take terumah of wheat on behalf of bread, but not bread on behalf of wheat except according to the proportion [of wheat in the bread]. We [may] take terumah of fresh figs on behalf of dried figs according to measure, and dried figs on behalf of fresh figs according to their number, but not fresh figs on behalf of dried figs according to their number, and not dried figs on behalf of fresh figs according to their measure. Rabban Shimon ben Gamaliel says, [with respect to] baskets of fresh figs and baskets of dried figs, they are all equivalent, [and we may] take terumah and tithes from this one on behalf of that one.  Rabbi Yishmael son of Rabbi Yosei recounted, \"My father would take 10 dried figs from the storage yard [and use them as tithes] on behalf of 90 fresh figs that were in the fruit basket.\"",
            "We [may] take terumah of table olives (<i>g'lofsin</i>) on behalf of oil olives, but not oil olives on behalf of table olives (cf. Ter. 2:6, \"olives to be preserved\" rather than \"table olives\" and switching the order). Rabbi Yehudah says, [one may take terumah] even of oil olives on behalf of table olives. We [may] take terumah of clear wine on behalf of cloudy wine, but not cloudy wine on behalf of clear wine. Rabbi Yehudah says, [one may take terumah] even of cloudy wine on behalf of clear wine, as long as he takes terumah from the highest quality.",
            "We [may] take terumah of unboiled wine on behalf of boiled wine, but not boiled on behalf of unboiled (Ter. 2:6). Rabban Shimon ben Gamaliel says, even the boiled on behalf of the unboiled, and furthermore Rabban Shimon ben Gamaliel says, wine that is boiled is no longer subject to [the laws regarding] uncovered liquids (Ter. 8:4) or subject to [the laws regarding] wine of libation (Avodah Zarah 30a:5).",
            "Vegetables that they are accustomed to watching over for one day [after they are harvested, before they begin to spoil], they they take terumah on their behalf for one day; two days, they take terumah on their behalf for two days; three days, they take terumah on their behalf for three days. The cucumber, the pumpkin, the \"kitchen vegetables\" (=טרכסמין, esp. endive, see <a class=\"refLink\" data-ref=\"Jastrow%2C_טְרוֹקְסִימָא.1\" href=\"Jastrow%2C_טְרוֹקְסִימָא.1\">Jastrow</a>), and beets are what they are accustomed to watching over for one day [and] they take terumah on their behalf for one day. The lettuce, and the leek, and the turnip, and the carob are what they are accustomed to watching over for two days, [and] they take terumah on their behalf for two days. The scallions and the sweet melons are what they are accustomed to watching over for three days, [and] they take terumah on their behalf for three days. This is the general rule: Everything is watched over, we [may] take terumah on its behalf. Rabbi Nechemiah says, we do not take terumah from mulberries that are harvested in the morning on behalf of mulberries that are harvested in the evening.  And so too Rabbi Yosei would say, there is no bitterness in cucumbers except for its innermost part -- behold, this one supplements the outer layer [of the cucumber with additional non-bitter produce, presumably equivalent to the bitter area inside the cucumber] and thereby takes terumah.",
            "One who takes terumah from a [wine] tank and finds it uncovered, or a watermelon and finds it to have bite marks (Ter. 8:6), it is [valid] terumah, but he goes back and takes terumah [a second time, as the first terumah involved hazardous conditions]. [Apropos of wine,] Rabbi Yishmael son of Rabbi Yosei says in the name of his father, we take terumah from wine on behalf of vinegar, but we do not take terumah of vinegar on behalf of wine, except according to the proportion. ",
            "One who [intends to] take terumah from a barrel of wine and discovers that it is vinegar, if he knew it was vinegar [at any point] before he took terumah, it is not [valid] terumah (Ter. 3:1). But if it turned into vinegar [after he set it aside], behold, this is [valid] terumah. In case of doubt involving terumah, he goes back and takes terumah [a second time], the words of Rabbi Yosei, since Rabbi Yosei says, wine and vinegar are two kinds. But the Sages say, they are one kind.",
            "[If] he had in his heart (i.e., he intended) to take terumah of wine on behalf of wine, but what he had in his hand was vinegar, his terumah is not [valid] terumah. If he had wine in his hand, he takes terumah from the wine, and he goes back and takes terumah from the vinegar. If he had checked the barrel in order to separate [terumah] on its behalf, and then he returns and finds it has turned to vinegar: [If] three days or less [had transpired between the first and second check], it is [considered] certainly untithed produce, and from [three days and up] there is a doubt. But [as to] wine from a vat we may separate terumah  on its behalf with the presumption that it remains wine for up to 40 days.",
            "One who says, \"The terumah for this pile [of produce] is in the north,\" then [the result would be that] the entire half nearest the north is rendered a <i>medummah</i> (a forbidden mixture of terumah and <i>chullin</i>), the words of Rebbi. But the Sages say, [what he can do instead] is arrange the pile in the form of the letter \"chi\" (similar to an X, to minimize contact between terumah and <i>chullin</i>).  Rabban Shimon ben Gamaliel says, he can take the terumah from the northernmost [part].",
            "One who takes terumah before first fruits, first tithe [before] terumah, or and second tithe before first tithe, even though he transgresses a negative commandment, what he did is done. [If he prematurely took] first [tithe], it may not be eaten before second [tithe] is taken out of it. [If he prematurely took] second [tithe], it may not be eaten before terumah is taken out of it. And terumah does not prevent the the giving of first fruits. Similarly, [if] one makes starter dough from untithed produce, whether he took <i>challah</i> before terumah, or whether he took terumah before <i>challah</i>, what he did is done. <i>Challah</i> may not be eaten before terumah is taken out of it, and <i>terumah</i> may not be eaten before challah is taken out of it.",
            "[If] he was going to separate terumah at the appropriate time of separation, and he said, \"Behold, this is first tithe,\" then behold, it is first tithe. [If] he was going to separate first tithe at the appropriate time of separation, and he said, \"Behold, this is second tithe,\" then behold, it is second tithe. [If] he was going to separate second tithe at the appropriate time of separation, and he said, \"Behold, this is poor person's tithe,\" behold it is poor person's tithe. [If] he intended to say \"second tithe\" but he says \"poor person's tithe,\" [or he intended to say] \"poor person's tithe\" but he says \"first tithe,\" he has not said anything. [If he intended to say] \"first tithe\" and he said \"second tithe,\" his words are permanent. Rabbi Yosei says, if he intended to separate poor person's tithe [but said \"second tithe\"], he has not said anything. If instead of \"second\" [he said] \"first,\" his words are permanent.",
            "A Gentile that [separates] terumah -- his terumah is valid terumah (but see Ter. 1:1). <i>In what case does this apply?</i> [In the case of] a threshing floor, he separated terumah and gave it to a Kohen, [or separated] first tithes and gave them to a Levite [or separated] poor person's tithes and gave them to a poor person. [If his] produce is properly tithed [but] he brings his produce into his house, his produce is [considered] spoiled. An Israelite who is suspected of having brought his produce into his house, his produce [is considered] spoiled. A Samaritan is like a Gentile, the words of Rebbi. Rabban Shimon ben Gamaliel says, a Samaritan is like an Israelite. ",
            "A Gentile that separated a first-born calf, a donkey, or <i>challah</i>, we inform him [that he is not permitted to do this] so that he does not become liable. They put [the first-born calf] to work and they shear it [to dissuade him from dedicating it], but afterwards, [if he persists,] we accept it from him. And the <i>challah</i> can be eaten by non-Kohanim. One who removes terumah from inside his house, it is treated like untithed produce and terumah, the words of Rebbi. Rabban Shimon ben Gamaliel says, we do not treat it as anything but great terumah. If he removes first tithe from inside his house, it is treated like untithed produce and first tithe, the words of Rebbi. Rabban Shimon ben Gamaliel says, we do not treat it as anything but first tithe. If he removes second tithe from inside his house, and he said, \"It is redeemed!\" he has not said anything. If he said, \"It is saved!\" his words are permanent. And a Samaritan is like a Gentile, the words of Rebbi. Rabban Shimon ben Gamaliel says, a Samaritan is like an Israelite.",
            "A Samaritan that separated terumah and gave it to a [Samaritan] priest (see <a class=\"refLink\" data-ref=\"Brief_Commentary_on_Terumot.4.14.3\" href=\"Brief_Commentary_on_Terumot.4.14.3\">Lieberman</a>), his terumah is [valid] terumah. Rabbi Shimon ben Elazar says, it is [valid] terumah but he goes back and takes terumah a second time [and gives to a Jewish priest, i.e., a Kohen]. They said to him, \"What is the difference between this case and a Kohen that took terumah and brought it before his livestock [which is permitted].\" He said to them, \"The difference is this -- that this one separates terumah with sanctity, and that one does not separate terumah  with sanctity.\"",
            "[If] he had a pile of winnowed [grain], and he wanted to designate [some of] it as terumah on behalf of [grain in] another place, he  does it. He removes the terumah [and] if he [then] wanted to designate [some of the pile] as first tithe on behalf of [grain in] another place, he does it. He removes the first tithe, [and if] he wanted to designate [some of the pile] as second tithe on behalf of [grain in] another place, he does it. He removes the second tithe, [and if] he wanted to to designate [some of the pile] as poor person's tithe on behalf of [grain in] another place, he does it. And if he said, \"Behold, [the grain that I pick up shall be terumah, etc.],\" he takes terumah and he calculates -- if what he has picked up with his hands is [at least] one sixtieth [of the grain in the other place], his terumah is [valid] terumah, and if not, his terumah [is not] valid terumah. [If when] he took terumah, what he picked up with his hand was [at least] one-sixtieth, his terumah is [valid] terumah, except if he took terumah by measuring (see Ter. 1:7)."
