Tosefta על תרומות 3:15

[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.

A Jewish Priest [can] eat with a Samaritan Priest when [the food is] made in [a state of] impurity, but when [it is] made in [a state of] purity, behold, he does not eat it with him, because he feeds him the meat of an unblemished first-born [calf], and has him drink wine from a [ritually] pure fourth[-year vineyard]. [See Deut. 15:22 and Lev. 19:24, and discussions at Bekh. 5:2 (also Bekh. 32b:10) re: first-born calf, and Ter. 3:9 and Y. Peah VII.5.2 re: fourth-year vineyard.]

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 Y. Ter. III.2.6). 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."

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 Lieberman) 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. How is this done? 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 amphora, 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 Tos. Kifshutah). They said to him, nothing is considered "fluid" but wine and oil (see Y. Chal. II.3.9). 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 Y. Ter. VI.1.6). 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 ))?

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 Jastrow), 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.

[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.

A Gentile that separated a first-born calf, a donkey, or challah, 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 challah 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 Lieberman), 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."

The terumah of tithes of demai (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.