Terumot 3

הַתּוֹרֵם קִשּׁוּת וְנִמְצֵאת מָרָה, אֲבַטִּיחַ וְנִמְצָא סָרוּחַ, תְּרוּמָה, וְיַחֲזֹר וְיִתְרֹם. הַתּוֹרֵם חָבִית שֶׁל יַיִן וְנִמְצֵאת שֶׁל חֹמֶץ, אִם יָדוּעַ שֶׁהָיְתָה שֶׁל חֹמֶץ עַד שֶׁלֹּא תְרָמָהּ, אֵינָה תְרוּמָה. אִם מִשֶּׁתְּרָמָהּ הֶחֱמִיצָה, הֲרֵי זוֹ תְרוּמָה. אִם סָפֵק, תְּרוּמָה, וְיַחֲזֹר וְיִתְרֹם. הָרִאשׁוֹנָה, אֵינָהּ מְדַמַּעַת בִּפְנֵי עַצְמָהּ, וְאֵין חַיָּבִין עָלֶיהָ חֹמֶשׁ. וְכֵן הַשְּׁנִיָּה:

If one set aside a gourd as <i>Terumah</i> [produce consecrated for priestly consumption] and it was found to be bitter, a melon and it was found to be rotten, it is [considered valid] <i>Terumah</i> but he must again give <i>Terumah</i>. If one set aside a barrel of wine as <i>Terumah</i> and it was found to be vinegar, if it was known to be vinegar before he set it aside as <i>Terumah</i>, is is [not considered valid] <i>Terumah</i>. But if it had become vinegar after he had given it as <i>Terumah</i>, behold it is <i>Terumah</i>. In a case of doubt, it is <i>Terumah</i> but he must again give <i>Terumah</i>. The first [set of <i>Terumah</i>] will not render on its own [another substance that it falls into] <i>Demai</i> [produce from which it is uncertain if tithes are already taken] and does not require a fine of a fifth [of its value if eaten by an Israelite], and so too with the second [set of <i>Terumah</i>].

נָפְלָה אַחַת מֵהֶן לְתוֹךְ הַחֻלִּין, אֵינָהּ מְדַמַּעְתָּן. נָפְלָה שְׁנִיָּה לְמָקוֹם אַחֵר, אֵינָהּ מְדַמַּעְתָּן. נָפְלוּ שְׁתֵּיהֶן לְמָקוֹם אֶחָד, מְדַמְּעוֹת כַּקְּטַנָּה שֶׁבִּשְׁתֵּיהֶן:

If one of them fell into <i>Chulin</i> [non-sacred produce], it does not render [the <i>Chulin</i>] <i>Demai</i>. If the second fell into a different place, it does not render [that place] <i>Demai</i>. If both fell into the same place, it renders it <i>Demai</i> according to [whether] the smaller one [is large enough to render the mixture <i>Demai</i>].

הַשֻּׁתָּפִין שֶׁתָּרְמוּ זֶה אַחַר זֶה, רַבִּי עֲקִיבָא אוֹמֵר, תְּרוּמַת שְׁנֵיהֶם תְּרוּמָה. וַחֲכָמִים אוֹמְרִים, תְּרוּמַת הָרִאשׁוֹן תְּרוּמָה. רַבִּי יוֹסֵי אוֹמֵר, אִם תָּרַם הָרִאשׁוֹן כַּשִּׁעוּר, אֵין תְּרוּמַת הַשֵּׁנִי תְּרוּמָה. וְאִם לֹא תָרַם הָרִאשׁוֹן כַּשִּׁעוּר, תְּרוּמַת הַשֵּׁנִי תְּרוּמָה:

Partners who set aside <i>Terumah</i>, the one after the other: Rabbi Akiva says: the <i>Terumah</i> of both of them is [valid] <i>Terumah</i>. But the Sages say: [only] the <i>Terumah</i> of the first is <i>Terumah</i>. Rabbi Yosi says: if the first set aside <i>Terumah</i> according to the prescribed amount, the <i>Terumah</i> of the second is not <i>Terumah</i>, but if the first did not set aside <i>Terumah</i> according to the prescribed amount, the <i>Terumah</i> of the second is <i>Terumah</i>.

