Source Sheet for Mishnayos Mesechtas Bikkurim

(1) (Devarim 26:1) "And it shall be when you come to the land": Perform the mitzvah mentioned herein, in whose merit you are entering the land.

(2) "the land which the L-rd your G-d gives to you": R. Shimon says: This excludes (from the mitzvah of bikkurim) the land across the Jordan, which they took for themselves.

(3) "and you shall inherit it and dwell in it: As a reward for inheriting it (by driving out the nations) you shall dwell in it.

(4) (Ibid. 2) "Then you shall take of the first of all the fruits of the earth": I might think that all the fruits are subject to the mitzvah of bikkurim; it is, therefore, written "of the first," and not all of the first. And I still would not know which are subject and which are not. I, therefore, reason: Communal bikkurim (the omer and the two breads) are mentioned elsewhere (viz. Vayikra 23:17), and individual bikkurim are mentioned here. Just as the communal meal-offerings, mentioned elsewhere (wheat and barley) are from the seven species, so, the individual offerings, mentioned here, are from the seven species. — But why not say: Just as there, (only) wheat and barley (are mentioned), here, too, wheat and barley! Whence are the others (of the seven species) to be derived? It is, therefore, written (Shemoth 34:26) "the bikkurim of your land," to include (all of the seven species mentioned in praise of your land). Since Scripture includes (i.e., all of the seven species) and excludes (five of them [in the instance of communal bikkurim]), you revert to the original (reasoning), viz.: Individual bikkurim are mentioned here, and communal bikkurim are mentioned elsewhere. Just as the communal bikkurim (wheat and barley) are of the seven species mentioned in praise of the land, so, the individual bikkurim are of the seven species mentioned in praise of the land. And they are (Ibid. 8:8) ("a land of) wheat, barley, grapevine, fig, and pomegranate, a land of olive-oil and honey."

(5) "olive": the egori (medium-size) olive.

(6) "honey": date-honey.

(7) "of the first": even one cluster, even one fig, (there being no minimum requirement.)

(8) "of all the fruits": You bring fruits as bikkurim, but not wine and oil. It he brought grapes and trod them (into wine), whence is it derived that it is valid? From "that you bring" (in any event).

(9) ("of the earth": This excludes tenant-farmers, renters, holders of confiscated land, and robbers of land do not bring first-fruits, as it states "the first-fruits of your soil".)

(10) "that you bring from your land": so long as they are found on the face of the land. I might think he may bring them before Shavuoth, it is, therefore, written (Shemoth 23:16) "And the feast of the harvest (Shavuoth) of the first-fruits of your work." From when do you bring? From Shavuoth until Channukah.

(11) I might think that you recite (the bikkurim formula) whenever you bring them; it is, therefore, written (Devarim 26:11) "and you shall rejoice": There is recitation only at the time of rejoicing, which implies: From Shavuoth until Succoth, one brings and recites; from Succoth until Channukah, one brings but does not recite. R. Yehudah b. Betheira says: He brings and recites.

(12) If "from your land," I might think (that he may bring bikkurim) even if he plants in his (field) and engrafts into (another) individual's (field); or if (he plants) in a public field and engrafts from a public field; or from an individual's (field) into his own; or if he plants in his own and he engrafts into his own, with a public road or a private road intervening. It is, therefore, written (Shemoth 23:19) "the first-fruits or your soil" — All of the growths must be from your soil. For the same reason tenant-farmers, renters, holders of confiscated land, and robbers (of land) do not bring first-fruits.

(1) (Devarim 26:2) "And you shall put (them) in a basket": We are hereby apprised that they require (being handed to the Cohein in) a vessel.

(2) "and you shall go to the place wherein the L-rd your G-d chooses to repose His name": This refers to (the sanctuary of) Shiloh and to the Temple. From here it was ruled: If the bikkurim were stolen or lost (on the way to the Temple), he must make restoration (for he has not yet "gone to the place"). If they became unclean in the azarah (the Temple court), he scatters them and does not recite the formula, (not being obliged to make restoration, for he has "gone to the place.")