        ],
        [
            "[One who] was picking gourds (lit., \"a gourd\") in order to separate [terumah] on them (lit., \"on it\"), he would walk and mark [that which he intended to take terumah] and say, \"Until this point is terumah,\" the words of Rebbi. Rabbi Shimon [ben Gamaliel (see MSS and GR\"A)] says, he designates terumah and calculates [in his head] according to his custom.",
            "[One who] needed to separate [terumah from a wine tank], such as ten or fifteen barrels of wine (per MSS), he raises the first and says, \"[Behold,] this is terumah,\" and [then raises] the second and says, \"Behold, this is terumah,\" the words of Rabbi Shimon ben Gamaliel. Rebbi says, he raises all of them [together] on top of the [wine] tank and says, \"Behold, this is terumah.\" [Note: MS Erfurt switches \"Rabbi Shimon ben Gamaliel\" and \"Rebbi.\"]",
            "One who had produce in a granary and gives a <i>seah</i> to a Levite and a <i>seah</i>to a poor person [may] separate eight <i>seahs</i> and eat them (Ter. 4:2). Whether the same <i>seah</i> remains, or whether the same <i>seah</i> does not remain, he separates in reliance on it, the words of Rabbi Meir. And the Sages say, if the same <i>seah</i> remains, he separates terumah in reliance on it and continues on, and if not, he does separate except according to the proportion.",
            "The measurement of terumah: Beit Shammai say, one with a good eye (i.e., a generous person) gives one in thirty, the average person gives one in forty, and the wicked person gives one in fifty. Beit Hillel say, one with a good eye gives one in forty, the average person gives one in fifty, and the wicked person gives one in sixty. (See Ter. 4:3.) Rabbi Yishmael says, [he may separate] half <i>chullin</i> (unconsecrated produce) and half terumah (Ter. 4:5) as long as the <i>chullin</i> is of greater quantity than the terumah [!].",
            "[If an owner] says to his agent, \"Go and separate terumah!\",  he separates an average amount, one fiftieth. [If the owner says] \"Go and separate terumah, one fiftieth!\" and [the agent inadvertently] reduces it by ten [parts] or increases it by ten [parts], his terumah is [valid] terumah, but if he intended to add [even] one [part more], his terumah is not [valid] terumah. (Ter. 4:4.)",
            "One who intends to separate terumah [in a proportion of] one in ten, but [instead] into his hand came one-twentieth, or one-thirtieth, or one-fortieth, or one-fiftieth, or one-sixtieth, his terumah is [valid] terumah. One who intends to separate terumah [in a proportion of] one in sixty, but [instead] into his hand came one-fiftieth, or one-fortieth, or one-thirtieth, or one-twentieth, or one-tenth, his terumah is not [valid] terumah. And if he said \"It is incumbent on me to take terumah,\" he takes terumah and [then] calculates [the amount]. [If only] one-sixtieth came into his hand, his terumah is [valid] terumah, and there is no need to add. [But if it is only] one in sixty-one [came into his hand], he needs to add more. Rebbi says, the majority of \"one\" [part] is like all [of one part] (i.e., one in sixty and two-thirds would be treated like one in sixty-one).  <i>How much does he add?</i> Even one to one (i.e., even up to half terumah, see Minchat Bikkurim). Rabban Shimon ben Gamaliel says, his customary amount. Rabbi Yehuda says, he may aggregate terumah taken from the pure on behalf of the impure, and it is not [rendered] <i>medumma</i>, and he is not liable for the [extra] fifth. <i>In what case does this apply?</i> When he intends to take terumah in [the proportion of] one-sixtieth and [only] one in sixty-one came into his hand. But if he said, \"It is incumbent on me to take terumah,\" and then he [takes terumah and] calculates, that is certain terumah [and he need not add more].",
            "Rabbi Yishmael and Rabbi Shimon Shezuri say, every terumah that one is not particular about, such as <i>k'lisin</i> (carob-like fruits) and carobs, may be taken [in a proportion of] one-sixtieth, and terumah of impure [produce may also be taken in the proportion of] one-sixtieth. These are taken in one-sixtieth: produce grown from terumah [seeds], terumah that is mixed [with untithed produce], and terumah that became impure through inadvertence or against one's will, and terumah of consecrated crops, and terumah outside the Land of Israel. Black cumin, and <i>k'lisin</i>, and carobs, and poor-quality wild figs, and lupines, and red barley, and terumah from a perforated pot, and the terumah of a guardian [of an orphan].",
            "Said Rabbi Yosei, how do we know that terumah is one in fifty? As it is said (Num. 31:30), \"And from the half-share of the Children of Israel you are to take one, withheld from the fifty,\" [and therefore] even that which I (i.e., God) apportioned to you in another place, behold, just as there it is one in fifty, so too here it is one in fifty. How do we know that if we take terumah and [only] one in sixty come into our hands, that our terumah is [valid] terumah? As it is said (Ezek. 45:13), \"This is the contribution you shall make: One-sixth of an <i>ephah</i> from every <i>chomer</i> of wheat and one-sixth of an <i>ephah</i> from every <i>chomer</i> of barley\"<sup>*</sup><i class=\"footnote\">an <i>ephah</i> is one-tenth of a <i>chomer</i>, and thus a sixth of an <i>ephah</i> is one sixtieth of a chomer</i>. Rabbi Yishmael [son of Rabbi Yosei] says, it is [derived] from the cities of the Levites.<sup>*</sup><i class=\"footnote\">Note: Per Minchat Bikkurim, Rabbi Yishmael alludes to the proportion of 1 in 30, the approximate ratio of Levites (23,000, see Num. 26:62) to the remaining tribes (601,730, see Num. 26:51) before entering the Land of Israel.</i>",
            "Rabbi Yosei says, one who pays [the penalty for partaking of forbidden terumah shall pay] a fifth and a fifth of that fifth [if he partook of that fifth, see Ter. 6:1]. ",
            "<i>Orlah</i> (fruits in the first three years of growth) and mixed-kinds of the vineyard are lifted up (i.e., neutralized such that they may be consumed) in [mixtures with permissible fruits in proportions of] two hundred and one [to one] (Orl. 2:1). One need not combine them, and thus Rabbi Shimon said, all terumah that the Kohanim are not particular about , there is no need to combine. Terumah, <i>orlah</i>, and mixed-kinds of the vineyard -- if there is an uncertainty, they are permitted. An uncertainty if they were eaten, an uncertainty if they were stolen, an uncertainty if they were lost, an uncertainty if they fell into <i>chullin</i> -- these uncertainties render them permitted.",
            "Rabbi Yehuda says, sweet pomegranates are forbidden in any quantity. <i>How so?</i> One of them [designated as terumah] fell inside ten thousand (רבוא) [of <i>chullin</i>], all are forbidden. [Even if] it fell from ten thousand inside another ten thousand, all are forbidden. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon, [if] one of them fell inside ten thousand, all are forbidden, [but if one] fell from ten thousand inside a third [container of ten thousand], and from the third [container] to another place, [at that point there is a] doubt whether they are forbidden because it is a a doubt regarding a forbidden mixture [which is treated leniently]. Said Rabbi Yehuda ben Bava (per MSS), \"I am one of those fit to issue a ruling, and if they were to bring me beet shoots, I say, that they would be lifted up in [a proportion greater than] one hundred and one [to one], and not only that, the Beit Din should issue a ruling that in every case [involving any species, terumah mixed with <i>chullin</i> is] lifted up at one hundred and one [to one].\"",
            "If the nuts cracked, or if the pomegranates burst open, or the casks became unstopped, or the pumpkins were cut, or the loaves were broken up, they become neutralized in two-hundred-and-one (Orl. 3:8, Kulp tr.). [If] they fell and afterwards were cut, whether inadvertently or intentionally, behold, they are not lifted up (i.e., neutralized), the words of Rabbi Meir. And Rabbi Yehuda and Rabbi Shimon say, whether inadvertently or intentionally, they are lifted up. Rabbi Yosei says, if inadvertently, they are lifted up, but intentionally they are not lifted up, and moreover Rabbi Yosei says, terumah that is sealed, that gets mixed up with terumah that is unsealed, and it becomes unsealed, or [terumah that starts off] unsealed and gets mixed up with [other] terumah that is unsealed, behold, these get raised up, for they only forbade (אסרו not אמרו, see Lieberman) sealed [containers mixed with other] sealed [containers]. It turns out that one can state a general rule, as Rabbi Eliezer says, that the one who knows does not lift up, and the one that does not know does lift up. Rabbi Yehoshua says, whether one knows or one does not know, it is lifted up, the words of Rabbi Meir. Rabbi Yehuda says: Rabbi Eliezer says, whether one knows or one does not know, it is lifted up, [and] Rabbi Yehoshua says, whether one knows or one does not know, it is not lifted up, [and] Rabbi Akiva says, one who knows does not lift up and one who does not know lifts up.",
