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אין נותנין דבלה וגרוגרות – of Terumah/heave-offering.

Introduction Our mishnah teaches that a priest shouldn’t perform actions with terumah that causes it to be ruined.

לתוך המורייס – the fat of fish.

One must not put a cake of pressed [terumah] figs or dried [terumah] figs into fish-brine, since it spoils them. Occasionally they would put various types of figs into fish-brine in order to make the brine taste better. This, however, would cause the figs to be ruined, and hence one shouldn’t do so with terumah figs.

מפני שהוא מאבד – for such is the manner of cakes of pressed figs and dried-figs that are placed in fish-hash to wring out and to remove their water, and afterwards, they cast them off.

But one may place [terumah] wine into fish brine. However, one may put terumah wine into the brine because the wine will be eaten along with the brine so it is not ruined.

אבל נותנים את היין למורייס – it was customary to put wine into the fish hand so that there would not be in it such fattiness in order to sweeten them and give them a flavor/taste. Therefore, it is permitted to put wine of heave-offering into it, and we don’t state to remove the froth/evil smell alone that he puts the wine and that is like that he destroys it.

One must not perfume the oil, One shouldn’t use terumah oil for making perfumes for two reasons. First of all, the oil stops being fit for eating. The second is that the spices will soak up the terumah oil and they will go to waste.

אין מפטמין את השמן (they may not perfume the oil) – of heave-offering in the roots of the spices that absorb the oil and go to waste. Alternatively, that the oil is not fit for consumption when it is made into perfume (wine mixed with honey), they place in the wine - honey and pepper.

But one may put honey and pepper into wine. It is permitted to put honey and pepper into wine because they will still be eaten.

One may not boil terumah wine, because it decreases it. Rabbi Judah permits this, because it improves it. One shouldn’t boil terumah wine because boiling it decreases its volume. Rabbi Judah disagrees and holds that although this decreases the volume of the wine, it improves the quality.

ממעיטו – It diminishes and lessens it through cooking. But there are those who explain that they lessen it from those who drink it, for human beings are not used to drinking boiled wine like unmixed wine.

מפני שהוא משביחו – and it is more preserved/established. But the Halakha is not according to Rabbi Ywhuda

סתויונת – grapes that do not ripen until the days of he autumn, and regularly made from them vinegar.

[A non-priest drank] honey of dates, wine of apples, vinegar from winter grapes, and all other kinds of fruit juice of terumah: Rabbi Eliezer makes him liable to repay their value and the fifth; But Rabbi Joshua exempts from the fifth.
Rabbi Eliezer declares [these] susceptible to uncleanness as liquids.
Rabbi Joshua says: the sages have not enumerated seven liquids as those that count spices, but rather they stated: seven liquids make things susceptible to uncleaness, whereas all other liquids do not make susceptible.
This mishnah deals with the halakhic status of various types of fruit juices made from terumah.
Section one: One should not use terumah to make these liquids, because these are not the usual way these fruits are eaten, and therefore it diminishes their importance. This is different from making wine from grapes or oil from olives, for that is what is usually done with grapes and olives, and in no way diminishes their value.
Rabbi Eliezer says that if a non-priest drinks one of these liquids, he is liable to pay back the value and the added fifth, as one always is when one eats terumah.
Rabbi Joshua exempts the non-priest from paying the added fifth because these liquids do not have the same rule that governs the fruits from which they came. Nevertheless, he has to pay back the value because he ate something that didn’t actually belong to him.
Section two: The mishnah now brings a related debate concerning fruit juices, namely whether they can make another food item susceptible to receiving uncleanness. Food cannot become impure unless it has come into contact with a liquid. The question is whether fruit juice counts as a liquid. As we saw in section one, Rabbi Eliezer treats fruit juice the same way he would treat wine or oil a non-priest who drinks them is liable to repay the value and the added fifth. So too here, food that comes into contact with one of these is susceptible to impurity.
Rabbi Joshua disagrees and holds that only the seven liquids listed by the rabbis, (dew, water, wine, oil, blood, milk, and bee honey) make foods susceptible to impurity. When the rabbis listed these liquids in Mishnah Makshirim (which we’ll get to eventually) they weren’t listing things in the way a spice makers list things, which was not accurate. Rather, their list was accurate and since fruit juice is not on the list, it can’t be put there.