(3) (Ibid. 3) "And you shall come to the Cohein that shall be in those days": R. Yossi said: Would it enter your mind that you should go to a Cohein that is not "in your days"! — (The intent is) to apprise us that the only criterion is a Cohein in your days (i.e., do not attempt to recapture the Cohanim of the past). And thus is it written (Koheleth 7:10) "Do not say: 'How was it that former times were better than these?'"

(1) (Devarim 26:2) "and you shall say to him": that you are not ungrateful for (His) good.

(2) "I have professed this day": You recite (the bikkurim formula) once a year and not twice.

(3) "that I have come to the land which the L-rd swore to our forefathers": excluding proselytes and slaves;

(4) "to give to us": excluding women.

(1) (Devarim 26:4) "And the Cohein shall take the basket from your hand": From here it was ruled: The rich bring (bikkurim) in baskets of silver and gold, and the poor, in wicker baskets of peeled willow, and the baskets are given to the Cohanim in order to favor the poor.

(2) "from your hand": We are hereby apprised that the bikkurim require "lifting." (viz. Vayikra 7:30). These are the words of R. Eliezer b. Yaakov. "and he shall place it before the altar of the L-rd your G-d": So long as there is an altar (i.e., a Temple), there are bikkurim; where there is no altar, there are no bikkurim.

(1) (Devarim 26:5) "And you shall answer": "answer" is written here, and elsewhere (Ibid. 27:14): Just as there, in the holy tongue; here, too, in the holy tongue. "And you shall answer and you shall say":

(2) From here they said: In the beginning, whoever could recite the formula (by himself) did so, whoever could not, recited after another — whereupon they stopped bringing bikkurim (to avoid embarrassment). It was, therefore, ordained to have one who knew how (to recite it) do so; and for those who did not know how to recite it, they relied on "and you shall answer" — "answering" is in response to another.

(3) "and you shall say before the L-rd your G-d: 'An Aramean would destroy my father'": We are hereby apprised that Jacob went down to Aram to his own destruction, and Scripture accounts it to Lavan the Aramite as if he had destroyed him, (this having been his intention).

(4) "and he went down to Egypt": Lest you say he went down to receive the crown of kingdom; it is, therefore, written "vayagar sham": We are hereby apprised that he went down there only to sojourn ("lagur") there. And thus is it written (Bereshith 47:4) "And they said to Pharaoh: 'To sojourn in the land did we come. For there is no pasture for your servants' flocks. For the famine is sore in the land of Canaan. And now, let your servants abide in the land of Goshen.'" I might think, in great numbers; it is, therefore, written "in scant number," viz. (Devarim 10:22) "With seventy souls did your fathers go down to Egypt."

(5) "and he became there a nation": We are hereby apprised that Israel was distinctive there.

(6) ("and he saw our pain": as it states (Exodus 1:16): "And you see on the birthstool..."

(7) "and our toil": as it states (Exodus 1:22): Every son that is born shall you cast in the river". Aggadah).

(8) "great and mighty": as it is written (Shemoth 1:7) "And the children of Israel were fruitful and teemed and multiplied and became exceedingly strong, and the land was filled with them."

(9) "and populous": as it is written (Ezekiel 16:7) "I made you as numerous as the plants of the field; you increased and grew, and you entered the prime, etc."

(10) (Devarim, Ibid. 6) "And Egypt wrought evil unto us": as it is written (Shemoth 1:10) "Come, let us outsmart it, lest it become numerous, and it be, that if a war break out, etc."

(11) "and they afflicted us": as it is written (Ibid. 11) "And they appointed taskmasters over it in order to afflict it with their toils, and they built treasure cities for Pharaoh."

(12) "and they placed us under hard labor": as it is written (Ibid. 1:13-14) "And Egypt worked the children of Israel with (back-) breaking labor. And they embittered their lives with hard toil: with mortar, and with brick, and with all the labor of the field; all of the labor with which they worked them was (back-) breaking."