            "A liter of dried figs that was pressed into a jar and he did not know which jar he pressed it (Ter. 4:10), [or] he pressed it into a round receptacle and he did not know which round receptacle, [or] he pressed it into a circle of pressed figs and he did not know which circle of pressed figs he pressed it into, Rabbi Eliezer says, we look at the top ones as though they are separated [so that those below can lift up those above]. If there are one hundred and one liters, it will be raised up, and if not, it will not be raised up. Rabbi Yehoshua says, if there are one hundred open vessels they are lifted up, and if not, [all of] the open vessels are forbidden, and those on the sides are permitted, the words of Rabbi Meir. Rabbi Yehuda says, Rabbi Eliezer says, if there is one hundred open vessels, it is lifted up, and if not, [all of] the open vessels are forbidden, and those on the sides are permitted, [and] Rabbi Yehoshua says, even though there were three hundred open vessels there, they do not lift up [dried figs] pressed into a circle of pressed figs. And if he doesn't know which [circle] he pressed it into, everyone agrees that it is lifted up.",
            "A <i>seah</i> of terumah that fell on top of a grain sack, we look at it as though it was wheat [that fell] on top of barley, to skim it off<sup>*</sup><i class=\"footnote\">יַקְפִּיאֶנָּה not לקלפה (\"peel it off\"), per Ter. 4:11 and MS Vienna</i>. Rabbi Shimon ben Gamaliel says, as for the remaining terumah [that cannot be skimmed off], it is lifted up at one hundred and one [to one].",
            "The terumah of tithes of <i>demai</i> (doubtfully tithed produced) that fell back into their [former] place creates a forbidden mixture [of tithed and untithed produce], [but if it fell into] a different place, it does not create a forbidden mixture, the words of Rabbi Eliezer. And the Sages say, whether in its [former] place or in a different place it creates a forbidden mixture. Rabbi Shimon says, whether in its [former] place or in a different place, it does not create a forbidden mixture.",
            "Likewise, terumah is lifted up from within <i>chullin</i> at one hundred and one to one, whether it is mixed in or whether it is not mixed in.  So too, impure [terumah] is lifted up from inside pure [terumah] at one hundred and one to one, whether it is mixed in or whether it is not mixed in. Rabbi Yosei says, when it is mixed in it does not get lifted up, and if it is not mixed in, it does get lifted up. [If terumah] fell inside impure <i>chullin</i>, all agree that it may be lifted up.",
            "Terumah gourds that are mixed up with one hundred [times as much] <i>chullin</i> gourds, and so too loaves of showbread that got mixed up with one hundred [times as much] loaves of <i>chullin</i> bread, behold, these may be lifted up. Rabbi Yehuda says, they are not lifted up -- if this loaf touched that loaf it becomes impure, and if it was eaten, it is disqualified. [And if it] becomes disqualified [through contact with] a <i>tevul yom</i> (one with a seminal emission who cleansed himself through ritual immersion later that day), all agree that it may be lifted up.",
            "Untithed produce that gets mixed up with <i>chullin</i>, behold, it is forbidden in any amount. If he has another batch [of produce] in a different location, he may take it out according to the calculation, and if not, Rabbi Eliezer ben Arakh says, he designates the terumah of tithes that are inside [the mixture] and he lifts it up at one hundred and one [to one]. And so too with tithes taken from untithed produce that got mixed up with <i>chullin</i>, behold, it is forbidden in any amount. If he has a batch in a different location, he may take it out according to the calculation, and if not Rabbi Eliezer ben Arakh says, he designates the terumah of tithes that are inside [the mixture] and he lifts it up at one hundred and one [to one]. And if it was untithed produce of first tithe or second tithe, behold, it is forbidden, as they did not permit a doubt as to a forbidden mixture except as to something that has permissible factors (i.e., where it is possible that all of the resulting produce may be consumed). Rabbi Shimon says, any matter that has permissible factors, such as untithed produce and second tithe, or consecrated produce, or new produce, the Sages did not provide a fixed measurement [to nullify it]. And any matter that does not have permissible factors, such as <i>orlah</i> and mixed-kinds of the vineyard, the Sages game them a fixed measurement [by which the mixture could be nullified]. They said to him, and what about seventh-year produce that does not have permissible factors but the Sages did not give it a fixed measurement [to be nullified if mixed with other produce]? He said to them, seventh-year produce [mixed with other produce] is not forbidden in any amount, rather it must be removed (<i>biur</i>), but to eat it they did not forbid it except if it imparts taste [to other foods]."
        ],
        [
            "A <i>seah</i> of terumah that fell in [a container] of less than one hundred [<i>seahs</i>] of <i>chullin</i>, behold, this is a forbidden mixture [but] they are not liable to pay the principal and a fifth (see Num. 5:7), and they do not pay for them the principal and a fifth from a different place, rather according to the calculation.",
            "A <i>seah</i> of terumah that fell into a hundred or more -- if they were of untithed produce, we make them terumah and tithes on behalf of [produce in] another place, or designate them as terumah of tithes that is in them. If they were tithes from which terumah had not been taken, we make them terumah and tithes on behalf of [produce in] another place, or we designate them as terumah of tithes that is in them. If they were of second tithe, we exchange them for money in accordance with its value as terumah, not including the value of the terumah that is in them. If they were of new produce [from which the omer had not yet been taken] he ways until Pesach comes and he gives them to the Kohen",
            "A <i>seah</i> of terumah that fell in less than one hundred [<i>seahs</i> of produce] and created a forbidden mixture of terumah and <i>chullin</i>, if [the one hundred <i>seahs</i>] were of untithed produce, we make it into terumah and tithes on behalf of another place, or we designate it as terumah of tithes that are in it. If it was of tithes from which terumah had not been taken, we make it into terumah and tithe on behalf of another place, or we designate it as terumah of tithes that are in it. And if it was of second tithe, we echange it for money in accordance with its value as terumah, not including the value terumah that is in them. If it was of new produce, he waits until Pesach comes and gives it to the Kohen.",
            "A <i>seah</i> of terumah that fell into a hundred of seventh-year produce, behold, these [hundred seahs are sufficient to] lift out (i.e., nullify the terumah). Less than that, we let it rot.",
            "A <i>seah</i> of impure terumah that fell inside one hundred <i>seahs</i> of pure terumah: Beit Shammai prohibit it (i.e., the entire mixture) and Beit Hillel permit it (alt., per Ramban and Rashba, \"Beit Hillel say that it is lifted up at [a proportion of] one hundred and one [to one]\"). Said Beit Hillel to Beit Shammai, \"[Since] pure [terumah] is forbidden to non-Kohanim, and impure [terumah] is forbidden to Kohanim, just as pure [terumah] is lifted up [from a mixture of <i>chullin</i> and the remainder may be eaten by a non-Kohen], so too is impure [terumah] lifted up [in this case, and the remainder eaten by a Kohen].\" Beit Shammai said to them, \"No! If you said that with [respect to] pure [terumah] it is lifted up from within [a mixture of] <i>chullin</i> that is fed to non-Kohanim, you must say that with [respect to] impure [terumah], it is <i>not</i> lifted up from within [a mixture of] <i>chullin</i> to be fed to Kohanim.\" Beit Hillel said to them, \"Behold, [with respect to] impure [terumah] that fell inside <i>chullin</i>, [since] you would rule that there is no lifting up from within [a mixture of] <i>chullin</i> to feed to non-Kohanim, [you must concede that] behold, it may [nonetheless] be lifted up.\" Beit Shammai said to them, \"If you state [a principle] with [respect to] <i>chullin</i>, as to which they (i.e., the Sages) were extremely lenient, would you state [the same principle] with [respect to] terumah, as to which they were much less lenient?\" Beit Hillel said to them, \"With what was the Torah stringent, with feeding terumah to non-Kohanim, or with feeding terumah to Kohanim? With feeding terumah to non-Kohanim. [Thus], a pure [non-Kohen] that ate pure [terumah], and a pure [non-Kohen] that ate impure [terumah], and a pure or impure [non-Kohen] that ate impure [terumah] -- all [are liable for] the death penalty. But [with respect to] feeding terumah to Kohanim, a pure [Kohen] that ate pure [terumah], he is acting as he was commanded. A pure [Kohen] that ate impure [terumah], he [has violated] a positive commandment. And an impure [Kohen] that ate pure [terumah] or an impure [Kohen] that ate impure [terumah], he [as violated] a negative commandment. And are not these things subject to a <i>kol v'chomer</i> (a logical deduction)? So that if in a situation where the Torah was stringent -- in feeding terumah to non-Kohanim, behold, it is lifted up from inside <i>chullin</i> to be eaten by non-Kohanim, ought we not rule that [terumah] is lifted up inside <i>chullin</i> (alt., per MS Erfurt, \"inside terumah,\") to feed to Kohanim?\" After they agreed [and adopted Beit Hillel's position], Rabbi Eliezer says, [the lifted-out portion] is separated as terumah and then burned. And the Sages say, it is nullified due to its insignificance [in comparison with the rest of the mixture, Ter. 5:4].",