ושאר כל מי פירות – except for wine and [olive] oil.

מחייב קרן וחומש – for a foreigner (non-Kohen) who inadvertently eats them, for it is considered to them as actual liquid heave-offering/Terumah.

ורבי יהודה פוטר – from the added fifth, but he is liable for the principle, and ab initio, it is forbidden to foreigners (i.e., non-Kohanim).

מטמא משום משקה – impure, and they defile, and make the seeds fit for Levitical uncleanness, like other liquids, as it is written (Leviticus 11:34): “[As to any food that may be eaten,] it shall become impure if it came in contact with water; as to any liquid that may be drunk, [it shall become impure if it was inside any vessel].”

כמוני פטמין (like those who count spices) – like this spice has eight bags of his spices that are not exact and he returns and adds to them, but the Sages, exactly counted seven liquids that these alone are impure and make impure and make it fit to receive Levitical uncleanness, and we don’t add to them. And the seven liquids that the Sages counted (see Tractate Makhshirin , Chapter 6, Mishnah 4) are: water, dew, wine, oil, bee’s honey, milk and blood. And the Halakha is according to Rabbi Yehoshua.

אין עושים תמרים דבש – if hey are of heave-offering/Terumah or of Second Tithe, for the daes are food and the honey is liquid, and we don’t restore the food to liquid.

Introduction Our mishnah teaches several key halakhic differences between wine and oil, and the products that come from other fruits, such as dates and apples.

אלא בזיתים וענבים בלבד – for in the Torah, it explicitly said about them (Numbers 18:12): “All the best of the new oil, wine and grain –[the choice parts that they present to the LORD – I give to you].”

One must not make dates into honey, apples into wine, winter-grapes into vinegar, or change any other kind of fruit that is terumah or second tithe from their natural state, except olives and grapes. As we learned in yesterday’s mishnah, it is forbidden to change the state of fruit which is terumah or second tithe, with the exception of grapes and olives, which can be made into wine and oil. Terumah and second tithe are called “holy” and changing them into juice was considered a reduction in their value. Hence it was prohibited. Wine and oil do not reduce the value of grapes and olives, hence it was permitted.

אין סופגים את הארבעים משום ערלה – fruit of the first three years (i.e., Orlah), that have been squeezed out/pressed and removed from them the liquid, a person who drinks that liquid is not flogged from the Torah other than for olives and grapes alone.

One does not receive forty lashes on account of orlah except with that which comes from olives and grapes. It is forbidden to eat the fruit of a tree for the first three years of its existence, and one who does so has transgressed a negative commandment. However, this only refers to eating the fruit. When it comes to drinking liquids that are derived from the fruit, he is only liable to receive forty lashes (the penalty for the transgression of a negative commandment) if he drinks wine or olive oil. While other juices derived from orlah are prohibited, one who drinks them has not transgressed the biblical prohibition of orlah.

ואין מביאים בכורים משקין – as it is written (Deuteronomy 26:2): “[you shall take] some of every first fruit of the soil,” fruit you bring but you do not bring drink.

Liquids cannot be brought as first fruits, except with that which comes from olives and grapes. Only wine and olive oil can be brought as first fruits in place of grapes and olives. When it comes to other fruits, the fruit itself must be brought, and not the juice.

אלא היוצא מן הזיתים ומן הענבים - - for he learned [the laws of] First Fruit from heave-offering/Terumah.

And no fruit juice is susceptible to uncleanness as liquids except with that which comes from olives and grapes. This was taught above at the end of mishnah two the only liquids derived from fruit that make food susceptible to impurities are wine and oil. Other fruit juices do not.

ואין מקריבין על גבי המזבח – other than oil for the meal offerings and wine for the libations.

