Rabbi Shimon ben Nanas says: they would decorate the bikkurim [with produce] other than the seven species.

But Rabbi Akiva says: they may decorate only with produce of the seven kinds.

Rabbi Shimon says: there are three elements in bikkurim: the bikkurim, the additions to the bikkurim, and the ornamentations of the bikkurim.

The additions to the bikkurim must be of a like kind;

But the ornamentations can be of a different kind.

The additions to the bikkurim can only be eaten in purity, and are exempt from demai.

But the ornamentations of the bikkurim are subject to demai.

When did they say that the additions to the bikkurim are like bikkurim [themselves]? When they come from the land [of Israel];

but if they do not come from the land, they were not regarded as bikkurim [themselves].

In what respect did they say that bikkurim are the property of the priest? In that he can purchase with bikkurim slaves and land and unclean beasts,

and a creditor [of his] may take them for his debt, and his wife for her ketubah.

As may be done with a Torah scroll.

Rabbi Judah says: bikkurim may be given only to [a priest that is] a haver (an associate) and as a favor.

But the sages say: they are given to the men of the mishmar, and they divide them among themselves as [they do] with all other consecrated objects.

The hermaphrodite is in some ways like men,

and in other ways like women.

In other ways he is like men and women,

and in others he is like neither men nor women.

In what ways is he like men? He causes impurity with white discharge, like men;

He dresses like men;

He can take a wife but not be taken as a wife, like men. [When he is born] his mother counts the blood of purification, like men; He may not be secluded with women, like men.

He is not maintained with the daughters, like men; He transgresses the law of: “You shall not round” (Leviticus 19:2 and “You shall not defile for the dead,” (Leviticus 21:1) like men; And he must perform all the commandments of the Torah, like men.

And in what ways is he like women? He causes impurity with red discharge, like women;

And he must not be secluded with men, like women;

And he doesn’t make his brother’s wife liable for yibbum (levirate marriage); And he does not share [in the inheritance] with the sons, like women; And he cannot eat most holy sacrifices, like women. At his birth his mother counts the blood of her impurity like [they do when they give birth to a] girl;

And he is disqualified from being a witness, like women.

If he had illicit intercourse, he is disqualified from eating terumah, like women.

In what ways is he like both men and women? One who strikes him or curses him is liable, as in the case of men and women;

One who unwittingly kills him must go into exile, and if on purpose, then [the slayer] receives the death penalty, as in the case of men and women.

His mother must [at his birth] bring an offering, as in the case of men and women.

He may eat holy things that are eaten outside of the Temple;

And he may inherit any inheritance, as in the case of men and women.

And in what is he different from both men and women? One does not burn terumah if it came into contact with his discharge, Neither is he liable for entering the temple while impure, unlike men or women. He must not be sold as a Hebrew slave, unlike men or women.

He cannot be evaluated, unlike men or women.

If one says: “I will be a nazirite, if he is neither a man nor a woman,” then he becomes a nazirite.

Rabbi Yose says: the hermaphrodite is a unique creature, and the sages could not decide about him.

But this is not so with a tumtum (one of doubtful), for sometimes he is a man and sometimes he is a woman.

There are [laws] which apply to terumah and maaser [sheni] but not to bikkurim: Terumah and the [second] tithe render forbidden [the contents of] the threshing-floor;

They have a set amount.

They apply to all produce;

Both during and after Temple times;

[And they apply to to produce grown] by sharecroppers, leasers, or occupiers of confiscated property (sikarikon), or a robber.

These are [the laws] which apply to terumah and maaser [sheni], but not to bikkurim.

And there are [laws] which apply to bikkurim which do not [apply] to terumah or maaser sheni: For bikkurim can become acquired while still attached [to the soil].

And a man may make his entire field bikkurim;

He is responsible for them;

And they require a sacrifice,

a song,

waving

and spending the night in Jerusalem.

The terumah of tithe is like bikkurim in two ways, and like terumah in two other ways: It may be taken from pure produce for impure produce;

And from such produce that is not in close proximity, like bikkurim.

And it renders the contents of the threshing-floor forbidden,

And it has a prescribed amount like terumah.

An etrog is similar in three ways to [the fruit of an ordinary] tree, and in one way to a vegetable.

It is similar to a tree in respect of orlah,

fourth year plantings,

and [the law of] the seventh year;

And it is similar to a vegetable in one thing: that its tithing goes according to the time it is harvested, the words of Rabban Gamaliel.

Rabbi Eliezer says: it is similar to a tree in all ways.

The blood of those who walk on two [legs] is like the blood of beasts in that it renders seeds susceptible [to impurity].

And it is like the blood of a sheretz, in that one is not liable for eating it.

A koy is in some ways like a wild animal (hayyah);

in some ways it is like a domesticated animal (behemah);

in some ways it is like both a behemah and a hayyah,

and in some ways it is like neither a behemah nor a hayyah.

How is it like a wild animal?Its blood must be covered like the blood of a wild animal.

It may not be slaughtered on a festival.

If he slaughtered it, he should not cover its blood.

Its fat is impure like that of a wild animal,

but its impurity is of doubtful status.

One does not redeem with it the first-born of a donkey.

And how is [the koy] similar to a behemah (a domesticated beast)?Its fat (helev) is prohibited like the fat of a behemah,

but one [who eats it] is not liable for karet.

It may not be bought with the money from second tithe to be eaten in Jerusalem.

It is subject to [the priest’s share of] the shoulder, the two cheeks and the maw.

Rabbi Eliezer exempts it because the burden of proof is upon the one who extracts from his neighbor.

And how is [a koy] neither like a behemah nor like a hayyah?It is forbidden because of kilayim [to yoke it] with either a behemah or a hayyah.

One who deeds his son his behemah and his hayyah he has not [thereby] given him the koy.

If one says, “I will become a nazirite if this is [not] a hayyah or a behemah”, he is a nazirite.

In all other ways it is like a behemah and a hayyah: It requires slaughtering (shehitah) like them both;

It carries carrion impurity;

And to it applies the law relating to a limb of a living being like them both.

How does one set aside bikkurim? A man goes down into his field, he sees a fig that ripened, or a cluster of grapes that ripened, or a pomegranate that ripened,

he ties a reed-rope around it and says: “Let these be bikkurim.”

Rabbi Shimon says: even so, he must again designate them as bikkurim after they have been plucked from the soil.