            "A <i>seah</i> of terumah that fell into one hundred [<i>seahs</i>] of <i>chullin</i>, and he did not have enough [time] to remove it before another one fell in, behold, [the mixture] is forbidden, and Rabbi Shimon permits it. Said Rabbi Elazar son of Rabbi Shimon, in what case does this apply? When he was not aware of it, and afterwards [the second one] fell in, but if he was aware of it and afterwards the other fell in, behold, it is permitted, since it had already been neutralized (lit., \"lifted up,\" i.e., he is now entitled to \"lift up\" a <i>seah</i> of the mixture and re-designate it as terumah in place of the one that fell).",
            "Coarse and fine flours [can be aggregated] to neutralize one another, the words of Rabbi Nehemiah. And the Sages say, they do not neutralize one another. A <i>log</i> of water that fell inside ninety-nine of <i>chullin</i> wine, and afterwards a <i>log</i> of [terumah] oil fell inside -- this [the water] neutralizes that [the wine], the words of Rabbi Nehemiah. And the Sages say, they do not neutralize one another. [Note: Wine and water are different types so the one <i>log</i> of water does not combine with the ninety-nine of wine to form a one hundred <i>log</i> mixture of <i>chullin</i> that would neutralize the <i>log</i> of terumah oil. It would still be 99 against 1.]",
            "A <i>seah</i> of <i>orlah</i> that fell into two hundred of <i>chullin</i> and he was aware of it, and afterwards another [<i>seah</i> of <i>orlah</i>] fell inside, behold, [the mixture] is permitted (less than that it is forbidden), [and thus it may continue] until the forbidden exceeds the permitted. [Note: The manuscripts lack \"לפחות מכן הרי זו אסורה\", \"less than that it is forbidden,\" and the GR\"A would delete it.]",
            "A <i>seah</i> of terumah that fell into one hundred [of <i>chullin</i>] and afterwards [the entire mixture] fell into [a second batch of] <i>chullin</i> of any amount, behold, it is permitted. A <i>seah</i> of terumah [wheat] that fell into one hundred [of <i>chullin</i> wheat], we do not subtract the <i>zunim</i> (an inedible type of wheat that grows among regular wheat) that is in it (i.e., it may count toward the one hundred). A <i>log</i> of clear wine that fell into one hundred <i>logs</i> of cloudy (i.e., unfiltered) wine, we do not subtract the sediment that is in it (i.e., in the cloudy wine). A <i>log</i> of cloudy wine that fell into into one hundred <i>logs</i> of clear [wine], we do not subtract the sediment that is in it (but see Yerushalmi, holding that it is subtracted in this case).",
            "[A batch of terumah] leaven that got mixed up with another [batch of] leaven, and it caused the dough to rise, if the forbidden [portion] does not impart taste, it is permitted. Wheat with barley -- [if they are] sifted [and] ground [together such that they cannot be differentiated], [if the barley does not] impart taste, it is permitted.  Beans with lentils,  [if they are] sifted [and] cooked [together], [if the beans do not not] impart taste [it is permitted]. Rabbi Yosei says, a cooked dish of beans and a cooked dish of <i>tofach</i> (=a barley-like seed, טופח not טפיח), behold, they are [considered] one kind. And moreover Rabbi Yosei says, two baskets, one of <i>chullin</i> and one of terumah, and a <i>seah</i> of terumah fell into one of them and he does not konw into which of them it fell, both of them are permitted.",
            "Two boxes in two attics, two storage bins in one attic (following Erfurt), behold, these are lifted up. Rabbi Yehuda says, they are not lifted up. Rabbi Shimon says, even if they are in two cities, one lifts up the terumah of the other (Ter. 4;12). [If there were] one hundred [in one city] and there were not one hundred [in the other city], [he may declare,] \"Behold, I say, that inside the one hundred fell one [with the potential to create] a forbidden mixture and one without [the potential to create] a forbidden mixture, behold, I say that inside the forbidden mixture it fell (thus creating a ratio of 101 to 1).\"",
            "Two boxes -- in this one are 40 <i>seahs</i> and in that one there are less than 40 <i>seahs</i>, and one <i>seah</i> fell inside one of them, and it is known into which of them it fell, but afterwards a second fell and it is not known into which place (i.e., which box) it fell, [he may declare,] \"Behold, I can render it dependent, and say, that into the place that the first one fell, the second fell as well.\" [But if the first] <i>seah</i> of terumah fell inside one of them and it is not known into which of them it fell, he cannot render [the second] dependent [on the first], and [cannot say] that the second fell into the place that the first fell.",
            "He had before him two boxes [of terumah], one of wheat and one of barley, and one of them fell [into a larger container of <i>chullin</i>] and one of them got lost, and it is not known which one fell and which one got lost, both of them are permitted.",
            "[He had] two boxes, one of impure termuah and one of pure terumah, [and] a <i>seah</i> of terumah fell inside one of them, and it is not known into which of them it fell, [he may declare,] \"Behold, I say that it fell inside [the box] of impure [terumah].\" [However,] the pure [terumah] may not be eaten in [a state of] purity until he calculates that within each separate dough there is less than an egg's bulk. [He had] two boxes, one of impure terumah and one of pure <i>chullin</i>, and a <i>seah</i> of terumah fell inside one of them and it is not known into which of them it fell, [he may declare,] \"Behold, I say, it fell inside the impure terumah.\" [However,] the pure <i>chullin</i> may not be eaten in [a state of] purity until he calculates that within each separate dough there is less than an egg's bulk. [He had] one [box] of pure terumah and one [box] of pure <i>chullin</i>, and a <i>seah</i> of terumah fell inside one of them and it is not known into which of them it fell, both of them are permitted if they have [a sufficient quantity] in them for this to lift up that. Once this lifts up that, he may not eat them in [a state of] purity until he calculates that within each separate dough there is less than an egg's bulk.",
            "He had before him two containers -- one of terumah and one of <i>chullin</i> (unconsecrated produce), and in front of them (i.e., the containers) they had before them two <i>seahs</i> [of produce], one of terumah and one of <i>chullin</i> (Yevamot 82a:11). And [produce] fell from both <i>seahs</i> inside of both [containers], and it is unknown if this [produce fell] inside that [container], or if that [produce fell] inside this [container]. [He may therefore make the following declaration:] \"Behold, I say, the terumah [produce] fell inside the terumah [container], and the <i>chullin</i> inside the <i>chullin</i>.\" If it was untithed produce, first tithe, or second tithe, behold, it is forbidden [to make such a declaration], as we do not permit [a designation of status where there is] a doubt as to whether it is a forbidden mixture, except [MSS add \"דבר\" = in a matter] where there are permissible factors (i.e., circumstances that may yield everything permissible). [Note: In the first case, since it is possible that the terumah produce landed in the terumah container, and the <i>chullin</i> in the <i>chullin</i>, the Sages permitted the designation, since both containers would be permitted. However, in the second case, if there was one container of <i>chullin</i> and another of untithed produce (or first/second tithe), and the <i>seahs</i> of terumah and <i>chullin</i> got mixed up, at least one of the containers would necessarily contain an impermissible mixture -- either terumah mixed with <i>chullin</i> or terumah mixed with untithed produce (or with first/second tithe) -- and since no retroactive designation could render <i>both</i> containers permitted, no declaration is allowed. See Minchat Yitzchak here.]",
            "One who separates terumah and first tithe and second tithe, and does not know which is which, behold, he may measure the terumah, the first tithe, and the second tithe [in order to determine which pile is which (as a last resort, despite the general prohibition against measuring terumah, Ter. 1:7)]."