בַּמֶּה דְבָרִים אֲמוּרִים, בְּשֶׁלֹּא דִבֵּר, אֲבָל הִרְשָׁה אֶת בֶּן בֵּיתוֹ אוֹ אֶת עַבְדּוֹ אוֹ אֶת שִׁפְחָתוֹ לִתְרֹם, תְּרוּמָתוֹ תְרוּמָה. בִּטֵּל, אִם עַד שֶׁלֹּא תָרַם בִּטֵּל, אֵין תְּרוּמָתוֹ תְרוּמָה. וְאִם מִשֶּׁתָּרַם בִּטֵּל, תְּרוּמָתוֹ תְרוּמָה. הַפּוֹעֲלִים, אֵין לָהֶן רְשׁוּת לִתְרֹם, חוּץ מִן הַדָּרוֹכוֹת, שֶׁהֵן מְטַמְּאִים אֶת הַגַּת מִיָּד:

To what does this apply? Only if one did not confer [with the other], but if one permits a member of his household, or his male slave or female slave to set aside <i>Terumah</i> [for him], this <i>Terumah</i> is [considered valid] <i>Terumah</i>. If he annulled [this permission]: If he annulled it before he set aside <i>Terumah</i>, the Terumah is not [valid] <i>Terumah</i>. But if he annulled it after he set aside <i>Terumah</i>, the <i>Terumah</i> is <i>Terumah</i>. Workers have no permission to give <i>Terumah</i>, except for those who tread [grapes] for they immediately make the winepress impure.

הָאוֹמֵר, תְּרוּמַת הַכְּרִי זֶה בְּתוֹכוֹ, וּמַעַשְׂרוֹתָיו בְּתוֹכוֹ, תְּרוּמַת מַעֲשֵׂר זֶה בְּתוֹכוֹ, רַבִּי שִׁמְעוֹן אוֹמֵר, קָרָא שֵׁם. וַחֲכָמִים אוֹמְרִים, עַד שֶׁיֹּאמַר בִּצְפוֹנוֹ אוֹ בִדְרוֹמוֹ. רַבִּי אֶלְעָזָר חִסְמָא אוֹמֵר, הָאוֹמֵר, תְּרוּמַת הַכְּרִי מִמֶּנּוּ עָלָיו, קָרָא שֵׁם. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, הָאוֹמֵר, עִשּׂוּר מַעֲשֵׂר זֶה עָשׂוּי תְּרוּמַת מַעֲשֵׂר עָלָיו, קָרָא שֵׁם:

If one says: “The <i>Terumah</i> of this pile is within it,” or, “its tithes are within it,” or, “the <i>Terumat Ma'aser</i> [a portion of the tithes that are given to the priest] is within it,” Rabbi Shimon says: he has [thereby] designated it [as <i>Terumah</i>, tithes, or <i>Terumat Ma'aser</i>]. But the Sages say: not unless he said, “It is in the north or south of it.” Rabbi Elazar Chisma says: if one says, “The <i>Terumah</i> of this pile is taken from it for it,” he has [thereby] designated it. Rabbi Eliezer ben Yaakov says: if one says, “The tenth part of this tithe is made into <i>Terumat Ma'aser</i> for it,” he has [thereby] designated it.

הַמַּקְדִים תְּרוּמָה לַבִּכּוּרִים, מַעֲשֵׂר רִאשׁוֹן לַתְּרוּמָה, וּמַעֲשֵׂר שֵׁנִי לָרִאשׁוֹן, אַף עַל פִּי שֶׁהוּא עוֹבֵר בְּלֹא תַעֲשֶׂה, מַה שֶּׁעָשָׂה עָשׂוּי. שֶׁנֶּאֱמַר (שמות כב), מְלֵאָתְךָ וְדִמְעֲךָ לֹא תְאַחֵר:

If one sets aside <i>Terumah</i> before <i>Bikurim</i> [first-fruits that must be given to the priest], or <i>Ma'aser Rishon</i> [first tithe, which must be given to the Levite] before <i>Terumah</i>, or <i>Ma'aser Sheni</i> [second tithe, which must be eaten in Jerusalem] before <i>Ma'aser Rishon</i>, although he transgresses a negative commandment, that which he has done is done, for it is said: “You shall not delay your grain harvests and your grape harvests” (Exodus 22:28).