(13) (Devarim, Ibid. 7) "And we cried out to the L-rd, the G-d of our fathers": as it is written (Shemoth 2:23) "And it was in the course of those many days that the king of Egypt died, and the children of Israel moaned under the toil, and they cried out, etc."

(14) "and the L-rd heard our voices": as it is written (Shemoth, Ibid. 24) "And G-d heard their outcry."

(15) "And He saw our affliction": This refers to (enforced) separation from conjugal relations, as it is written (Shemoth, Ibid. 25) "… and G-d saw the children of Israel, and G-d knew (i.e., He "took it to heart.")

(16) "and our toil": the children, viz. (Shemoth 1:22) "Every son that is born, into the Nile shall you throw him, and every daughter shall you keep alive."

(17) "and our lachatz": This is oppression, viz. (Shemoth 3:9): "and I have also seen the oppression wherewith the Egyptians oppress them."

(18) (Devarim, Ibid. 8) "And the L-rd took us out": not through an angel, and not through a seraph, and not through a messenger, as it is written (Shemoth 12:12) "And I shall pass through the land of Egypt in this night, and I shall smite, etc.": "And I shall pass through the land of Egypt" — I, and not an angel. "and I shall smite every first-born" — I, and not a seraph. "and upon all the gods of Egypt I shall wreak judgments" — I, and not a messenger, "I am the L-rd."

(19) (Devarim, Ibid.) "with a strong hand": This is the pestilence, as it is written (Shemoth 9:3) "Behold, the hand of the L-rd is in your cattle in the field … a very sore pestilence."

(20) "and with an outstretched arm": This is the sword, as it is written (Joshua 5:13) "with his sword sh'lufah in his hand": ("sh'lufah" =) outstretched.

(21) "and with great fear": This is revelation of the Shechinah, as it is written (Devarim 4:34) "Or has a god ever done miracles to come and take for himself a nation with trials, with signs, and with wonders, and with war, and with a strong hand, and with an outstretched arm, and with great fears, before your eyes?"

(22) "and with signs": This is the staff, as it is written (Shemoth 4:17) "And this staff you shall take in your hand, wherewith you shall do the signs."

(23) "and with wonders": This is the blood: as it is written (Joel 3:3) "And I will set wonders in heaven and earth: blood and fire and pillars of smoke."

(24) Variantly: "with a strong hand": two. "with an outstretched arm: two. "and with great fears": two. "and with signs": two. "and with wonders": two. These are the ten plagues that the Holy One Blessed be He brought upon the Egyptians.

(25) R. Yehudah would give them (the ten plagues) signs: d tz ach (dam [blood] tzfardea [frogs] kinim [lice]; a d a sh (arov [mixed multitude] dever [pestilence] shchin [boils]); b a cha v (barad [hail] choshech [darkness] arbeh [locusts] v (=b) [(the plague of) bechoroth (the first-born)].

(26) (Devarim, Ibid. 9) "And He brought us to this place": the Temple — But perhaps it refers to Eretz Yisrael? — (No, for) "and He gave us this land already refers to Eretz Yisrael. How, then, am I to understand "And he brought us to this place"? As the Temple. "And He brought us to this place and He gave us this land": As a reward for our coming to this place, we were given this land.

(27) "a land flowing with milk and honey": It is written here "a land flowing with milk and honey," and elsewhere (Shemoth 13:1) "a land flowing with milk and honey." Just as there, the land of the five nations (is being referred to), so, here. From here R. Yossi Haglili ruled: Bikkurim are not brought from across the Jordan, it not flowing with milk and honey.

(28) (Devarim, Ibid. 10) "And now": Immediately upon harvesting.

(29) "behold": with joy.

(30) "I have brought": what is mine.

(31) "the first of the fruit of the land": From here they ruled: One goes down to his field, and seeing a fig or a cluster or a pomegranate of the fruit ripening, he ties them with a reed rope over them and says "These are bikkurim."