How were the bikkurim taken up [to Jerusalem]? All [the inhabitants of] the cities of the maamad would assemble in the city of the maamad,

and they would spend the night in the open street and they would not entering any of the houses.

Early in the morning the officer would say: “Let us arise and go up to Zion, into the house of the Lord our God” (Jeremiah 31:5).

Those who lived near [Jerusalem] would bring fresh figs and grapes,

while those who lived far away would bring dried figs and raisins.

An ox would go in front of them, his horns bedecked with gold and with an olive-crown on its head.

The flute would play before them until they would draw close to Jerusalem.

When they drew close to Jerusalem they would send messengers in advance, and they would adorn their bikkurim.

The governors and chiefs and treasurers [of the Temple] would go out to greet them, and according to the rank of the entrants they would go forth.

All the skilled artisans of Jerusalem would stand up before them and greet them saying, “Our brothers, men of such and such a place, we welcome you in peace.”

The flute would play before them, until they reached the Temple Mount.

When they reached the Temple Mount even King Agrippas would take the basket and place it on his shoulder and walk as far as the Temple Court.

When he got to the Temple Court, the Levites would sing the song: “I will extol You, O Lord, for You have raised me up, and You have not let my enemies rejoice over me” (Psalms 30:2).

The birds [tied to] the basket were [offered] as whole burnt-offerings,

and those which they held in their hands they gave to the priests.

While the basket was still on his shoulder he recites from: "I acknowledge this day before the LORD your God that I have entered the land that the LORD swore to our fathers to assign us” (Deuteronomy 26:3) until he completes the passage.

Rabbi Judah said: until [he reaches] “My father was a fugitive Aramean” (v..

When he reaches, “My father was a fugitive Aramean”, he takes the basket off his shoulder and holds it by its edges, and the priest places his hand beneath it and waves it.

He then recites from “My father was a fugitive Aramean” until he completes the entire passage.

He then deposits the basket by the side of the altar, bow and depart.

Originally all who knew how to recite would recite

while those who did not know how to recite, others would read it for them [and they would repeat the words].

But when they refrained from bringing,

they decreed that they should read the words to both those who could and those who could not [recite so that they could repeat after them].

The rich would bring their bikkurim in baskets overlaid with silver or gold,

while the poor used wicker-baskets of peeled willow-branches,

and the baskets and the bikkurim were given to the priest.

There are some who bring bikkurim and recite [the declaration]; others who only bring, but do not recite; and there are some who neither bring nor recite.

The following are those that do not bring: one who plants [a vine] on his own property, but buries [a shoot in the ground] so that [it] grows on property belonging to [another] individual or to the public.

And similarly if one buries [a shoot in the ground] of another person’s private property or in public property, so that it grows on his own property;

Or, if one plants [a vine] on his own [property] and [buries it in the ground] so that it still grows on his own property, but there is a private or public road between, such a one does not bring [bikkurim.]

Rabbi Judah says: such a one has to bring bikkurim.

For what reason may he not bring them? Because it is said, “The first-fruits of your land” (Exodus 23:19) until all of their growth is on your land.

Sharecroppers, leasers,

or occupiers of confiscated property (sikarikon), or a robber does not bring them for the same reason, because it says, “The first-fruits of your land.”

Bikkurim are brought only from the seven species.

Not from dates grown on hills,

nor from [the other species] grown in the valley,

nor from olives that are not choice.

Bikkurim are not to be brought before Shavuot.

The people from Mt. Zevoim brought bikkurim prior to Atzeret (Shavuot), but they did not accept from them, on for it is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16).

These bring [bikkurim] but do not read the declaration: The convert, since he cannot say: “Which the Lord has sworn to our fathers, to give to us” (Deuteronomy 26:3).

If his mother was an Israelite, then he brings bikkurim and recites.

When he prays privately, he says: “God of the fathers of Israel,”

but when he is in the synagogue, he should say: “The God of your fathers.”

But if his mother was an Israelite, he says: “The God of our fathers’.

Rabbi Eliezer ben Yaakov says: a woman who is a daughter of a convert may not marry a priest unless her mother was herself an Israelite.

[This law applies equally to the offspring] whether of proselytes or freed slaves, even to ten generations, unless their mother is an Israelite.

A guardian, an agent, a slave, a woman, one of doubtful sex, or a hermaphrodite bring the bikkurim, but do not recite,

since they cannot say: “Which you, O Lord, have given to me” (Deuteronomy 26:10).

One who buys two trees [that had grown] in property belonging to his fellow brings bikkurim but does not recite the declaration.

Rabbi Meir says: he brings and recites.

If the well dried up, or the tree was cut down, he brings but does not recite.

Rabbi Judah says: he brings and recites.

From Atzeret (Shavuot) until the Festival (of Sukkot) he brings and recites.

From the Festival (of Sukkot) and until Hannukah he brings, but does not recite.

Rabbi Judah ben Batera says: he brings and recites.

If one set aside his bikkurim and [afterwards] sold his field, he brings but does not recite.

The second one [who bought the field] does not bring [bikkurim] of the same species,

but of another species he brings and recites.

Rabbi Judah says: he may also bring of the same kind and recite.

If one set aside his bikkurim and they were robbed, or rotted, were stolen or lost, or became unclean, he must bring others in their place, but does not recite [the declaration].

These others are not subject to the law of the [added] fifth.

If they become unclean while in the Temple court, he must scatter them and he does not recite.

From where do we know that one is responsible [for his bikkurim] until he brings them to the temple Mount? Because it says: “The first of the first-fruits of your land you shall bring into the house of the Lord your God” (Exodus 23:19) this teaches that he is responsible until he brings them to the Temple Mount.

If he brought [bikkurim] of one kind and made the recital and then brought of another kind, he does not make a [second] recital.

These bring and recite:[One who brings bikkurim] from Atzeret until the Festival [of Sukkot],

from the seven species,

from fruit grown on the mountains, or dates grown in the valleys, from oil-olives,

and from [produce] from the other side of the Jordan.

Rabbi Yose the Galilean says: one does not bring [bikkurim] from transjordania, since that is not a land flowing with milk and honey.

One who bought three trees in another’s field, he brings [bikkurim] and recites.

Rabbi Meir says: even [if he bought] only two.

If he bought one tree with its land, he brings [bikkurim] and recites.

Rabbi Judah says: even sharecroppers and leasers bring and recite.

Regarding terumah and bikkurim: One is liable to death

And the [additional] fifth;

And they are forbidden to non-priests;

And they are the property of the priest;

And they are neutralized in a hundred and one parts;

And they require the washing of hands;

And the setting of the sun.