        ],
        [
            "Rabbi Shimon says, one who mistakenly anoints [himself] with terumah oil pays the principal and does not pay the [extra] fifth. One who eats terumah [that has been] punctured [by a snake bite] or drinks uncovered wine pays the principal and the fifth. A <i>nazirite</i> who mistakenly drank terumah wine pays the principal and does not pay the extra fifth. One who ate terumah on Yom Kippur pays the principal and the fifth [in addition to being subject to the death penalty], [and one who drinks] wine or vinegar [on Yom Kippur] pays the principal and the fifth.",
            "One who eats impure terumah pays its value in money to the Kohen (Yevamot 90a:3). Aba Shaul says, [one who consumes] anything that has the value of [at least] a <i>peruta</i> is liable for restitution. They [the Sages] said to him, they did not say \"value of a <i>peruta</i>\" except in [reference to produce] dedicated to the Temple [and therefore this rule does not apply to terumah].",
            "One who eats, one who drinks, and one who anoints himself with terumah [unwittingly must repay its value and a fifth (Ter. 6:1)]. If he ate [terumah] and came back and ate again, if the time [that elapsed from] when he started eating until he finished eating is less than the amount of time to eat a <i>p'ras</i> (half a loaf of bread), [the two acts of eating] join together [for purposes of liability], and if not, they do not join together. If he drank [terumah] and came back and drank again, if [the elapsed time] from the first drinking to the last drinking is less than the amount of time to drink a <i>revi'it</i> (a quarter-<i>log</i>), [the two acts of drinking] join together, and if not, they do not join together. [Moreover,] just as eating an olive's bulk [triggers liability], so too drinking an olive's bulk [triggers liability]. Eating and drinking do not join together [for purposes of liability]. If he ate an olive's bulk, even from five different types of food, behold, all these join together [if all the eating was in a short time period]. If he ate half of an olive's bulk, and it became known to him [that he was eating terumah], and then he came back and ate another half of an olive's bulk [of terumah] afterwards from a different kind [of food], behold, these do not combine.",
            "Similarly, we do not give terumah [to anyone] except to a Kohen <i>chaver</i> (one who is meticulous in tithing and purity, see Tos. Demai 2:2). In this way, we do not pay the principal and a fifth  except to a Kohen who is a <i>chaver</i> (Tos. Demai 3:2). And a <i>chaver</i> takes the money and appeases the <i>am ha'aretz</i> with it (see <i>ibid.</i> for context).",
            "[If] the terumah of a <i>chaver</i> (one who is diligent in matters of tithing) and the terumah of an <i>am ha'aretz</i> (one who is not diligent) got mixed up, we force the <i>am ha'aretz</i> to sell his portion.",
            "One who eats pure terumah pays from pure <i>chullin</i> (unconsecrated produce). If he paid from impure <i>chullin</i>, what Summachos says is, [if] it is inadvertent, his payment is [valid] payment, [and if it is] intentional, his payment is not [valid] payment. But the Sages say, whether inadvertent or intentional, his payment [of impure produce] is [valid] payment, and [then] he goes back and pays [again] from the pure produce.",
            "If they gave an Israelite terumah from the house of his mother's father [who is a Kohen], and he ate it, and similarly a property owner that paid his debt with it [?], and similarly [one who includes terumah] in his marriage contract, [in all of these cases] he pays the principal and a fifth to a Kohen who is a <i>chaver</i> (i.e., diligent in matters of tithing), and the <i>chaver</i> gives them money [in return].",
            "One who steals terumah of dedicated [produce] (i.e., terumah dedicated to the Temple by a Kohen) but does not eat it pays the principal but does not pay the fifth (i.e., the penalty for misuse of terumah), or double the principal (but see Ter. 6:4), for it says (Ex. 22:8), \"he pays double to his <i>neighbor</i>,\" and not \"[he pays double] to the <i>Temple treasury</i>.\" [But if] he ate the terumah, he pays double the principal and a fifth<sup>*</sup><i class=\"footnote\">alt., \"a principle and two fifths\" (GR\"A); \"two fifths\" (MS Vienna)</i>. A principal and a fifth is from chullin, and they are made holy like terumah. The principal is given to the treasurer, and the fifth is given to the property owner [from whom he stole]. As to the principal, [it is subject to the prohibition against] misuse of consecrated property. As to the fifth, it is not [subject to the prohibition against] misuse of consecrated property. A second fifth of terumah is given to the Temple treasurer<sup>*</sup><i class=\"footnote\">see GR\"A, omitting <b>וחומש לבעלים</b>, \"and a fifth to the owners.\"</i>. § [Regarding a situation where terumah fell into either a basket of terumah or a basket of chullin, and it is not known which (Ter. 7:5),] Rabbi Meir renders the second basket liable in challah, [but] Rabbi Yosei exempts it. And the Sages say, <i>medumma</i> (a mixture of terumah and chullin) is exempt from challah, [and] doubtful <i>medumma</i> is eaten [by the Kohanim] on account of <i>dema</i> (i.e., the potential terumah within the mixture), and is liable in challah.",
            "Rabbi Eliezer says, we make repayment from one kind on behalf of another kind, as long as we pay from the higher quality on behalf of the lower quality (Ter. 6:6). <i>How is this done?</i> [If] he ate barley and makes repayment from wheat, or dried figs and made repayment from dates, may a blessing come upon him. Rabbi Akiva says, we do not make repayment except for [produce of] one kind on behalf of [produce of] the same kind. [But] Rabbi Eliezer says, just as we make repayment from the new on behalf of the old, so too we make repayment from one kind on behalf of another kind.",
            "One who eats untithed produced makes repayment from the gleanings, from the forgotten sheaves, from the <i>peah</i> (the corners of the field set aside for the poor), and from produce that has not grown at least a third, the words of Rabbi Eliezer. [But] Rabbi Akiva says, we do not make repayment with something that is not subject to tithes. [On the subject of eating untithed produce,] said Rabbi Natan, \"Rabbi Eliezer would say, [with respect to one who began casually eating a cluster of untithed grapes in the field (see Ter. 8:3, Beitzah 35a:10-11)], he is permitted to wait until the arrival of the Sabbath and exit the courtyard and finish [eating them in the field].\"",
            "Rabbi Yehoshua says, [if] blood is on a loaf of bread, one may scrape the place [where the blood is] and then he may eat the remainder. [If] blood was found between his teeth, he may rub it off and there is no concern (cf. Ket. 60a:9).",
            "One who eats an ant or a louse that is in produce is liable. [One who eats] a mite that is in lentils, or a gnat that is in <i>k'lisin</i> (a carob-like fruit), or a worm that is in dates or figs, is exempt. [The Sages then] reconsidered and changed their mind [and rendered him] liable. [One who eats] a worm in tree roots, or a [different species of] worm in vegetables is liable. [If he consumed] a red gnat within wine or vinegar, behold, this is permitted (מותרין not אסורין per Lieberman and GR\"A). [On the subject of wine and vinegar,] Rabbi Yehudah says, those who filter wine or vinegar, and those who make a blessing over the sun (<i>birkat hachama</i>, a blessing made every 28 years), behold, these are foreign (i.e., heretical) practices.",
            "Brine and vinegar and fish brine and oil and honey are exempt from [the restrictions against] exposed liquids, but Rabbi Shimon forbids them. Said Rabbi Shimon, \"I saw a snake drinking brine in Sidon.\" The [Sages] said to him, \"That snake was a fool (alt., crazy), and we don't bring proofs from fools\" (cf. Shabbat 104b:5).",
            "[Wine in a container attached to] a strainer is forbidden due to exposure. [But] Rabbi Nechemiah says, if [the portion of the container topped by a strainer] was underneath, it is [considered] covered, even though the upper part was exposed. Behold, [the wine within] is permitted because a snake's venom is like a sponge, and it stays in its place.",
            "Started dough that was kneaded in exposed water -- even if it [the dough] was of terumah, you must burn it, and it goes without saying that <i>chullin</i> [started dough must also be burned]. Rabbi Nechemiah says, if it was baked, behold, it is permitted because snake poison is destroyed in fire.",
            "The water from pickling [terumah], the water from stewing [terumah], the water of [cooked] peas -- they are not subject to the [prohibition against consuming] exposed liquids. The water in which there remains inside it [pieces of] pickles, stew, or peas, if there is [sufficient quantity] in them to impart taste, they are permitted, and if not, they are forbidden. Water in which quince or Damascene plums were rinsed [as a remedy for] a sick person -- they are not subject to the [prohibition against consuming] exposed liquids. Water that was exposed and then heated are forbidden under the [prohibition against consuming] exposed liquids. [However,] hot water, as long as it is steaming, is not subject to the [prohibition].",
            "[With respect to] water that has been exposed, we do not pour it into a public thoroughfare, we do not knead clay with it, we do not permit a Gentile to drink from it, nor the livestock of others, but [if one chooses,] one may give his own livestock to drink exposed water. One may not sprinkle it on his house, nor may he wash his face, his hands, or his feet with it. Others say, [the Sages] were only talking about an instance where he has scraped [his face, hands, or feet, and thus the presumptively poisoned water would penetrate his skin]. And how much water [is required to dilute the poison (Ter. 8:5)]? [For exposed water] on the ground, 40 <i>seahs</i>. Others say, 200 [<i>seahs</i>], whether dispersed or scattered. Rabbi Nechemiah says, enough to fill a swimmer's barrel (see Beitzah 36b:15).",
            "[With respect to] a spring, as long as it flows, the prohibition of exposed liquids does not apply, said Rabbi Yishmael son of Rabbi Yochanan ben Berokah. It so happened that Rabbi Yochanan ben Berokah went down to visit Rabbi Yochanan ben Nuri in Beit She'arim, and he came across a pool that did not have three <i>logs</i> [of water in it], and he kneeled down and drank from it. (See <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Terumot.8.3.29\" href=\"Jerusalem_Talmud_Terumot.8.3.29\">Y. Ter. VIII.3.29</a>).) [However, exposed] wine, whether in vessels and whether in the earth, is forbidden.",
            "It so happened that a dead snake was found in a wine cistern and they came and asked Rabbi Yehudah ben Bava, and he [ruled that] the cistern remained permissible [as the] wine was fermenting. As long as it is still fermenting, it is not subject to the prohibitions of exposed liquids (Sanh. 70a:10). And how long does it ferment? Three days.",
            "A[n unsealed] flask that is placed in a litter or a chest [and then forgotten], behold, it is forbidden (see <a class=\"refLink\" data-ref=\"Jerusalem_Talmud_Terumot.8.3.21\" href=\"Jerusalem_Talmud_Terumot.8.3.21\">Y. Ter. VIII.3.21</a>). [If] he checked them (i.e., the litter or the chest) and then placed it there, behold, it is permitted. [With respect to] a flask in its case, behold, it is forbidden. [If] he checked and then placed it there, behold, it is permitted. If he put it in a pit, even if it is one hundred <i>amot</i> deep, behold, it is forbidden. [If] he put it on top of a tower, even if it is one hundred <i>amot</i> high, behold, it is forbidden. [If he places it in] his drawing room (טרקלין), even if it is lime-plastered and decorated (i.e., like a palace, where one would not expect to find a snake), behold, it is forbidden. [If] they were covered but not corked, or if the cork is split (per MS Erfurt, adding \"חוצץ\"), behold, it is permitted. <i>How big must the hole be [to render the flask susceptible to poison]?</i> Big enough to stick a child's little finger inside. [With respect to] puncture marks in cooked foods or cabbage stalks, and anything that is moist, it is forbidden (see Ter. 8:6). Rabbi Shimon ben Manasya says, he can throw out [the portion containing] the puncture marks and eat the rest. Mushrooms are forbidden due to the danger to life. A puncture mark in a fig that was made into a dried fig, [or] on a date that was made into a dried [date], both of them are permitted.  [If] he saw a bird that made a hole [with its beak] in a fig, [or] a mouse that bit a hole in a watermelon, they are both forbidden, for I say, lest there were puncture marks [beforehand]. [If] a watermelon had puncture marks and ten people ate from it -- the remainder, behold, [remains] forbidden. And likewise with a barrel [of wine] that was exposed and ten people drank from it -- the remainder, behold, [remains] forbidden.",
            "We may not mix together pure terumah [and] doubtful [terumah] (i.e., terumah as to which there is a doubt as to its purity, e.g., if it is uncertain which of two piles is pure and which is impure, see <a class=\"refLink\" data-ref=\"Brief_Commentary_on_Terumot.7.18\" href=\"Brief_Commentary_on_Terumot.7.18\">Lieberman</a>) with each other, but we may mix together terumah that became impure through a secondary source of impurity with terumah that became impure through a primary source of impurity, even though impurity is added onto impurity. If he said, \"This doubtful [terumah] is pure,\" behold, it is pure! If he said, \"It is incumbent on me to wait until I find out about [its status],\" behold it is impure! [If] a doubt arose concerning impurity in a loaf of bread next to him, [or] a doubt concerning the impurity [of a loaf of bread] on his table, he takes it and secretes it in a hidden place.",
            "A jar that broke in the lower winepress, and the upper winepress [contains] impure [wine], all agree that it should flow down and create <i>medumma</i> [on its own accord], and not to make it <i>medumma</i> with his own hands. [Note: The GR\"A, following Ter. 8:9, switches \"upper\" and \"lower,\" and replaces \"medumma\" with \"impure.\"] ",
            "A group of [Jews] to whom gentiles say, “Give us one of you and we shall kill him, and if not, behold, we will kill all of them”; they should let themselves be killed and not deliver them one soul from Israel. But if they designated [the person] to them – for example, Sheva ben Bichri – they should give him to them and not let themselves be killed. Rabbi Yehuda said, “When do these words apply? In a case when he is [inside and they are] outside [a fortified city]; but in a case when he is inside and they are inside, since he will be killed and the [other Jews] will be killed, they should give him to them and not let themselves all be killed. And so did it state (II Samuel 20:22), ‘And the woman came to all of the people in her wisdom, etc.’ – she said to them, ‘Since he will be killed and you will be killed, give him to them and do not kill all of you.’” Rabbi Shimon says, “So did she say [to them], ‘Anyone who rebels against the monarchy [of the House of David] is liable to [receive] the death penalty.’”"