And nothing [that is derived from fruit] can be offered on the altar except with that which comes from olives and grapes. The only two “fruit-derivatives” that can be offered on the altar in the Temple are wine and oil, which were a regular part of the Temple service, oil accompanying grain offerings and wine for libations. Other fruit juices are never offered in the Temple.

עוקצי תאנים – which on them are figs attached to the tree.

The stems of fresh figs and dried figs, klisim and carobs of terumah are forbidden to non-priests. The mishnah lists either parts of fruits or types of fruits that priests generally don’t care about, and yet still count as terumah and are therefore prohibited to non-priests. The stems of fresh and dry figs are not really food, but since sometimes a person might eat them, they count as terumah. Klisim are a type of fruit that comes from a large bush. Albeck identifies klisim as “prosopis stephaniana,” which you are welcome to google. According to Albeck they taste like carob. A priest is generally not going to bother preserving these foods in order to eat them, but since he might occasionally do so, they are prohibited to non-priests.

הכליסין – Maimonides explained that they are a species of the kinds of figs.

גרעיני תרומה – kernels/stones that were found within the fruit of Terumah/heave-offering when the Kohen eats them.

Introduction This mishnah deals with the status of the parts of produce that are not generally eaten, but that sometimes might be. There are two related questions here: 1) can non-priests eat these parts? 2) Can the priest throw these parts away, without concern for the prohibitions of throwing away terumah? Basically, the issue is whether the laws of terumah apply to these parts.

בזמן שהכהן מכניסן – and his mind is upon them and he has not made them ownerless, they are prohibited. As, for example, when they are soft and appropriate for eating such as the stones/fruit of apples and the quince and pears, if there remains in them moisteness that people can suck them, such as the fruit/stone/kernel of dates and things similar to them. But they are not appropriate at all even if the Kohen brings them in/keeps them , for they are permitted.

Seeds of terumah [fruit]: When he gathers them in, they are prohibited. But if he throws them away, they are permitted. If a priest gathers in seeds from terumah fruit in order to eat them, then they have to be treated as terumah and they are forbidden to non-priests. However, if he throws them away, thereby revealing that he doesn’t care about them, then they are not considered terumah and they may be eaten by a non-priest.

עצמות הקדשים – we are speaking of the bones that are appropriate partially for eating, such as the heads of wings and gristles.

Similarly, the bones of holy things: When he gathers them in, they are prohibited. But if he throws them away, they are permitted. The same rules apply to the bones of animals offered as sacrifices. If the priest eating them gathers them in, perhaps to suck out the marrow, then the laws of sacrifices apply to them and they may not be eaten by a non-priest. However, if the priest throws them away, then they may be eaten by anyone.

המורסן (coarse bran) – of heave-offering, and they are the thick bran flour which is permissible for foreigners (non-Kohanim).

Coarse bran is permitted. Coarse bran is the part of the kernel of grain that is sifted out in the first sifting when making flour (I guess they didn’t know how healthy this stuff is now we pay quite a bit for it!). Since it was usually not eaten, the laws of terumah do not apply to it.

סובין (bran flour/flour of second course) – of new wheat of heave offering is forbidden to foreigners, because he new [wheat] is moist and is not grinded/milled well , and there remains much flour combined with bran flour.

Fine bran of new wheat is forbidden, and old wheat permitted. New wheat is harder to grind. Therefore, when one grinds it, there will be a lot of flour mixed up with the bran and it is more likely to get eaten. Hence the rules of terumah apply. In contrast, with the old wheat it is easier to separate the fine bran from the flour and usually this fine bran won’t get eaten. It is accordingly permitted to non-priests.

ושל ישנות – of old wheat, for they are dry and grind/mill well, and are permitted, for the flour is not mixed in them at all. And until thirty days, they are called new.

One may act with regard to terumah as one does with hullin. Although it is not permitted to throw away terumah because it is holy, one can treat terumah the same way that one treats the same produce when it is hullin. Parts of produce that one customarily throws away can still be thrown away when the produce is terumah, without concern that this is letting terumah go to waste.