These [laws] apply only to terumah and bikkurim, but not to tithe.

There are [laws] which apply to [second tithe] and bikkurim but not to terumah: That [second] tithe and bikkurim must to be brought to [the appointed] place;

They require confession;

They are forbidden to an onen.

But Rabbi Shimon permits [bikkurim to an onen];

They are subject to [the law of] removal.

But Rabbi Shimon exempts [bikkurim from removal].

And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.]

And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle;

But Rabbi Shimon permits.

These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

[We rule sometimes] leniently and [sometimes] stringently, [in the case of] a species [mixed] with a different kind of species. How so?

If crushed beans were boiled together with lentils, and there is enough of them [the crushed beans] to impart flavor, [then] whether there is enough to become neutralized in one-hundred-and-one, or there is not enough to become neutralized in one-hundred-and-one, it is prohibited.

[But] if there is not enough to impart flavor, [then] whether there is enough to become neutralized in one-hundred-and-one, or there is not enough to become neutralized in one-hundred-and-one, [the mixture] is permitted.

If leaven of hullin has fallen into dough, and there was enough of it to cause fermentation,

and after that leaven of terumah fell in or leaven of kilayim of the vineyard, and there is enough to cause fermentation, [the dough] is prohibited.

If leaven of hullin has fallen into dough and caused it to ferment, and after that there fell in leaven of terumah or of kilayim of the vineyard, and there was enough to cause fermentation, [the dough] is prohibited.

But Rabbi Shimon permits it.

Seasonings [consisting] of two or three categories of one species,

or [consisting] of three species [of one category], are forbidden and combine.

Rabbi Shimon said: Two or three categories of one species, or two species of one category, do not combine.

Leaven of hullin and of terumah fell into dough, and neither this was sufficient to cause fermentation nor was that sufficient to cause fermentation, but together they caused [the dough] to ferment:

Rabbi Eliezer says: I go after the last.

But the sages say: whether the prohibited fell in first or last, it never causes the dough to become prohibited unless there is enough to cause fermentation.

Yoezer, master of the temple (Ish Habirah), was one of the disciples of Bet Shammai and he said: I asked Rabban Gamaliel the elder as he was standing at the eastern gate [of the Temple],

and he said: it never causes the dough to become prohibited unless there is enough to cause fermentation.

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.

Leaven of terumah and of kilayim of the vineyard which fell into dough, this one is not sufficient to cause fermentation, nor is that one sufficient to cause fermentation, but together they cause fermentation:

It [the dough] is prohibited to non-priests

and permitted to priests.

Rabbi Shimon permits it to both to non-priests and to priests.

Seasonings of terumah and of kilayim of the vineyard that fell into a dish, and there is not enough of one to season, nor is there of the other to season, but together they seasoned:

It [the dish] is prohibited to non-priests

but permitted to priests.

Rabbi Shimon declares it permitted to non-priests and to priests.

A piece of [meat from] one of the most holy [sacrifices] and [a piece] of [meat which is] piggul, or remnant, which were cooked with other pieces,

it [the non-sacred meat] is prohibited to non-priests

but permitted to priests.

Rabbi Shimon declares it permitted to non-priests and to priests.

Meat of most holy [sacrifices] and meat of less holy [sacrifices] were cooked together with ordinary meat: [the dish] is prohibited to the unclean, but permitted to the clean.

A garment dyed with peels of orlah [fruit] must be burned.

If it became mixed up with other [garments], all of them shall be burned, the words of Rabbi Meir.

But the sages say: it becomes neutralized in two-hundred-and-one.

If one dyed a thread the whole [length] of a sit with orlah peels, and wove it into a garment, and it is not known which [thread] it is: Rabbi Meir says: the garment must be burned;

But the sages say: it becomes neutralized in two-hundred-and-one.

If one wove thread the whole [length] of a sit from [the wool of a] first-born animal into a garment, the garment must be burned.

[If from] the hair of a nazirite or of the first-born of a donkey into sack-cloth, the sack-cloth must be burned.

And if even the smallest amount [from wool or hair of] consecrated [animals], that which it is woven into] is consecrated.

A dish which one cooked with shells of orlah must be burned.

If [the dish] became mixed up with other [dishes], it becomes neutralized in two-hundred-and-one.

An oven that was lit with shells of orlah, and then one baked bread in it, the bread must be burned.

If it became mixed up with other [loaves] it becomes neutralized in two-hundred-and-one.

If one has bundles of fenugreek of kilayim of the vineyard, they must be burned.

If they became mixed up with others, all of them must be burned, the words of Rabbi Meir.

But the sages say they become neutralized in two-hundred-and-one.

For Rabbi Meir used to say: anything that is normally [sold] by counting causes [a mixture] to become consecrated [in even the smallest amount].

But the sages say only six things consecrate [a mixture in even the smallest amount],

and Rabbi Akiba says seven [things].

And these are they: Nuts with soft shells; badan pomegranates; stopped-up casks; beet shoots; cabbage-heads; Greek pumpkins.

Rabbi Akiba says: also loaves [baked by] a householder.

To those to which orlah applies [they prohibit the mixture] as orlah,

[to those of which] kilayim of the vineyard apply [they prohibit the mixture as] kilayim of the vineyard.

How so? 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.

Doubtful orlah: in the land of Israel is prohibited, in Syria is permitted,

and outside the land one may go down and purchase [from a non-Israelite] as long as he has not seen him gathering it.

A vineyard planted with vegetables [which are kilayim], and they [the vegetables] are sold outside of it: in the land of Israel these are prohibited, and in Syria they are permitted;

outside the land one may go down and purchase them as long as he does not gather [them] with [one’s own] hand.

New [produce] is prohibited by the Torah in all places.

And orlah is a halachah.

And kilayim are an enactment of the scribes.

Ben Antigonus brought up firstlings from Babylon, but they did not accept from him.

Joseph the priest brought first fruits of wine and oil, but they did not accept from him.

He also brought up his sons and members of his household to celebrate Pesah katan in Jerusalem, but they turned him back, so that the thing should not become firmly fixed as an obligation.

Ariston brought his first fruits from Apamea and they accepted from him, because they said, one who buys [a field] in Syria is as one who buys [a field] in the outskirts of Jerusalem.

One who plants [a fruit tree] as a fence or to provide wood beams, it is exempt from [the law of] orlah.