(32) "which you have given me, O L-rd": From here it was ruled: A caretaker, a bondsman, a messenger, a woman, a tumtum (one whose sex is in doubt) and a hermaphrodite bring bikkurim, but do not recite the formula, for "which You have given me" does not obtain with them.

(33) "Then you shall place it before the L-rd your G-d and you shall bow down before the L-rd your G-d": This (the repetition of "placing" [viz. 4]) teaches us that two "placings" are necessary," one while reciting the formula, and one while bowing.

(34) "And you shall rejoice": at a time of joy.

(35) "And you shall rejoice in all the good": This refers to the (accompanying) song (of the Levites).

(36) "that the L-rd your G-d gave to you and to your household": We are hereby taught that a man brings bikkurim of his wife's property and recites for her.

(37) (Ibid. 11) "You and the Levite": Wherever he finds a Levite, he gives him of his portion. If he has nothing left of his portion, he gives him second-tithe. If he does not have that, he gives him poor-tithe. If he does not have that, he gives him peace-offerings. If he does not have that he feeds him from charity. This is the intent of "and the Levite and the stranger that is in your midst."

(1) A positive commandment to bring the first ripe fruit to the temple. This is not custom to bring except to the temple and in the land of Israel, as it says (Exodus 23:19, 34:26): "Beginning of the fruit of your land you shall bring to the house of Hashem your G-d".

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(1) ...The missva of reading for the first fruits - That we were commanded when bringing the first fruits to the Temple, that we should recite the pesukim in this Perasha, which begins with "Arami Oved Avi" until "Heneh heveti" On this act is said: And you will answer and you will say in front of Hashem your G-d. The Hachamim called this missva "Mikra Bikkurim." The missva of bringing the bikkurim is mentioned in Seder Mishpatim and repeated in this Perasha. It is known that many missvot are repeated in the Torah, and they are relevant and necessary.

(2) ...From the root of this commandment. A man arouses his thoughts and draws in his heart the truth with the power of speech. Therefore, when Hashem improved his well-being, and blessed him and his land to bear fruits, and he merited to bring the fruits to the Temple, it is appropriate to stir his heart with speech and ponder that everything arrived to him from the master of the universe, and he should share Hashem's kindness on ourselves and every member of Am Yisrael generally. Therefore, we begin the subject of Yaakob Avinu that Hashem released him from Laban, and the subject of the Egyptian slavery, that were saved from them. Following the praise, we request from Him to eternally bestow the blessing on him, and from this awakening of the soul with praise of Hashem and his goodness, he is meritorious and becomes blessed. As a result, Hashem commanded this missva because he desires the kindness.

(4) "In the beginning of G-d's creating..." - Rabbi Hunna said in the name of Rabbi Matanah: The world was created in the merit of three things--challah, tithes, and first fruits. The verse "In the beginning God created" refers to challah, as it says (Numbers 15:20): "The beginning of your doughs." It also refers to tithes, as it says (Deuteronomy 18:4): "The beginning of your grains." It also refers to first fruits, as it says (Exodus 23:19): "The beginning of the fruits of the land."

(6) There are ten degrees of holiness. The land of Israel is holier than any other land. Wherein lies its holiness? In that from it are brought the omer [barley offering brought on the second day of Passover], the first fruits, and the two loaves [offered on Shavuot], which may not be brought from any other land.

(8) The limbs from the tamid offering [daily burnt-offering] were placed on the lower half of the ramp on the eastern side, those of the musaf [additional] offerings were placed on the lower half of the ramp on the western side, and those of the Rosh Chodesh [new moon] musaf offering were placed on top of the rim of the altar. The laws of shekalim and first fruits apply only when the Temple is standing, but the laws of tithing grain, the laws of tithing animals, and the laws of firstborn animals apply whether or not the Temple is standing. If one consecrated shekalim or first fruits, they are consecrated. Rabbi Shimon says: if one consecrates first fruits they are not consecrated.