וּמִנַּיִן שֶׁיִּקְדְּמוּ הַבִּכּוּרִים לַתְּרוּמָה, זֶה קָרוּי תְּרוּמָה וְרֵאשִׁית, וְזֶה קָרוּי תְּרוּמָה וְרֵאשִׁית, אֶלָּא יִקְדְּמוּ בִכּוּרִים, שֶׁהֵן בִּכּוּרִים לַכֹּל. וּתְרוּמָה לָרִאשׁוֹן, שֶׁהִיא רֵאשִׁית. וּמַעֲשֵׂר רִאשׁוֹן לַשֵּׁנִי, שֶׁיֶּשׁ בּוֹ רֵאשִׁית:

From where [do we derive] that [the setting aside of] <i>Bikurim</i> must precede <i>Terumah</i>, seeing that this one is called “<i>Terumah</i>” and “the first” and the other is [also] called “<i>Terumah</i>” and “the first”? Rather <i>Bikurim</i> take precedence since they are the first-fruits of all produce. And <i>Terumah</i> precedes <i>Ma'aser Rishon</i> because it is called “first.” And <i>Ma'aser Rishon</i> precedes <i>Ma'aser Sheni</i> because it includes that which is called “first” [<i>Terumat Ma'aser</i>].

הַמִּתְכַּוֵּן לוֹמַר תְּרוּמָה וְאָמַר מַעֲשֵׂר, מַעֲשֵׂר וְאָמַר תְּרוּמָה, עוֹלָה וְאָמַר שְׁלָמִים, שְׁלָמִים וְאָמַר עוֹלָה, שֶׁאֵינִי נִכְנָס לְבַיִת זֶה וְאָמַר לָזֶה, שֶׁאֵינִי נֶהֱנֶה לָזֶה וְאָמַר לָזֶה, לֹא אָמַר כְּלוּם, עַד שֶׁיִּהְיוּ פִיו וְלִבּוֹ שָׁוִין:

He who intends to say ‘<i>Terumah</i>’ and says ‘tithe’, [or] ‘tithe’ and says ‘<i>Terumah</i>’ [or who intends to say] ‘<i>Olah</i>’ [burnt-offering] and he says ‘<i>Shelamim</i>’ [burnt offering, or] ‘<i>Shelamim</i>’ and he says ‘<i>Olah</i>’ [or who intends to vow that] ‘I will not enter this house,’ and says, ‘that house,’ [or] ‘That I will not give any benefit to this [man],’ and says ‘to that [man],’ he has said nothing until his mouth and mind are equivalent.

הַנָּכְרִי וְהַכּוּתִי, תְּרוּמָתָן תְּרוּמָה, וּמַעַשְׂרוֹתֵיהֶן מַעֲשֵׂר, וְהֶקְדֵּשָׁן הֶקְדֵּשׁ. רַבִּי יְהוּדָה אוֹמֵר, אֵין לַנָּכְרִי כֶּרֶם רְבָעִי. וַחֲכָמִים אוֹמְרִים, יֶשׁ לוֹ. תְּרוּמַת הַנָּכְרִי מְדַמַּעַת, וְחַיָּבִין עָלֶיהָ חֹמֶשׁ. וְרַבִּי שִׁמְעוֹן פּוֹטֵר:

A non-Jew and a Cuthite, their <i>Terumah</i> is [considered valid] <i>Terumah</i> and their tithes are [valid] tithes and their <i>Hekdesh</i> [consecrated donations] is [valid] <i>Hekdesh</i>. Rabbi Yehudah says: the non-Jew does not have <i>Kerem Revai</i> [fruits in the four year after their planting, which are considered sacred]. But the Sages say: he does have it. The <i>Terumah</i> of a non-Jew makes [produce into which it falls into] <i>Demai</i> and [one who eats it unintentionally] is obligated [to pay back an extra] fifth. But Rabbi Shimon exempts him.