Rabbi Yose says: even if he said “The inward [facing part of the tree] is for food, and the outward [facing part] is for a fence,” the inward [facing part] is subject [to orlah], and the outward [facing part] is exempt.

If at the time when our ancestors came into the land and they found [a tree already] planted it was exempt [from the laws of orlah].

If they planted [a tree], even though they had not yet conquered [the land], it was subject [to orlah].

If one planted a tree for [the use of] the many, it is subject.

But Rabbi Judah makes it exempt.

If one has planted [a tree] in the public domain,

or if a non-Jew has planted,

or if a robber has planted,

or one who plants on a boat,

or [a tree] that has grown of itself, it is subject to orlah.

If a tree was uprooted and the hard soil together with it, or if a stream swept it away and the hard soil together with it, [then] if it could have lived it is exempt,

But if [it could] not, it is subject.

If the hard soil has been detached from its side, or if a ploughshare shook it, or if someone shook it, and one reset it with earth, [then] if it could have lived, it is exempt,

But if not, it is subject.

If a tree was uprooted and one root was left [in the ground], it is exempt.

How much must the [thickness of the] root be? Rabban Shimon ben Gamaliel said in the name of Rabb Eliezer ben Judah a man of Bartota: as [thick as] a pin [used for] stretching.

A tree which was uprooted and it has a bent-down [and rooted] shoot, and it [the tree] derives sustenance from it [the shoot], the old [tree] is [considered] like the shoot.

If one bends [and roots] from it year after year, and it became detached, one counts from the time it became detached.

A grafted shoot of vines, and a grafted shoot [growing] on another grafted shoot, even if he rooted them in the soil, they are permitted.

Rabbi Meir said: in an instance where it is strongly [grafted], it is permitted, but in an instance where it is poorly [grafted], it is prohibited.

A bent-down [and rooted] shoot that has become detached and is full of fruit, [then] if it increased one two hundredth, it is prohibited.

If a shoot of orlah or a vineyard in which seeds had been planted (kilayim), became mixed up with [other] shoots, behold one may not gather [the fruit].

But if one has gathered [it], it is neutralized in two hundred-and-one, provided that he did not act deliberately.

Rabbi Yose says: even if he acted deliberately, it becomes neutralized in two hundred-and-one.

Leaves, sprouts, sap of vines, and vine-buds are permitted in respect of orlah and the laws of the fourth year, and to a nazirite,

but are prohibited if they come from an Asherah [tree].

Rabbi Yose says: vine-buds are prohibited because they are fruit.

Rabbi Eliezer said: if one curdles [milk] with the resinous substances of [a tree liable to] orlah, it is prohibited.

Rabbi Joshua said: I have received an explicit tradition that if one curdles [milk] with the resinous substance of the leaves, or with the resinous substance of the roots, it is permitted,

but with the resinous substance of the unripe berries, it is prohibited, because these are fruit.

Defective grapes, grape kernels, grape husks, and the temed drink made from them, the peel of a pomegranate and its sprout, nutshells, and fruit-seeds, are all subject to the laws of orlah, asherah and a nazirite,

but permitted in respect of a fourth year vineyard.

Fallen unripe fruit is subject to all of them.

Rabbi Yose says: one may plant a shoot of orlah;

But one may not plant a nut of orlah, because it is fruit.

And one may not graft early date berries of orlah.

Terumah, terumat maaser of demai, hallah and bikkurim, are neutralized in a hundred-and-one mixture.

And they are reckoned together [to form the statutory minimum].

And it is necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it].

Orlah and kilayim of the vineyard are neutralized in a two-hundred-and-one mixture.

And they are reckoned together [to form the statutory minimum].

But it is not necessary to remove [from the mixture an amount equal to that of the consecrated produce contained in it].

Rabbi Shimon says: they are not reckoned together.

Rabbi Eliezer says: they are reckoned together when they impart flavor, but not to prohibit.

Terumah can void orlah, and orlah can void terumah.

How so? [For instance] a seah of terumah fell into one hundred, and afterwards three kavs of orlah or three kavs of mixed-seeds of the vineyard [fell in].

This is [an instance] where terumah goes towards neutralizing orlah,

and orlah terumah.

Orlah can void kilayim, and kilayim [can void] orlah, and orlah [can void] orlah.

How so? A seah of orlah falls into two hundred [seahs] and afterwards there falls in a seah and a little bit more of orlah, or a seah and a little bit more of kilayim of the vineyard--

this is [a case] where orlah can void kilayim,

and kilayim [can void] orlah,

and orlah [can void] orlah.

Whatever causes something to ferment, or seasons, or makes medumma with terumah, with orlah or with ‘mixed-seeds’ of the vineyard, is prohibited.

Bet Shammai says: it also renders unclean.

But Bet Hillel says: it never renders unclean unless it has the volume of an egg.

Dostai of Kefar Yitmah was one of the disciples of Bet Shammai, and he said,

“I received a tradition from Shammai the elder who said: “It never renders unclean unless it contains the volume of an egg.”

Concerning what did they say: “Anything that causes fermentation or seasons or which renders medumma we rule stringently”? [In the case of] a species [mixed] with its [like] species.

[When did they say] “we rule [sometimes] leniently and [sometimes] stringently”? [In the case of] a species [mixed] with a different kind of species.

How so? If leaven of wheat fell into dough of wheat and there is enough to cause fermentation, [then] whether there is enough to become neutralized in one-hundred-and-one, or there is not enough to become neutralized in one-hundred-and-one, it is prohibited.

If there is not enough to become neutralized in one-hundred-and-one, [then] whether there is enough to cause fermentation, or there is not enough to cause fermentation, it is prohibited.

Similarly one who dedicates his produce prior to the stage when they are subject to tithes and then redeemed them, they are liable [to be tithed].

If [he dedicated them] when they had already become subject to tithes and then redeemed them, they are liable [to be tithed].

If he dedicated them before they had ripened, and they became ripe while in the possession of the [Temple] treasurer, and he then redeemed them, they are exempt, since at the time when they would have been liable, they were exempt.

If a Gentile gave [flour] to an Israelite to make for him dough, it is exempt from hallah.

If the Gentile gave it to him as a gift, before rolling it, he is liable.

If after rolling it, he is exempt.

If one makes dough together with a Gentile, then if there is not in [the portion] of the Israelite the minimum measure subject to hallah, it is exempt from hallah.

A convert who converted and had dough: if it was made before he became a convert, he is exempt [from hallah].

After he converted, he is liable.