(1) There are those that raise [i.e. that count towards the measure of it waters to reach forty se'ah, to complete] a mikveh [a gathering of water collected by natural means and immersed in for purification] and do not invalidate it, [those that] invalidate but do not raise, [and those that] do not invalidate and do not raise. These raise and do not invalidate: snow, and hail, and frost, and ice, and salt, and mud that can be poured. Rabbi Akiva says: Rabbi Yishmael would rule against me, saying, "Snow does not raise a mikveh." But the people of Midva testified in his name that he said to them, "Go out and bring snow to make a mikveh from the outset." Rabbi Yochanan ben Nuri says: A hailstone is like water. How do these raise and not invalidate? If there is a mikveh containing forty se'ah [a specific unit of volume] less one, and a se'ah [of one] of these fell into it, and raised it [to be a complete mikveh containing forty se'ah], we find thus that these raise and do not invalidate.

(5) Some [grain offerings] require bringing near but not waving, some require waving but not bringing near, some require bringing near and also waving, and some require neither bringing near nor waving. These require bringing near but not waving: the grain offering of fine flour, that prepared on a griddle, that prepared in a pan, the cakes and the wafers, the grain offering of the priests, the grain offering of the anointed high priest, the grain offering of a non-Jew, the grain offering of women, the sinner's grain offering. Rabbi Shimon says: the grain offering of the priests and the grain offering of the anointed high priest do not require bringing near, since no handful is taken out of them. And in any case where no handful is taken out, bringing near is not necessary.

(1) And these divide the Peah [corner of the field that must be given to the poor]: a river, a pond, a private road, a public road, a public path, a private path that is permanent during summer and winter days, uncultivated land, plowed land, and a different crop. One who harvests for the purpose of animal food creates a division - [these are] the words of Rabbi Meir; the Sages say: He does not create a division unless he plowed.

(8) One may not hollow out a space underneath the public domain, cisterns, trenches or caves. Rabbi Eliezer permits it if it is such that a wagon loaded with stones can [safely] go over it. One may not build out projections and balconies into the public domain; but if he wants, he may withdraw [his wall] within his own domain and build out from it. If one bought a courtyard in which were already projections and balconies, they are under that person's rights of possession.

(3) How is an oath of testimony, [is it done]? If one said to two, come and testify for me, [and they answered] "[We take] an oath that we do not know testimony for you. Or they say to him: "We do not know testimony for you", [he responds], I make you swear, and they said, Amen, agreed, they are liable. If he made them swear five times outside the court, and they come to the court and admitted, they are exempt, if they deny, they are liable for each one. If he made them swear five times before the court, and they deny, they are only liable for one. Rabbi Shimon said: What is the reason? Since they cannot retract and admit.

(2) An oath of deposit, how [is it done]? He said to him, give me my deposit that you have, [the other person responds with] an oath that I do not have [what is] yours. Or he said to him, I have nothing of yours, [and he responds], I make you swear, and he said, Amen agreed, he is liable. If he caused him to swear five times, in front of a court or not in front of a court, and he denied it, he is liable for each one. Rabbi Shimon said, what is the reason? Because he is able to retract and admit.

(3) [The absence of] the bull or the rams or the lambs or the sheep do not invalidate the bread-offering, nor does [the absence of] the bread-offering invalidate [them]. [The absence of ] the bread-offering can invalidate the lambs, but [the absence of ] the lambs cannot invalidate the bread-offering - [these are] the words of Rabbi Akiva; Rabbi Shimon ben Nanos said: Not so, rather [the absence of} the lambs can invalidate the bread-offering, but the [absence of] the bread-offering cannot invalidate the lambs; because we find that when Israel was in the wilderness forty years, they offered lambs without the bread-offering, so now too they may offer the lambs without the bread-offering. R. Simon said: The law is [according to] the words of Ben Nanos, but the grounds are not [according to] his words, [because] all the [offerings] stated in Numbers were offered in wilderness, but all the [offerings] stated in Leviticus were not offered in the wilderness. When they came to the land, they offered both [sets of offerings]. And why do I say [nevertheless] they offer the lambs without the bread-offering? Because the lambs render themselves permissible without the bread-offering [via the burning of their innards on the altar], but the bread-offering without the lambs - there is nothing [offered] that would permit it.