        ],
        [
            "One who plants terumah flax -- [if he discovers it] before it has grown a third [of its full size], he must overturn the soil, but if it has grown a third [or more], he lets it remain, the words of Rabbi Meir. Rabbi Yehuda says, if [he had planted it] unwittingly, before it has grown [a third], he overturns the soil, but if it has grown a third [or more], he lets it remain, but if [he had planted it] intentionally, whether less than a third or a third, he overturns the soil.",
            "One who plants an additional amount of terumah [previously set aside] or a <i>seah</i> lifted up from within one hundred [<i>seahs</i>] of <i>chullin</i> growths, or growths that were dedicated to the Temple, he is liable on them for the principal and a fifth, [to be taken from] a different place but according to the calculation, and they are liable in <i>challah</i>. The hands of a <i>tevul yom</i> are not disqualified in them in the way that they are disqualified with <i>chullin</i>. How does one thresh [terumah produce]? He hangs baskets from the neck of the animal and puts <i>chullin</i> inside it [for the animal to eat instead of the terumah growth]. Rabbi Shimon says, he puts vetches inside [the basket] because [the animal] prefers to eat those.",
            "One hundred rows of [terumah plants] and one of <i>chullin</i> [plants] -- they are all permitted in the case of produce whose seed is soft [and disintegrates after being planted], but as to produce whose seed is not soft, it is not lifted up (i.e., neutralized), as the soil does not lift up [a forbidden mixture of] one hundred and one [to one]. [However, if it was] detached [from the ground] it is lifted up, as long as he did not intend [to have it lifted up] and then detached it. Rabbi Shimon says, even if he intended it and then he detached it, it is lifted up [at a ratio of] one hundred and one [to one].",
            "[If] he planted a liter of first tithe [produce] and, behold, it grew to become ten liters, he is liable in terumah, in frst tithe, and in second tithe, and the next time he separates tithes, he separates them on behalf of the first tithe [produce] that he planted. [If he planted] a liter of second tithe, and, behold, it grew to become ten liters, he is liable in terumah and in first tithe and in second tithe, and he goes back and measures the second tithe that he planted [to ensure he has separated a sufficient quantity].",
            "One who pulls weeds among [terumah] leeks with a Gentile (alt., \"with a Samaritan\"), even though its produce is untithed, he may not* eat casually among the produce [of leeks]. [*Note: Ter. 9:7 has \"he <i>may</i> eat casually.\"] Rabbi Shimon ben Elazar says, right after <i>shevi'it</i> (the seventh year of the agricultural cycle, when fields lie fallow), he is permitted [to eat casually if he is weeding alongside] a Jew.",
            "One who separates [terumah from] bundles of tithed fenugreek of tithes (alt., MS Erfurt, \"on behalf of second tithe\"), behold, he [must] redeem the stalk as well as the seed (see Ter. 10:6). Rabbi Natan son of Rabbi Yosef says, saplings of [terumah] onions are forbidden until three years have past, and afterwards are permitted.",
            "[Terumah] fenugreek that fell into a water cistern: Rabbi Meir forbids [the water] and Rabbi Yehuda permits it. Said Rabbi Shimon, to what case does this apply? To a situation where it sank to the bottom [in which case the water is prohibited], but if it did not sink to the bottom, behold, it is permitted.",
            "A [terumah] apple that was chopped up and placed inside [<i>chullin</i>] dough, and it leavened, Rabbi Yosei says, the leavening [of the apple] is not \"leaven\" -- regardless of whether it imparted a good taste [to the dough] or whether it imparted a rancid taste, either way it is forbidden, the words of Rabbi Meir. Rabbi Shimon says, [if it imparted] a good taste, it is forbidden, [and if it imparted] a rancid taste, it is permitted, just like [terumah] vinegar that fell into a dish of beans, or a dish of [terumah] beans that fell inside a cistern of water [as all of these worsen the taste of the non-terumah item]. [However,] dates onto which [terumah] wine fell, [or] dried figs onto which [terumah] oil fell, behold these are forbidden. And Rabbi Shimon permits them.",
            "Terumah sourdough that fell inside a batch of dough and was lifted up, and afterwards [made the dough] sour, it is permitted. Sourdough from seventh-year produce that fell inside a batch of dough, and he was aware of it, and afterwards it became sour, it is permitted (alt., \"forbidden,\" see Raibag of Vilna). Terumah and seventh-year sourdough that [both] fell inside a batch of dough, and neither fell inside in order for it to cause leavening, and they got mixed up [in the dough], and it became leavened, it is forbidden to non-Kohanim. Rabbi Elazar son of Rabbi Shimon permits it to non-Kohanim. [If] this one fell inside in order to cause leavening, or that one fell inside in order to cause leavening, and they got mixed up, and it became leavened, it is forbidden even to Kohanim. Rabbi Elazar son of Rabbi Shimon permits it to Kohanim.",
            "Terumah wine that fell on top of [<i>chullin</i>] wine, and so too terumah oil that fell onto fruits, he may wash them off and they are permitted, and so too [terumah oil that fell] on top of wine, he should let [the oil] coagulate [and then remove it] and the wine is permitted. [If terumah oil] fell onto brine, he lets it coagulate so that he can remove any brine that has the taste of oil in it.",
            "Vessels which were oiled with unclean oil, and [later] he returned and oiled them with clean oil; Or he [first] oiled them with clean oil, and [later] he returned [to them] and oiled them with unclean oil: Rabbi Eliezer says: “I go after the first.” And the Sages say: after the last. (Orl. 2:13, Kulp tr.) To that Rabbi Eliezer says, let the person anoint his vessels with impure oil and then go back and then anoint them with pure oil, because when the oil comes out, only the first comes out (i.e., leaving the pure oil inside the vessel). And the Sages say, let the person anoint his vessels with pure oil and then go back and anoint them with impure oil, because when the oil comes out, only the last one comes out. Vessels that are anointed with impure oil, he wipes them off and can use them for [purposes of] ritual purity. [But if afterwards] he came back and [discovered that] liquid had emerged, it is impure.",
            "A pot in which one cooked meat, one should not cook milk in it. [If] one cooked <i>chullin</i> meat in it, one should not cook terumah in it, [and if one cooked] terumah, one should not cook <i>chullin</i> in it. And if one cooked these things [realizing it after the fact], it is forbidden if it imparts taste.",
            "He had before him two pots, one of terumah and one of <i>chullin</i>, and also before him one mortar of [crushed] terumah [produce]. He pours the [crushed] terumah inside one of them and he does not know which one he poured it into. [In such a case, he says,] \"Behold, I say that I poured it inside the <i>chullin</i>.\"  If he had two mortars, one of <i>chullin</i> and one of terumah, and before him a pot of <i>chullin</i>, and he pours from one of the cups into the put and he does not know which one, [he says,] \"Behold, I say, I poured it inside the <i>chullin</i>.\" If he had before him two pots, one of <i>chullin</i> and one of terumah, and before them two mortars, one of terumah and one of <i>chullin</i>, and he pours from both if them, and he does not know if this [mortar was poured] into this [pot] or if that [mortar was poured] into that [pot], [he says,] \"Behold, I say, the terumah was poured inside the terumah and the <i>chullin</i> was poured inside the <i>chullin</i>.\" And if he had untithed produced, first tithe, or second tithe, behold, this is forbidden as a doubt as to a forbidden mixture cannot be permitted except if there is something (i.e., some combination) that can render it permitted.",
            "A forbidden cut [of meat] that got mixed up with [permitted] cuts, even if they are 1000, they are all forbidden. A sauce that [has the potential to] impart taste -- if it dissolved [among the cuts of meat], behold, it has the imparted its taste. A cut of sin offering [meat] that got mixed up with 100 cuts of <i>chullin</i> [meat] and so too a loaf of showbread that got mixed up with 100 loaves of <i>chullin</i> [bread], behold, these are lifted up (neutralized). Rabbi Yehuda says they are not lifted up. A cut of impure sin-offering that got mixed up with 100 cuts of pure sin-offering, and so too an impure loaf of showbread that got mixed up with 100 loaves of pure showbread, behold these are lifted up. Rabbi Yehudah says, they are not lifted up. And so too with untithed [loaves] of thanksgiving <i>challah</i> (i.e., the priestly portion of dough) or wine of libation: [these are forbidden regardless of the amount] if one kind is mixed with the same kind. But anything that is mixed with something that is not of the same kind, [it is only prohibited if it] imparts taste. And the remainder of all the forbidden [mixtures], whether of the same kind or not of the same kind, [they are forbidden if they] impart taste."