And if there is doubt, he is liable,

but [a non-priest who has unwittingly eaten of such hallah] is not liable for the additional one-fifth.

Rabbi Akiva said: it all depends on the [time of the] formation of the light crust in the oven.

One who makes dough from wheat [flour] and from rice [flour] if it has a taste of grain, it is subject to hallah, and one can fulfill one’s obligation with it on Pesah.

But if it does not have the taste of grain, it is not subject to hallah, and one cannot fulfill with it one’s obligation on Pesah.

One who takes leaven out of dough from which hallah had not been taken and puts it into dough from which hallah had been taken: If he has a supply from another place, he can take out [hallah] in accordance with the precise amount.

But if does not, he takes out one [portion of] hallah for the whole [dough].

Similarly, if olives of [regular] picking became mixed with olives [left over] for striking-off [by the poor], or grapes of [regular] picking, with grapes [left over] for gleaning [by the poor]:

If he has a supply from another place, he can take out [terumah and tithes] in accordance with the precise amount.

But if does not, he takes out one terumah and terumat maaser for all of the grapes.

And as for the rest, [he takes out] tithe and the second tithe in accordance with the precise amount.

One who takes leaven from a dough of wheat [flour] and puts [it] into dough of rice [flour], [then] if it has the taste of grain, it is subject to hallah,

[but] if not, it is exempt.

If so, why did they say: “Untithed produce of any amount renders food prohibited”? That is [with regard to a mixture of] a species with its own species,

but [with regard to a mixture of a species] not with its own species, only when it imparts taste.

Two women who made [separate doughs] from two [separate] kavs, and these [doughs] touched one another, even if they are of the same species, they are exempt [from hallah].

When they belong to one woman: If one species [comes into contact] with the same species, they are subject [to hallah].

If different species, they are exempt.

What counts as a species with its same species?Wheat is not reckoned together with any [species] other than with spelt;

Barley is reckoned together with all [species] except wheat.

Rabbi Yohanan ben Nuri says: the rest of the species are reckoned together one with another.

[If there are two doughs from] two [separate] kavs, and a kav of rice [dough] or a kav of terumah dough [lying] between, they are not reckoned together.

[If there was] dough from which hallah had already been taken [lying] between, they are reckoned together, since it had once been subject to hallah.

A kav of [dough made from] new grain and a kav of [dough from] old grain which are stuck together: Rabbi Ishmael says: let him take [hallah] from the middle;

But the sages prohibit.

One who has taken hallah from [dough made out of] one kav: Rabbi Akiva says: it is hallah;

But the sages say: it is not hallah.

Two [separate] kavs [of dough], this one had its hallah removed on its own, and this one had its hallah removed on its own, and then he went back and made of them one dough:

Rabbi Akiva exempts;

But the sages make it liable.

It turns out that the stringency of his [first] ruling leads to the leniency of his other ruling.

A man may take the requisite amount for hallah out of [clean] dough from which hallah has not [previously] been removed in order to remove it in a state of cleanness

in order to go on separating [hallah] from it for [unclean] demai, until it becomes putrid,

since hallah for demai may be taken from clean [dough] for unclean [dough],

and from [one dough for another dough] which is not in close proximity.

An Israelite who was a tenant of a non-Jew in Syria: Rabbi Eliezer makes their produce liable to tithes and to [the law of] the sabbatical year;

But Rabban Gamaliel makes [it] exempt.

Rabban Gamaliel says: [one is to give] two hallah-portions in Syria;

But Rabbi Eliezer says: [only] one hallah-portion.

They adopted the lenient ruling of Rabban Gamaliel and the lenient ruling of Rabbi Eliezer.

Eventually they went back and acted in accordance with Rabban Gamaliel in both respects.

Rabban Gamaliel says: there are three territories with regard to [liability to] hallah: From the land of Israel to Chezib: one hallah-portion.

From Chezib to the river and to Amanah: two hallah-portions. One for the fire and one for the priest.

The one for the fire has a minimum measure, and the one for the priest does not have a minimum measure.

From the river and from Amanah and inward: two hallah-portions. One for the fire and one for the priest.

The one for the fire has no minimum measure, and the one for the priest has a minimum measure.

And [a priest] who has immersed himself during the day [and has not waited till sunset for his purification to be complete] may eat it.

Rabbi Yose says: he does not require immersion.

But it is forbidden to zavim and zavot, to menstruants, and to women after childbirth;

It may be eaten with a non-priest at the [same] table;

And it may be given to any priest.

These may be given to any priest: Devoted things (haramim); Firstlings;

The redemption of the first born; The [lamb substituted as] ransom for the firstling of a donkey;

The shoulder, the two cheeks and the maw; The first of the fleece;

Oil [fit only] for burning;

Consecrated food [which must be eaten] within the Temple; And bikkurim.

Rabbi Judah prohibits bikkurim.

Vetches of terumah: Rabbi Akiva permits,

But the sages prohibit.

Nittai of Tekoa brought hallah-portions from Be-Yitur, but they did not accept from him.

The people of Alexandria brought hallah, but they did not accept from them.

The people from Mt. Zevoim brought bikkurim prior to Atzeret (Shavuot), but they did not accept from them,

on for it is written in the Torah: “And the festival of the harvest, the first-fruits of your labors, which you have sown in the field” (Exodus 23:16).

The following are liable for tithes, but exempt from hallah: rice, millet, poppy-seed, sesame seeds, pulse,

and less than five-fourths [of a kab] of [the five kinds of] grain,

sponge-cakes, honey-cakes, dumplings,

a cake [cooked] in a pan

and medumma are exempt from hallah.

Dough which was originally [intended for] sponge-cakes, and in the end is [cooked as] sponge-cake, is exempt from hallah.

[If it was] originally [ordinary] dough, but in the end [cooked as] sponge-cakes,

[or if it was] originally [intended for] sponge-cakes, but finally [cooked as ordinary] dough, it is subject to hallah.

Similarly, bread crumbs (kenuvkaot) are subject [to hallah].

Meisah: Bet Shammai exempts [from hallah],

And Bet Hillel makes liable [for hallah].

Halita: Bet Shammai makes liable,

And Bet Hillel exempts.

The loaves of the thanksgiving sacrifice and the wafers of a nazirite: if one made them for oneself, they are exempt [from hallah].

[If one made them] to sell in the market, they are subject [to hallah].

A baker who made dough to divide it up into pieces, it is subject to hallah.