ונהוג בתרומה – in removing the bran flour and the coarse bran

One who sifts a kav or two [of fine flour] from a seah of wheat, must not leave the rest to ruin, but rather he should put it in a hidden place. If one sifts a kav (1/6 of a seah) from a seah of wheat in order to make finely sifted flour, he can’t just leave the rest to go to waste because it is still fit as food. What he should do is put it in a safe place so that it does not get ruined.

in the same manner that they practice with unconsecrated produce. But there is not here anything with destroying the heave-offering when he casts/throws out what is not appropriate for eating.

המסלך – that absorbs the fine flour in order to make the purest bead, and he did not sift from one Seah which is six Kab, but rather one Kab or two Kabim.

לא ישליך את השאר – for that would be appropriate for eating, and it is found that he is destroying the Terumah/heave-offering.

מגורה – a storehouse where they collect/gather into it the grain.

Introduction This mishnah deals with a person who is cleaning out a storehouse that had been used to store terumah wheat.

מכבד כדרכו – in the manner that they customarily sweep the storehouses, at the time when they empty them.

If a store-chamber was cleared of terumah wheat, they do not need to force him to sit down and collect each grain, but rather he may sweep it all up in his usual manner and then deposit hullin in it. When one cleans out a storehouse used to store terumah grains he need not make sure that each and every grain is cleaned out of the storehouse. It is sufficient to give it its usual sweeping and then he can put hullin grain in there. If there are some grains of terumah left in there, he need not be concerned about them.

מטפח – gathers the [olive] oil in his palm, meaning to say, that he wipes it off/cleanses it with his fingers.

Similarly, if a jar of oil is upset, they do not need to force him to sit down and scoop it up [with his fingers], but he may deal with it as he would in a case of hullin.
Yesterday we learned that when one is cleaning out a storehouse of terumah wheat, one can clean it out in a normal fashion and he need not be worried about cleaning out every last grain of terumah. In today’s mishnah we learn that the same halakhah is true when one comes to clean up a spill of terumah oil.

המערה – [one who pours] wine or [olive] oil of Terumah/heave-offering from one pitcher to another, and after he had poured everything that is in it, three drops dripped from it, one drop after another, in the manner of the utensils after he had poured out everything that was within them.

Introduction This mishnah continues to deal with someone clearing out a container that had been used to store terumah and which he now wants to use to store hullin, a similar topic to that in the previous two mishnayot.

נותן לתוכה חולין – and there is no need to wipe off/cleansse it well prior to putting into it the unconsecrated produce.

One who pours from jar to jar and three drops drip, he may place in it hullin. If one is pouring out a jug of wine that had been used to store terumah wine or oil into a different jug, and after he is finished pouring he turns the jug upside down and three last drops come out, then he has sufficiently emptied out the jug and he may now use it to store hullin wine or oil. The fact that three separate drops come out, one at a time, is a sign that he has taken out enough of the liquid and he need not be concerned with that which is left.

הרכינה – he tilted it on its side, for the barrel had it in it other heave-offering that he poured all all what was within it and sucked out the wine or the [olive] oil that it was init and it appears that it was gathered into it.

But if he inclined the jar [on its side] in order to drain it, it is terumah. However, if after the three drops come out of the jar, he tilts the jar on the side in order to drain out the remaining dregs that had been absorbed by the sides of jug, this wine or oil counts as terumah. In other words, although he is allowed to put hullin wine or oil into this jug and not worry that the wine or oil left inside will be considered terumah, before he does so, any wine or oil that he does succeed in getting out is still considered terumah.

הרי זו תרומה – and we don’t say that they are unconsecrated [produce] for since he poured all what was inside it and there dripped from it three drops.