        ],
        [
            "Unclean fish which was pickled with clean fish: Any (\"כָּל\" not \"וכן\" per GR\"A, see Ter. 10:8) jug that contains two <i>seahs</i>, that contains the weight of ten <i>zuz</i> in Judean [measure] -- which is ten (alt., \"חָמֵשׁ\"=five, see <i>ibid.</i>) <i>selas</i> in Galilean [measure] -- of unclean fish, the brine is forbidden. Rabbi Yehuda says: [it needs be] a <i>revi'it</i> (i.e., a quarter of a <i>log</i>) in two <i>seahs</i> [to be forbidden]. Rabbi Yosei says: [less than] one-sixteenth of [the mixture]. Said Rabbi Shimon son of Menasya, there is no such thing as a \"jug that contains two <i>seahs</i>\" that does not contain the weight of ten <i>zuz</i> in Judean [measure] which are ten (alt., \"five\") <i>selahs</i> in Galilean [measure]. [Concerning] unclean fish that does not weigh [at least] a <i>revi'it</i>, said Rabbi Yosei son of Rabbi Yehuda, in what case does this rule apply? In a situation where he takes it out and sets it down before him and discovered that it measured this much, but if he was taking it and tossing it one by one (\"ראשון ראשון,\" see Chisdai David), even if he discovered that it measured more than this much, it is permitted.",
            "Unclean fish that was pickled with clean fish: He washes [the clean fish] thoroughly and it is permitted. Unclean salted fish and clean unsalted fish: It is forbidden. Clean salted fish and unclean unsalted fish: It is permitted. Unclean fish that was cooked with clean fish: We treat it as though [the clean fish was cooked with] leeks (see Hul. 97b:8) -- if there is sufficient quantity to impart taste, it is forbidden, and if not, it is permitted.",
            "These are the types of <i>chasiot</i> (=plants belonging to the leek family): the <i>lof</i>, the garlic, and the onions, and the porrets. Rabbi Yehuda says, there are no \"types\" of <i>chasiot</i> except for porrets.",
            "Rabbi Yosei says, we may pickle terumah onions in <i>chullin</i> vinegar, *but we may not pickle terumah onions in terumah vinegar (*MS Erfurt omits \"but...vinegar\"), and it goes without saying that <i>chullin</i> onions in terumah vinegar [is forbidden]. Rabbi Akiva says, all [foods] cooked together are permitted with meat (but see Ter. 10:11, \"except with meat\"). [Terumah] meat [cooked] with [<i>chullin</i>] meat is forbidden, and all [foods] that are [both] cooked and mixed together (following MS Erfurt), behold, they are forbidden. Rabbi Eliezer says, liver renders [other foods] forbidden, and *is rendered forbidden [by other foods]. [*Note: per MS Erfurt, \"is <i>not</i> rendered forbidden,\" see also Ter. 10:11.] Rabbi Yishmael son of Rabbi Yochanan ben Berokah says, stewed [liver] renders [other foods] forbidden and is not rendered forbidden [by other foods]. Boiled [liver] renders [other foods] forbidden and is rendered forbidden [by other foods].",
            "[With regard to ritually] clean eggs that one boiled with unclean eggs: If [the unclean eggs] are of sufficient quantity to impart taste [to the clean eggs], the [clean eggs] are forbidden, and if not, they are permitted. [With regard to] eggs that one boiled and found in one of them a baby chick: If [the egg with the chick] is able to impart taste [to the clean eggs], they are forbidden, and if not, they are permitted. Abortive eggs (\"גיעולי ביצים\", per Jastrow, alt., \"scalded eggs [cooked with unclean eggs],\" per Rashi, Hul. 64b:2) are permitted for eating. Spoiled eggs (\"ביצים מוזרות,\" lit. \"strange eggs,\" see Hul. 12:3): A hearty soul may eat them. [If] he found blood in one of them, he throws away the blood and eats the rest.",
            "A person who eats fish or grasshoppers, whether alive or dead, need not worry. Tithed wine that fell into pickling brine is forbidden to non-priests. Rabbi Eliezer son of Rabbi Yishmael permitted it to non-priests.",
            "A person may place a [terumah] pressed-fig cake or dried [terumah] figs inside fish brine in the way in which he normally places spices [inside the fish brine]. [But] he may not [thereafter] wring them out to extract the juice from them [that they absorbed]. [However], this is permitted with [terumah] spices because that is their purpose (i.e., to impart flavor).  [If one] bundles up the [terumah] spices and places them into a [<i>chullin</i>] cooked dish -- if their flavor is negated (i.e., they are of insufficient quantity to impart flavor throughout the dish), they are permitted, and if not, they are forbidden.",
            "We may not [use terumah spices to] produce <i>aluntit</i> wine (=œnanthe, a health elixir made of aged wine, clear water, and balsam, either drunk or applied to the skin, see Jastrow, Avodah Zarah 30a:2), or spiced oil, and if one did produce <i>aluntit</i> wine or spiced oil, one may [post-facto] anoint himself with the oil but may not anoint himself with the <i>aluntit</i> wine or vinegar*, as oil is ordinarily used for anointing but wine or vinegar* are not normally used for anointing. [*Note: The GR\"A strikes \"וחומץ\"= \"or vinegar\" here.]",
            "[With respect to] date honey, Rabbi Eliezer says [that one is] liable in tithes. Said Rabbi Natan, Rabbi Eliezer agrees that [one is] exempt from tithes, but Rabbi Eliezer [nevertheless] would not eat from [date] honey until the dates had been tithed. Rabbi Eliezer agrees that if the dates were tithed, or [if they] were made into honey in Spain (<i>beAspamya</i>), they are permitted. [Furthermore, with respect to] date honey, Rabbi Eliezer holds that it imparts impurity due to it being a liquid. <i>What did they disagree on?</i> About one who put [date honey] inside water, Rabbi Eliezer hold that [any mixture of date honey and impure water] imparts impurity, but the Sages say, we follow after the majority (i.e., if the impure water is in greater proportion than the date honey, it can impart impurity).",
            "Pure terumah olives may be made into oil, [but] impure [olives] are not made into oil. [With respect to terumah] grapes, whether impure or pure, they should not be made [into wine], the words of Rabbi Meir. Rabbi Ya'akov says*, Rabbi Eliezer agrees with Rabbi Yehoshua that pure olives may be made into oil. <i>What did they disagree on?</i> About impure olives -- that Rabbi Eliezer says they may not be made [into oil], and Rabbi Yehoshua says, they may be made [into oil]. (*Note: MS Erfurt switches the positions of Rabbi Eliezer and Rabbi Yehoshua.) And [with respect to] pure grapes, that they may be made into [into wine], and impure [grapes] may not be made [into wine]. Said Rabbi Yehuda, Rabbi Yehoshua agrees with Rabbi Eliezer with [respect to] pure olives and with [respect to] pure grapes. <i>What did they disagree on?</i> About impure [olives and grapes]. For Rabbi Eliezer says, they may not be made [into oil and wine, respectively], and Rabbi Yehoshua says, they may be made [into oil and wine]. Said Rebbi, Rabbi Eliezer and Rabbi Yehoshua did not disagree about pure olives that are made [into oil] or about impure grapes that are not made [into wine]. <i>What did they disagree on?</i> About impure olives and about pure grapes, that Rabbi Eliezer says, they may not be made [into oil and wine], *and Rabbi Yehoshua says they may be made [into oil and wine]. (*Note: The addition of the clause \"and ... made\" follows the Yerushalmi and MSS.)",
            "Terumah may be used for eating or for drinking or for anointing (alt., \"rubbing\"). One may [only] eat what is normally used for eating. One may [only] drink what is normally used for drinking. And one may [only] anoint with what is normally used for anointing. <i>How does one \"eat what is normally used for eating\" (i.e., what does this rule exclude)?</i> We do not require him to eat <i>k'novot</i> (=קנובות, the cut-off portions of vegetables trimmed in the garden, see Jastrow), nor moldy bread, nor a cooked dish that has spoiled (lit., \"lost its shape\"). Rabbi Chananiah, the Deputy High Priest, says, that which has become <i>pasul</i> (ritually  disqualified) from being eaten by a person, but is still fit for a dog to eat, may [still] impart the impurity of food-impurity, and we must burn it in its place. <i>How does one \"drink what is normally used for drinking\"?</i> We do not require him to swallow <i>anigron</i> (=אֶנִּיגָרוֹן, a sauce of oil and garum to which wine is sometimes added, see Jastrow) or <i>achsigaron</i> (אָכְסִיגָרוֹן not סניגרון, a sauce of vinegar and garum, see Jastrow, and see GR\"A here), or to drink wine with its dregs. One who is concerned about the pain in his teeth may not sip [terumah] vinegar through them (cf. Shab. 14:4) and spit it out, but he may sip and swallow it.  And he may dip [his food into vinegar] in his customary way and need not be concerned. One who is concerned about a throat ache should not gargle with oil, but he may place a lot of oil inside <i>anigron</i> and swallow it (i.e., the resulting mixture).  <i>How does one \"anoint with what is normally used for anointing\"?</i> One may rub oil on top of his wound. One who is concerned about a headache and anyone who developed a scab, may rub oil [on it]. But one may not rub wine or vinegar [on it], since oil is normally used for rubbing, [and] wine and vinegar are not normally used for rubbing.",
            "Terumah wine may not be used to make <i>aluntit</i> (see Tos. Terumot 9:8), and may not be used to make <i>anumlin</i> (=אנומלין, wine mixed with honey, see Jastrow), and he may not discard [the wine that] remains in the cup with his hands, and a woman may not give it to her [non-Kohen] son. Rabbi Shimon ben Gamaliel says, terumah wine that became impure or that was exposed [to snake venom, see Tos. Terumot 7:20], one may pour it out, and repeat the process, and need not be concerned."