Women who gave [flour] to a baker to make for them dough, if there is not in any one of them a [minimum] measure, it is exempt from hallah.

Dough for dogs: If shepherds eat it: it is subject to hallah, and one may use it to make an eruv or a shittuf;

and one should say the blessings over it, and one should make an invitation for birkat hamazon over it;

and it may be made on a festival; and one fulfills his obligation with it on Pesah.

But if shepherds do not eat it: it is not subject to hallah; and one may not use it to make an eruv, or a shittuf;

and one does not say the blessings over it, and one does not make an invitation for birkat hamazon over it;

and it may not be made on a festival; and one does not fulfill his obligation with it on Pesah.

In either case it is susceptible to ritual defilement affecting food.

In the case of hallah and terumah: One is liable for death on account of [having eaten] them death [intentionally], or to [repay] an added fifth [if unwittingly];

They are forbidden to non-priests;

They are the property of the priest;

They are nullified [in a mixture of] one-hundred-and-one [parts, the rest being non-sacred dough or produce];

They require washing of one’s hands; And [waiting until] the setting of the sun [prior to eating them];

They may not be separated from pure [stuff] for impure;

But rather from that which is close, And from that [in a] finished [state].

If one said: “All my threshing-floor is terumah, or all my dough is hallah,” he has not said anything, unless he has left some over.

Produce [grown] outside the land [of Israel] that came into the land is subject to Hallah.

[If it] went out from here to there: Rabbi Eliezer makes it liable,

But Rabbi Akiva makes it exempt.

Earth from outside the land has come to the land [of Israel] in a boat, [the produce grown in it] is subject to tithes and to the [law relating to] the seventh year.

Rabbi Judah: when does this apply? When the boat touches [the ground].

Dough which has been kneaded with fruit-juice is subject to hallah,

and may be eaten with unclean hands.

A woman may sit and separate hallah while she is naked, since she can cover herself

but a man may not.

If one is not able to make one's dough in cleanness he should make it [in separate] kavs, rather than make it in uncleanness.

But Rabbi Akiva says: let him make it in uncleanness rather than make it [in separate] kavs, just as he calls the clean, so too he calls the unclean; this one he cals hallah with the Name, and the other he also calls hallah with the Name, but [separate] kavs have no portion [devoted] to the Name.

One who makes his dough [in separate] kavs, and they touch one another, they are exempt from hallah unless they stick together.

Rabbi Eliezer says: also if one takes out [loaves from an oven] and puts [them] into a basket, the basket joins them together for [the purposes of] hallah.

If one separates his hallah [while it is still] flour, it is not hallah, and in the hand of a priest it is considered stolen property.

The dough is still subject to hallah;

And the flour, if there is the minimum quantity, it [also is] subject to hallah. And it is prohibited to non-priests, the words of Rabbi Joshua.

They said to him: It happened that a non-priest sage seized it [for himself].

He said to them: He did something damaging to himself, but he benefited others.

Five-fourths [of a kav] of flour are subject to hallah.

If their leaven, their light bran and their coarse bran [make up the] five-fourths, they are subject.

If their coarse bran had been removed from them and returned to them, they are exempt.

The [minimum] measure of hallah is one twenty-fourth [part of the dough]. If he makes dough for himself, or if he makes it for his son’s [wedding] banquet, it is one twenty-fourth.

If a baker makes to sell in the market, and so [also] if a woman makes to sell in the market, it is one forty-eighth.

If dough is made unclean either unwittingly or by an unforeseeable circumstance, it is one forty-eighth.

If it was made unclean intentionally, it is one twenty-fourth, in order that a sinner should not profit.

Rabbi Eliezer says: Hallah may be taken from [dough] that is clean, [in order to exempt] that which is unclean.

How [may this be done]? [If one has] clean dough and unclean dough, he takes sufficient hallah out of the [clean] dough whose hallah has not yet been taken, and puts [dough] less than the size of an egg in the middle, in order that he may take off [the hallah] from what is close together.

But the sages prohibit.

One may snack from dough, until it is rolled, in [the case of] wheat [flour], or before it is made into a solid mass, in [the case of] barley [flour].

[Once] one has rolled it [in the case of] wheat [flour], or made it into a solid mass, in [the case of] barley [flour], one who eats it is liable for death [at the hands of heaven].

As soon as she puts in the water she should lift out the hallah, provided that there are not five-fourths [of a kav] of flour left there.

Dough which became medumma before she had rolled it, it is exempt [from hallah].

If after she had rolled it, it is subject [to hallah].

If there occurred to her some doubtful uncleanness before she had rolled it, it may be completed in uncleanness.

If after she had rolled it, it should be completed in cleanness.

[If] she dedicated her dough [to the Temple] before rolling it, and then redeemed it, it is subject [to hallah].

[If she dedicated it] after rolling it, and redeemed it, it is subject [to hallah].

[But if] she dedicated it before rolling it, and the Temple treasurer rolled it, and after that she redeemed it, it is exempt, since at the time of its obligation it was exempt.

On the eve of the first [others read “last”] festival-day of Pesah in the fourth and in the seventh [years of the sabbatical cycle] the removal was performed.

Terumah and the terumah of tithe were given to their owners,

the first tithe was given to its owner,

the tithe of the poor to its owner,

and maaser sheni and first-fruits were removed in every place.

Rabbi Shimon says: first-fruits were given to the priests like terumah.

As for a cooked dish [with maaser sheni in it]: Bet Shammai says: it must be removed.

But Bet Hillel say: lo, it may be considered as already removed.

One who had produce at this time and the time of removal arrived: Bet Shammai says: he must exchange it for money.

But Bet Hillel says: it is all the same whether it becomes money or it remains fruit.

Rabbi Judah said: in early times they used to send to householders in the provinces [saying:] “Hasten to set right your produce before the time of removal arrives,”

until Rabbi Akiva came and taught that all produce which has not reached the time of tithing is exempt from the removal.

One whose produce was far away from him, he must call it by name.

Once it happened that Rabban Gamaliel and the elders were traveling by ship, and Rabban Gamaliel said: “The tithe which I shall measure out in the future is given to Joshua, and the place which it is in is leased to him.

The other tithe which I shall measure out in the future is given to Akiva ben Joseph that he may hold it for the poor, and the place which it is in is leased to him.”

Rabbi Joshua said: “The tithe [taken from terumah] which I shall measure out is given to Elazar ben Azariah, and the place which it is in is leased to him,”

and they each received rent one from another.

At minhah on the last festival day they would make the confession.