How much terumat maaser of demai must there be for him to take it to the priest? One eighth of an eighth [of a log]. Terumat maaser is the terumah that the Levite gives from the tithes he receives. Demai is doubtfully tithed produce. Our mishnah is discussing someone who separates tithes from demai. The tithes do not actually have to be given to the Levite (because the produce might already have been tithed), but the terumat maaser must be given to the priest (because terumah is prohibited to non-priests, whereas tithe is not). The question our mishnah asks is how much terumat maaser of demai has to be gathered together before it must be put aside to be given to the priest. The answer the mishnah gives is is one eighth of one eighth of a log, 1/64 of a log. If he has less than this amount he can simply throw it away, although he cannot eat it. If this had been terumah taken from regular tithes, and not from demai, he would have had to bring even the smallest amount to the priest, because such terumah is certainly forbidden to non-priests. In contrast, terumah taken from demai is only possibly forbidden to non-priests, and therefore the halakhah is more lenient. The reason that this halakhah is here is that it again mentions a case in which one must not be concerned about a small amount that may be terumah.

בתרומת מעשר של דמאי – hat the tithe is his, and he gives (as a Levite) the Terumah of the tithe to the Kohen, and if he has in his hand one-eighth of an eight of a LOG, one must brig it to a Kohen, but not less than this. And these words refer to something impure, but something pure, even a little bit, one must search after that which is doubtfully tithed, but with something definitely tithed, whether impure or pure, whether a lot or a little, one must search after a Kohen.

כרשיני תרומה – he uprooted them for the feeding of cattle, for it he had uprooted them for the feeding of humans, it would be forbidden to feet them to cattle. But nevertheless, they may be used a bit for the feeding of humans, for if he did not use them at all for humans, they would not separate heae offerings or tithes, for something that is not appropriate for a human, they would not separate from it heave-offerings and tithes.

Introduction Our mishnah deals with “vetches” a plant that is fit for human consumption when cooked, but that is usually used as animal fodder. Since it is fit for human consumption, the laws of terumah do apply, but since it is usually given to animals, terumah vetches may be fed to animals.

מאכילין אותן – Kohanim for their cattle.

Vetches of terumah may be given to cattle, to wild beasts or fowls. As stated in the introduction, since vetches are normally given to animals, terumah vetches may also be given to animals. In contrast, food that is normally human food, for instance wheat, cannot be given to animals when it is terumah.

מאכילין כרשיני תרומה – for since the body of the animal belongs to the Kohen, even though its food is upon an Israelite [to feed it]. And there is nothing of theft here. For if if he had wanted, he would give the Terumah/heave-offering to the owner of the cow, but we testify that it is pleasant for the owner of the cow that he should give it (i.e., the animal) vetches of Terumah, in order that he can feed it with ease, and it would be as if the Kohen had taken possession and he feeds them to his cattle.

If an Israelite hired a cow from a priest, he may give it vetches of terumah to eat. But if a priest hired a cow from an Israelite, even though the responsibility of feeding it is his, he must not feed it with vetches of terumah. Animals owned by priests may be given terumah, whereas animals owned by Israelites may not. When an Israelite hires (rents) a cow from a priest, the cow is still considered to be owned by the priest, and therefore the Israelite may give it vetches of terumah to eat. The same holds true in the other direction when a priest hires a cow from an Israelite, he may not give it terumah. The mishnah teaches that renting an animal does not establish ownership over it such that its terumah rules would follow the rules governing the renter.

לא יאכילנה כרשיני תרומה – since the body of the cow belongs to the Israelite, as it is written (Leviticus 22:11): “but a person who is a priest’s property by purchase may eat of them,” and a “soul,” even the soul of an animal is implied. And the All-Merciful stated “priest’s property” – of a Kohen, he can eat of Terumah/heave-offering. The property of an Israelite cannot eat Terumah/heave offering.

If an Israelite undertakes the care of a cow from a priest, he must not feed it with vetches of terumah. But if a priest undertakes the care of a cow from an Israelite, he may feed it on vetches of terumah. This section describes a business deal in which one person receives a cow from another person in order to raise the cow and eventually receive a share of the profits. He is like a sharecropper, but with an animal and not land. In this case, unlike the case of the renter, the receiver is considered the owner of the cow and the cow’s terumah rules follow those of the owner. Thus if the receiver was an Israelite, he may not feed the cow terumah, but if the priest was the receiver he may feed the cow terumah.