(5) The animals substituted for the firstborn and for the tithe [offerings], their offspring, and the offspring of their offspring until the end of the world, behold they are like the firstborn and the tithe, and they are eaten due to their blemishes by their owners. What is the difference between the firstborn and the tithe and all the [other] holy [sacrifices]? All the [other] holy [sacrifices] are sold in the meat marketplace, and are slaughtered in the meat marketplace, and are weighed on a scale - except for the firstborn and the tithe; they are redeemed [when blemished], and their substitutes are redeemed - except for the firstborn and the tithe; they [may] come from outside the Land [of Israel] - except for the firstborn and the tithe, [but] if they [nevertheless] came [from outside the Land of Israel, if] unblemished, they are offered; and if blemished, they shall be eaten due to their blemishes by their owners. Rabbi Shimon said: what is the reason? The firstborn and the tithe have a provision [if they become blemished] in their place; all the [other] holy [sacrifices], should they become blemished, they remain holy [and cannot be provided for outside the Land of Israel].

(6) The law of sikrikon [violent individuals who acquired fields and houses by use or threat of force, including murder] was not in force in Judea during the time of the war when many Jews were being killed, but from that time on it did apply. How so? If one purchased land from the sikrikon, and then he purchased it from its [rightful] owner, the sale is void; however, [if he purchased it] from the owner and then he purchased it from the sikrikon, the sale is valid. If one purchased [a field] from the husband, and then he purchased it from his wife, the sale is void; but [if he purchased it first] from the wife, and then he purchased it from the husband, the sale is valid. This was the first teaching. But a different court decided that one who purchases [a field] from the sikrikon must pay a quarter to the [rightful] owner. This is when it is not in [the owner's] ability to repurchase [his field]; but if he has the ability to repurchase the field, [the owners] are preferred over anyone else [to repurchase the field]. Rabbi [Yehudah HaNasi] established a court and they decided by consensus that if [a field] remained in the hands of the sikrikon for twelve months, whoever precedes others gains the rights [to purchase the filed] but he must pay a quarter to the [previous] owner.

(3) One must not make dates into honey, apples into wine, winter grapes into vinegar, or change any other kind of fruit from their natural state in [a case where they are] Terumah or Ma'aser Sheni [second tithe, which must be eaten in Jerusalem], except olives and grapes alone. One does not receive forty lashes on account of Orlah [fruits in the first three years after their planting, which may not be eaten], except for that which comes out of olives and out of grapes. One may not bring liquids as Bikurim [first-fruits that must be given to the priest], except for that which comes out of olives and out of grapes. And it [fruit juice] is not susceptible to impurity as liquids, except for that which comes out of olives and out of grapes. And [fruit juice] cannot be offered on the altar, except for that which comes out of olives and out of grapes.

(11) Ben Antigonus brought up first-born animals from Babylonia, 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 the members of his household to celebrate the minor Passover in Jerusalem, but they turned him back, so that the thing should not become 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.

(3) Tekoa is best for its oil. Abba Shaul says: Second to it is Regev, on the other side of the Jordan. The [oil of the] whole land was valid, but they used to bring it only from these places. One may not bring it from a fertilized field nor from an irrigated field nor from [from olive-trees planted in a field] with seeds sown in between them, but if one did bring it [from these] it was valid. One may not bring anpikanon [oil from immature olives, used for medicinal and cosmetic purposes], and if one did bring it, it is invalid. One may not bring it from olive-berries which had been soaked in water or preserved or stewed; and if one did bring it, it is invalid.

(6) The omer permitted [new grain] in the rest of the country and the two loaves [offered on Shavuot, permitted new grain] in the Temple. Grain offerings and first fruits [from the new produce] could not be brought before the omer, and if they were, they were invalid. They should not be brought before the two loaves, but if they were they are still valid.