How was the confession made? “I have cleared out the holy portion from the house” this refers to maaser sheni and the fruit of plants in their fourth year.

“I have given them to the Levite” this refers to the tithe of the levites.

“And also I have given them” this refers to terumah and the terumah of tithe.

“To the stranger, to the orphans, and to the widow” this refers to the tithe of the poor,

gleanings, forgotten sheaves, and the corners of the field, even though these do not prevent [one from making] the confession.

“Out of the house” this refers to hallah.

“According to all Your commandments which You have commanded me,” thus, if he took out maaser sheni before the first tithe he cannot make the confession.

“I have not transgressed any of Your commandments” I have not set apart [tithes] from one kind for a different kind,

nor from plucked [produce] for [produce still] joined [to the soil],

nor from new [produce] for old [produce], nor from old [produce] for new.

“Neither have I forgotten” I have not forgotten to bless You, nor to make mention of Your name over it.

“I have not eaten from it in my mourning” thus, if he had eaten it in his mourning (aninut), he cannot make the confession.

“Neither have I removed any of it when unclean” thus, if he had removed it in uncleanness he cannot make the confession.

“And I have not given any of it to the dead” I have not used any of it for a coffin or shrouds for the dead,

and I have not given any of it to other mourners.

“I have listened to the voice of the Lord my God” I have brought it to the chosen house.

“I have done just as you commanded me I have rejoiced and made others rejoice.

“Look down from Your holy abode, from heaven” We have done what You decreed upon us, You too do what You have promised us.

“Look down from Your holy abode, from heaven, and bless Your people Israel” with sons and daughters.

“And the land which You have given us” with dew and rain and with offspring of cattle.

“As You swore to our fathers, a land flowing with milk and honey” that You may give a good taste to the produce.

From here they said that Israelites and mamzerim may make the confession,

but not converts, nor freed slaves, since they have no inheritance in the land.

Rabbi Meir says: neither do priests and Levites since they did not take a share of the land.

Rabbi Yose says: they have the Levitical cities.

Yohanan the high priest stopped [the recitation] of the confession of the tithes.

He also abolished the “wakers”

and the “strikers.”

Until his days the hammer used to beat in Jerusalem.

And in his days one did not have to ask about demai.

Five species [of grains] are subject to [the law of] hallah: wheat, barley, spelt, oats and rye.

These are subject to hallah,

and [dough made from different types of these grains] are accounted together one with another [as one quantity].

And their “new” [harvest] is prohibited prior to Pesah,

and [they are subject] to [the prohibition of] reaping prior to the Omer.

If they took root prior to the Omer, the omer permits them.

If not, they are prohibited until the next Omer has come.

If one has eaten of [these five] on Pesah an olive-size piece of matzah, he has fulfilled his obligation.

[If he ate on Pesah] an olive-size of piece of hametz [made of these grains], he is liable for karet.

If one of these [grains, having become leavened,] became mixed with any other species, one must remove it on Pesah.

If one has vowed [to abstain] from [consuming] bread and tevuah (produce), he is prohibited from consuming these [five species] the words of Rabbi Meir.

The sages say: if one has vowed [to abstain] from [consuming] dagan, is prohibited only from [consuming] these [species] only.

They are subject to hallah and tithes.

The following are subject to hallah, but exempt from tithes: gleanings, from the forgotten sheaf, from peah or from ownerless produce

and the first tithe from which terumah has been removed,

second tithe and consecrated [produce] which has been redeemed,

and that which remains over from the omer,

and grain which has not grown one-third [ripe].

Rabbi Eliezer says: grain which has not grown one-third [ripe] is exempt [also] from hallah.

If the owner says, “With a sela [I will redeem this maaser sheni] and another person says “With a sela,” the owner has the first right, because he must add a fifth.

If the owner says “With a sela” and another person says “With a sela and an issar,” the one who offered a sela and an issar has the first right, because he added to the principal.

When one redeems his maaser sheni he must add a fifth, whether it is his own or it was given him as a gift.

One may act in a deceptive manner when it comes to maaser sheni.

How so? A man may say to his grown-up son or daughter, or to his Hebrew slave or female slave, “Take this money and redeem this maaser sheni for yourself.”

But he may not say so to his son or daughter who are minors or to his Canaanite slave or female slave, because their hand is as his own hand.

One who was standing at the threshing-floor and didn’t have any coins may say to his friend: “Behold, this produce is given to you as a gift,”

and then he may say again, “Behold, let this produce be exchanged for money which I have in the house.”

If one took possession from the owner of maaser sheni for a sela, but before he had time to redeem it, it stood at the price of two selas, he may give him one sela and make a profit of one sela and the maaser sheni remains his.

If he took possession from the owner of maaser sheni for two selas, but before he had time to redeem it, it stood at the price of one sela, he may give him one sela out of hullin [money] and one sela of his maaser sheni money.

If the owner was an am haaretz, he should give him out of [maaser sheni of] demai.

If one redeemed maaser sheni but did not call it by its name: Rabbi Yose says: it is sufficient.

But Rabbi Judah says: he must name it explicitly.

If a man was speaking to a woman concerning her divorce or her betrothal, and gave her a get or betrothal money but did not state explicitly [what he was doing]: Rabbi Yose says: it is sufficient.

But Rabbi Judah says: he must say it explicitly.

One who sets aside an issar [for the redemption of maaser sheni] and on its account he ate [the value of] half [an issar of maaser sheni] and then went to another place where [the issar] was worth a pondion, he may eat of [maaser sheni the value of] another issar.

One who sets aside a pundion [for the redemption of maaser sheni] and on its account he ate [the value of] half [a pundion of maaser sheni] and then went to another place where [the pundion] was worth an issar, he may eat [maaser sheni the value of] another half [an issar].

One who sets aside an issar of maaser sheni [money] he should eat on its account eleven parts of the value of an issar, or [he should eat an additional] one hundredth of an issar.

Bet Shammai say: in both cases one tenth part [of an issar].

But Bet Hillel says: in the case of certain [maaser sheni] an eleventh part, in the case of demai a tenth part.

Any money found is considered hullin, even gold dinars with silver and with copper coins.

If a potsherd was found with the money on which was written “tithe” this is considered maaser sheni [money].

One who finds a vessel one which was written “korban:” Rabbi Judah says: if it was of clay, it is itself hullin and what is in it is a korban (holy).

But if it was of metal it is itself korban and what is in it is hullin.