ישראל ששם פרה מכהן – that he received the cow from a Kohen through a settlement according to what it is worth now, such and such a cost, and the Israelite tended to fatten it, and what he increased its value over he settlement/assessment, they would divide the gain between them.

לא יאכילנה כרשיני תרומה – for since he received it from an Israelite in its settlement, according to what it is worth, it became the cow of he Israelite and it does not consume Terumah/heave-offering.

וכהן שקבל פרתו של ישראל – through an assessment/settlement in this manner.

מאכילה כרשיני תרומה – because it was made the cow of he Kohen from the time that he accepted it upon him through assessment/ssettlement.

שמן שריפה – the oil of heave-offering/Terumah that had become defiled. And why did they call it שמן שריפה/unclean oil that is kindled because it designated for burning.

Introduction When terumah oil becomes impure it must be burnt. The priest may benefit from the burning of the oil, but a non-priest generally cannot, just as he cannot benefit from eating teruamh. Our mishnah teaches that in certain circumstances, anyone can benefit from the burning of the terumah oil.

ברשות כהן – that is when there is a Kohen there, for a candle for one is a candle for one-hundred.

One may burn terumah oil that has to be burnt in synagogues, houses of study, dark alleys, and for sick people with permission of the priest. This section lists four situations in which one may burn terumah oil, as long as the priest who owns the terumah permits it. According to the Yerushalmi, the permission of the priest is only necessary for burning the oil for the sick. In the three cases of public need (the synagogue, the house of study and the dark alley) they may burn the oil even without permission from the priest.

מדליק ברשותה – when she is there (visiting her father).

If the daughter of an Israelite married to a priest regularly goes to her father's house, her father may burn [such oil] with her permission. The daughter of an Israelite who is married to a priest is allowed to eat and use terumah. Here the mishnah is lenient and allows her father, an Israelite, to burn terumah oil for her because she regularly comes to his house. Note that he can burn it even when she is not there, under the assumption that she might come by at any time.

מדליקין בבית המשתה – for since they are standing in clean clothes, they are not accustomed to carry oil candles from their places, lest it should drip on their clothes, therefore, one cannot be concerned lest they would carry the candle from the place where the Kohen is there to a place where there is no Kohen, but in the House of a Mourner where they wear filthy clothing, we would be suspicious.

One may also burn [such oil] in a house of celebration but not in a house of mourning, the words of Rabbi Judah. Rabbi Yose says: in the house of mourning, but not in a house of celebration. Rabbi Meir forbids it in both places. But Rabbi Shimon permits it in both places. There are now four different opinions as to whether it is permitted to burn terumah oil in a house of celebration (a wedding) or in a house of mourning. Every combination is represented in this mishnah, so we will just explain what grounds there are to permit burning in either situation. The reason that Rabbi Judah and Rabbi Shimon allow burning it in a house of celebration is that they wear clean clothes and they won’t come to touch the oil, which would be a problem because that oil would not be burned. The reason to prohibit is that because of their joy they may forget that it is terumah oil and they will come to use it. The reason that Rabbi Yose and Rabbi Shimon allow it in a house of mourning is that because one is sad, one won’t come to use the terumah oil. The reason to prohibit is that since their clothes are not necessarily clean, they will come to touch the oil. Congratulations! We have finished Terumot! It is a tradition at this point to thank God for helping us finish learning the tractate and to commit ourselves to going back and relearning it, so that we may not forget it and so that its lessons will stay with us for all of our lives. Tomorrow we begin Tractate Maasrot.

בבית האבל אבל לא בבית המשתה – in the House of Mourning, because their hearts are broken and depressed, we don’t concern outsells, lest they take out the candle fromone place where there is no Kohen, but in the House of Rejoicing (i.e., a wedding feast), where they are happy, and in the midst of their happiness, they are accustomed to be engaged with and carrying candles from place to place, we would be concerned

אוסר כאן וכאן – for he grabs hold of both of their opinions stringently.

ור"ש מתיר כאן וכאן – for he grabs hold of both of their opinions leniently. And the Halakha is according to Rabbi Shimon.