(10) Nittai a man of Tekoa brought Challot from Betar [outside of Israel], but they did not accept from him. The people of Alexandria[, Egypt] brought their Challot from Alexandria, but they did not accept from them. The people from Mount Tsevo'im brought first fruits prior to Shavuot, but they did not accept from them, because of what 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).

(7) Rabbi Eliezer ben Yaakov says, "[With regard to] an Israelite who married a female proselyte, his daughter is fit to [marry into] the priesthood. And [with regard to] a male proselyte who married the daughter of an Israelite, his daughter is fit to [marry into] the priesthood. But [with regard to] a male proselyte who married a female proselyte— his daughter is disqualified [from marrying into] the priesthood. [This is true] both for proselytes and for freed slaves, even for ten generations, until one's mother is a [naturally-born] Jew." Rabbi Yossi says, "Even [with regard to] a male proselyte who married a female proselyte, his daughter is fit to [marry into] the priesthood.

(4) 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 Terumah [for him], this Terumah is [considered valid] Terumah. If he annulled [this permission]: If he annulled it before he set aside Terumah, the Terumah is not [valid] Terumah. But if he annulled it after he set aside Terumah, the Terumah is Terumah. Workers have no permission to give Terumah, except for those who tread [grapes] for they immediately make the winepress impure.

(2) One who says to his slave, "Go and slaughter the Pesach sacrifice for me," if he slaughtered a goat, [the owner] may eat [it]; if he slaughtered a lamb, [the owner] may [also] eat [it]; if he slaughtered a goat and a lamb, he must eat from that [which was slaughtered] first. If he forgot what his master said [concerning which animal to use], how is he to act? He should slaughter a lamb and a goat, and say, "If my master said [I should take] 'a goat,' the goat is for him, [and] the lamb is for me; but if he said 'a lamb,' then the lamb is for him and the goat is for me." If the master forgot what he said to him, both [animals] go out to the House of Burning, and they are exempt from making [a Pesach sacrifice] on Pesach Sheni.

(14) From this they said, Israelites and bastards confess, but not converts and not freed slaves, for they do not have a portion in the land. Rabbi Meir says, even priests and Levites do not, for they did not take a portion in the land. Rabbi Yosi says, they have cities [with surrounding] open land.

(1) The Megillah [Scroll of Esther] is read on the eleventh, on the twelfth, on the thirteenth, on the fourteenth, [or] on the fifteenth [of Adar], not earlier and not later. Cities surrounded with walls from the days of Yehoshua son of Nun read it on the fifteenth [of Adar]. Villages and large cities read it on the fourteenth, but villages read in advance on the day of assembly.

(4) One who bought two trees in his fellow’s field - he has not bought their ground. Rabbi Meir says: He has bought their ground. If they expand, [the owner of the land] may not trim them. Whatever grows from a shoot belongs to him, but what comes up from the roots belongs to the owner of the land. And if they die, the ground is not his. If he bought three trees, he has bought their ground. If they expand, [the owner of the land] may trim them. And what from a shoot or from the roots belongs to him. And if they die the ground is his.

(2) [If] one received a field from his fellow and it was an irrigated field or a field with trees, and the spring dried up or the trees were cut down, he may not deduct from his lease. If he said to him, “Lease me this irrigated field," or "[Lease me] this field with trees," and the spring dried up or the trees were cut down, he may deduct from his lease.

(8) An amputee may go out with his prosthesis, these are the words of Rabbi Meir; but Rabbi Yose prohibits it. If the prosthesis has a hollow space for rags, it is subject to impurity. Supports [for an amputee] transmit impurity via leaning, but one may go out with them on Shabbat, and one may [also] enter the Temple courtyard with them. His [the amputee's] chair and its supports transmit impurity via leaning and one may not go out with them on Shabbat, nor enter the Temple courtyard with them. Masks are not subject to impurity and one may not go out with them.