They said to him: it is not the custom of people to put what is common into what is korban.

One who finds a vessel on which was written a kof, it is korban.

If a mem, it is maaser.

If a dalet, it is demai.

If a tet, it is tevel (untithed produced).

If a tav, it is terumah. For in the time of danger people would write a tav for terumah.

Rabbi Yose says: they may all stand for the names of people.

Rabbi Yose said: even if he finds a jar which was full of produce and on it was written ‘terumah’ it may yet be considered hullin, because I can say that last year it was full of produce of terumah and was afterwards emptied.

One who says to his son, “There is maaser sheni [produce] in this corner,” but the son found [produce] in another corner, this may be considered hullin.

[If the father said] there was there a hundred [of maaser sheni] and the son found two hundred, the remainder is hullin.

[If the father said there were there] two hundred and the son found one hundred, it is all maaser sheni.

A vineyard in its fourth year, they mark it with clods of earth,

and of orlah with potter's clay,

and graves with lime which is dissolved and poured on.

Rabban Shimon ben Gamaliel said: When does this apply? In the seventh year.

The conscientious used to put down money and say: any fruit gathered from this vineyard may be exchanged for this money.

[The produce of] a vineyard in its fourth year was brought up to Jerusalem within a distance of one day’s journey on each side.

And what is the border [of a day’s journey on each side]? Eilat to the south, Akrabat on the north, Lod to the west, and the Jordan [river] to the east.

When produce increased, it was decreed that it can be redeemed even if the vineyard was close to the wall.

And there was a stipulation on this matter, that whenever it was so desired, the arrangement would be restored as it had been before.

Rabbi Yose says: this was the stipulation after the Temple was destroyed, and the stipulation was that when the Temple should be rebuilt the arrangement would be restored as it had been before.

[The grapes of] a vineyard in its fourth year: Bet Shammai says: the laws of the added fifth and removal do not apply to them;

But Bet Hillel says: they do.

Bet Shammai says: the laws of peret and the defective clusters apply to them, and the poor can redeem the grapes for themselves.

But Bet Hillel says: all [of them] go to the wine-press.

How does one redeem the fruit of a plant in its fourth year? The owner puts down a basket in the presence of three [people]

and says: “How many such baskets would a man wish to redeem for himself for a sela on condition that the costs [to produce the fruit] shall be on his house?

And then he puts down the money and says: “Whatever shall be picked from this plant may it be exchanged for this money at the price of so many baskets for a sela.”

But in the seventh year he must redeem it for its full value.

If [in other years] it had all been made ownerless property, the person [who redeems it] can only claim the cost of picking it.

One who redeems his own plant in its fourth year, he must add a fifth of its value,

whether the fruit was his own or was given him as a gift.

[Second tithe] money may be brought into Jerusalem and taken out again,

but [second tithe] produce may only be brought in, but not taken out again.

Rabban Shimon ben Gamaliel says: produce also may be brought in and be taken out again.

Produce whose processing was completed and it passed through Jerusalem, its second tithe must be brought back and eaten in Jerusalem.

If its processing had not been completed, [such as] baskets of grapes [that were going] to the wine-press or baskets of figs [that were going] to the drying-place: Bet Shammai says: its second tithe must be brought back and be eaten in Jerusalem.

But Bet Hillel says: it may be redeemed and eaten anywhere.

Rabbi Shimon ben Judah says in the name of Rabbi Yose: Bet Shammai and Bet Hillel did not disagree concerning produce whose processing had not been completed that its second tithe may be redeemed and be eaten anywhere.

What did they disagree about? About produce whose processing was completed. Bet Shammai says that its second tithe must be brought back and be eaten in Jerusalem.

And Bet Hillel says that it may be redeemed and be eaten anywhere.

[The second tithe of] demai may [always] be brought in and taken out again and be redeemed.

A tree which stood within [Jerusalem] and was bending outwards, or if it stood outside [Jerusalem] and was bending inwards, what is opposite the wall and inwards is deemed as being within,

and what is opposite the wall and outwards is deemed as being outside.

Olive-presses which have their entrance within and their inner space outside, or which have their entrance outside and their inner space within: Bet Shammai says: the whole is deemed as being within.

But Bet Hillel says: what is opposite the wall and inwards is deemed as being within, and what is opposite the wall and outwards is deemed as being outside.

The chambers [of the Temple] which were built on holy ground but were open towards common ground: their interior was deemed common and their roofs were deemed holy.

Those which were built on common ground but were open towards holy ground: their interior was deemed holy and their roofs were deemed common.

Those which were built both on holy and on common ground and were open both towards holy and common ground: the interior and the roofs that were on holy ground and inwards were deemed holy,

but [the interior and roofs] on common ground and outwards were deemed common.

Second tithe which was brought into Jerusalem and became unclean, whether it became unclean by a principal defilement or by a secondary defilement, whether it became unclean within [Jerusalem] or outside:

Bet Shammai says: it must all be redeemed and be eaten within except that which became unclean by a principal defilement outside.

But Bet Hillel says: it must all be redeemed and may be eaten outside except that which became unclean by a secondary defilement within.

If that which was bought with maaser sheni money became unclean, it should be redeemed.

R. Judah says: it must be buried.

They said to Rabbi Judah: if maaser sheni itself when it became unclean may be redeemed, should not also that which is bought with maaser sheni money be redeemed when it became unclean?

He said to them: No! If you say this of maaser sheni itself, it is because it may be redeemed also when pure at a distance from the [holy] place. But how can you say this of that which is bought with maaser sheni money, seeing that it cannot be redeemed when clean at a distance from the [holy] place.

If a deer which had been bought with maaser sheni money died, it must be buried together with its hide.

Rabbi Shimon says: it may be redeemed.

If it was bought alive and slaughtered and it then became unclean, it may be redeemed.

Rabbi Yose says: it must be buried.

If it was bought slaughtered and it became unclean, behold it is like produce.

One who lends jars for maaser sheni [wine], even if they were corked, they do not acquire [the sanctity of] maaser sheni.

If wine was poured into them without specifying [that it was for sale] they do not acquire [the sanctity of] maaser sheni before they are corked,

but after they are corked they acquire [the sanctity of] maaser sheni.

Before they are corked they are neutralized in a hundred and one,

but after they are corked they sanctify any quantity.

Before they are corked terumah may be taken from one jar for all the others,

but after they are corked terumah must be taken from each jar separately.

Bet Shammai says: the jars must be opened and emptied into the wine-press.