        ],
        [
            "[With respect to terumah] olive pits, date pits, and carob pits, all of them -- even though they are not gathered up (i.e., they become planted in the ground unintentionally) -- are forbidden [for consumption by non-Kohanim]. And the remainder of all the [terumah] pits that are gathered are [also] forbidden, as nothing [of terumah] that is gathered is permitted [to non-Kohanim].",
            "Peels of [terumah] beans and sesame -- if they have anything edible in them, they are forbidden [to non-Kohanim], [and] if they do not have anything edible in them, they are permitted. Peels of [terumah] melons -- even though they do not have anything edible in them, they are forbidden. Peels of [terumah] <i>etrogs</i> are forbidden, seeds of <i>etrogs</i> are permitted, [and the insides] of <i>etrogs</i> are forbidden, because the pelicans eat them (following Lieberman). Peels of watermelons and the insides of watermelons and the discarded leaves of terumah vegetables, Rabbi Dosa permits [their use] to non-Kohanim, and the Sages forbid it (Eduyot 3:3). Rabbi Ya'akov says, the early-ripeners and the late-ripeners are forbidden, [but] those that ripen in the middle of summer are permitted.",
            "Just as they forbade consumption of terumah, so too did they forbid [consumption of] untithed produce and of tithes taken from untithed produce, and of first tithe, so that one would not carry his terumah or second tithe or consecrated produce that was not redeemed. ",
            "[With respect to] fenugreek of terumah that the daughter of a Kohen used to rub onto her head [as a perfume], the daughter of an Israelite has no right to rub it [on her own head] after [the female Kohen had finished with it], but she may rub her hair together with the hair [of the female Kohen].",
            "[With respect to] <i>Kitniyot</i> of terumah -- they may not make them into grist. [But] Rabbi Shimon permits it for vetch.",
            "How much terumah of tithes of <i>demai</i> (uncertainly tithed produce) must there be for him to take it to the priest? One eighth of an eighth [of a log] (Ter. 11:8, Kulp tr.). <i>In what case does this apply?</i> [With respect to] a cooked dish of demai, but with respect to certainly untithed produce, behold, even any amount [is sufficient]. <i>In what case does this apply?</i> [With respect to foods prepared in a state of] purity, but [as to foods prepared in impurity], even any amount. And so you say, with terumah of tithes among the remainder of all the fruits, if it has in it a [minimum] measure, he brings it to a Kohen, and if not, we throw it into the fire and burn it.",
            "A cow of an Israelite that gave birth to a first-born calf, he may feed it vetch of terumah. Rabban Shimon ben Gamaliel says, and not only that, but for someone who merits to have vetch, that person may store vetch of terumah inside his dovecote and he need not worry [that the doves will come and eat it].",
            "The slave of a Kohen who escaped, or the wife of a Kohen who rebelled, behold, they may [nonetheless] eat terumah. And the [inadvertent] killer may not go outside the border of his sanctuary city (Num. 35:27) due to the presumption that that the High Priest is still alive.",
            "A first-born calf of a Kohen that was standing at the place of an Israelite's first-born calf (but see Yerushalmi, \"the place of an Israelite), and so too the garments of a Kohen that were being woven at the place of an Israelite, behold, [the Kohen] may light his oil on their behalf [as he is receiving a benefit from their labor]. An Israelite that was sitting in the store of a Kohen, behold, [the Kohen] fills him a candle to attend to the needs of the Kohen, but not for the Israelite to attend to his own needs. If they were partners in the store, behold it is permitted [for the Israelite to use the candle even for his own needs], and so too a Kohen that was reclining inside the house of an Israelite, behold, [the Koehn] lights the candle for him [using] the oil of burning. And even though the Kohen got up and left, [the Israelite] need not extinguish the fire, until it extinguishes itself. An Israelite that enter into the house of a Kohen to light a candle for him may dip his wick into the oil of burning [and thus light his candle]. And so too, the daughter of an Israelite that enters the house of the daughter of a Kohen, and seeks [to light her candle] may dip her wick into the burning oil of the daughter of a Kohen that she had in her hand. A candle full of burning oil -- on Erev Shabbat, if it is dark, behold, this one may place inside it any amount of <i>chullin</i> [oil] and light it.",
            "A Kohen may anoint himself with terumah oil and may [even] bring [it to] the Israelite son of his daughter, and rub it top of him. A Kohen may anoint himself with terumah oil and enter into a bathhouse [with it], and a non-Kohen need not refrain from using it with him, even though he anoints himself from [the Kohen]. A Kohen may not place terumah oil on top of a marble slab to roll around in it. Rabbi Shimon ben Gamaliel permits it.",
            "[With respect to] terumah oil, they may not use it to anoint their impure hands. [If] it fell on top of meat, they may rub it in, even with their impure hands. Terumah oil may not be used to seal an oven or a two-pot stove (Lev. 11:35), and they may not apply it to a shoe or a sandal. He may not smear it on his foot when his foot is [already] inside a shoe, nor may he smear it on his foot when it is [already] inside a sandal, but he may smear it on his foot and then place [his foot inside] a shoe, [or] smear it on his foot and then pace [his foot inside] a sandal. A Kohen may anoint himself with terumah oil and roll around on top of a new [leather] mat, and he need not be concerned.",
            "[With respect to the] pomace of terumah wine, the first products [are considered to be] forbidden [to non-Kohanim as they are deemed terumah], and the second products are permitted. Rabbi Meir says, [if] the second product imparts taste or is from first or second tithe, it is forbidden, [but] third tithe is permitted. And Rabbi yehudah says, [if] it imparts taste and if it is from new produce, [or from] the first, second, or third product, it is forbidden, and the fourth is permitted. Rabbi Meir says, [with respect to] the fourth product, if it imparts taste. [Relatedly,] the dried-out pomace of Gentiles is forbidden to derive benefit from.",
            "The earthenware bed-chamber (following Lieberman, חרסן not התמד [\"inferior wine created from husks and stalks of grapes\"]) of a <i>zav</i> or of a <i>zavah</i> [who experienced his or her] first or second [emission] is impure; [but as to] the third,  it is pure. <i>In what case does this apply?</i> When he (or she) [did not] put water inside of it (see Yerushalmi Ter. XI.4.11), but if he (or she) did put water inside of it, even the tenth is impure. Rabbi Eliezer ben Ya'akov says, a third [is impure] even though he did not put pure water inside of it.",
            "We may purchase and ask about urine [for use in laundering, per Rosh; alt., \"ask about a vessel for urine\" (i.e., a chamber pot), per Rambam (see Lieberman)], from any place, and we are not concerned lest they be from <i>niddot</i>, as daughters of Israel are not suspected of storing up urine when they are <i>niddot</i>.",
            "We do not mix terumah of produce (specifically, grains) and [terumah] of <i>kitniyot</i> (such as beans or peas), but we may mix sesame seeds with beans, with lentils, and with anything that it is customary to sift. From the time that they destroyed Judea -- speedily may it be rebuilt -- they began to mix [one kind of] produce together with [another kind of] produce and <i>kitniyot</i> with <i>kitniyot</i>, but not produce with <i>kitniyot</i> and not <i>kitniyot</i> with produce.",
            "They gave terumah to a Kohen and he found other [non-terumah] matter inside of it, behold, it is forbidden to pay the temple with mixture of terumah and <i>chullin</i>.",
            "We do not bring terumah from the threshing floor into the city, or from the desert into a settlement, but in a place that wild animals will eat it or livestock will eat it, they decreed that the Kohen's remuneration (i.e., the terumah) will be brought out and taken away [to another location] to prevent the desecration of God's name.",
            "[There are] ten [types of Kohanim to whom] we do not distribute terumah from the threshing floor (Yevamot 99b:13), and they are: A deaf-mute, an insane person, and a minor, a <i>tumtum</i> (whose genitals are concealed), and a hermaphrodite, and a slave, and a woman, and an uncircumcised man, and one who is impure, and one who marries an unsuitable woman (i.e., one who is disqualified from marrying a Kohen). But as to all of them, we may send them terumah, to their homes, with the exception of one who is impure, and one who marries an unsuitable woman."
        ]
    ],
    "sectionNames": [
        "Chapter",
        "Tosefta"
    ]
}