(1) All are obligated in seeing [the Temple Mount], except for a deaf mute, an incompetent, or a minor; an intersexual, an androgyne; women, unfreed slaves; a lame person, a blind person, or a sick person; or an old person who cannot stand upon his feet. Who is a minor? Anyone who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount, according to the House of Shammai; The House of Hillel say: Anyone who cannot hold his father's hand and go up from Jerusalem to the Temple Mount, for it says, "Three regalim" (Exodus 23:14)

(1) [The blood of] a bird sin-offering is placed below [the Altar's mid-line], and [the blood of] an animal sin-offering [is placed] above [the Altar's mid-line]. [The blood of] a bird burnt-offering is placed above, and [the blood of] an animal burnt-offering [is placed] below. If he [the Kohen] altered [the service] of either one, he has invalidated it. The arrangement of the pairs of birds is as follows: [With regard to] obligatory [offering], one [bird] is a sin-offering, and one is a burnt-offering. [With regard to] vowed offerings and donated offerings, all of them [the birds] are all burnt-offerings. What is a vowed offering? One who says, "I hereby obligate myself to bring a burnt-offering." What is a donated offering? One who says, "This [bird] is hereby [sanctified as] a burnt-offering." What is the [practical] difference between vowed offerings and donated offerings? [In the case of] vowed offering, if they [the birds] died or were stolen, [the owner] is accountable for their replacement. [In the case of] a donated offering, if they [the birds] died or were stolen, [the owner] is not accountable for their replacement.

(2) There are three separate areas of land for the purposes of chazakah; [obtaining land through demonstrating ownership for an extended period of time]: Judea, The Eastern Side of the Jordan and the Galilee. If the owner of a piece of land in the Galilee was currently living in Judea and someone occupied on that person's land in the Galilee, that person would not acquire said land and vice versa. One can only acquire the land if they are living in the same region. Rabbi Yehuda says, the reason it takes three years to acquire land through occupying it is so that if the owner were in Spain the squatter could squat for one year, people traveling to inform the owner would take one year and then one year to return with the owner's objection.

(10) There are three lands [within the Land of Israel] with regard to marriages: Judea, across the Jordan [River], and the Galilee. One may not [forcibly] remove [his wife from one land to another even to move] from a town to a town, or from a city to a city; but within the same land one may remove her from a town to a town, or from a city to a city, but not from a town to a city, nor from a city to a town. One may remove her from an inferior dwelling to a superior dwelling, but not from a superior dwelling to an inferior dwelling. Rabbi Shimon ben Gamliel says, "Not even from an inferior dwelling to a superior dwelling, because [even] a superior dwelling may occasion [sickness]."

(2) There are three regions [delineated by] Bi'ur [requirement to destroy all Sabbatical produce when its season is finished]: Judah, Transjordan, and the Galilee. There are three subregions within each and every region. The upper Galilee, the lower Galilee, and the valley; From Kfar Chananya and above - all [of the land] that does not grow sycamores - is the upper Galilee; from Kfar Chananya and below - all [of the land] that does grow sycamores - is the lower Galilee. And the boundary of Tiberius - is the valley. And in Judah: the hill, the plain, and the valley. And the plain of Lod is like the plain of the south, and its hill is like the king's hill. From Beit Choron to the sea is one district.

(6) If one sets aside Terumah before Bikurim [first-fruits that must be given to the priest], or Ma'aser Rishon [first tithe, which must be given to the Levite] before Terumah, or Ma'aser Sheni [second tithe, which must be eaten in Jerusalem] before Ma'aser Rishon, 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).

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

(9) Challah and Terumah carry the death penalty [if a non-Kohen knowingly eats from them] and the one-fifth penalty [if a non- Kohen unwittingly eats from them] and they are forbidden to non-Kohanim, and they are the property of the Kohanim, and they are neutralized in 101 parts, and they require washing of the hands [before handling] and they require the setting of the sun [in order to eat them after purification] and they may not be set aside from the pure for the defiled, and they may be [only] set aside for that which is nearby, and from that which its preparation has been completed. [If one says that] "All of my threshing floor is Terumah all my dough is Challah," they have said nothing, unless they have some leftover.

(1) One who eats Terumah [produce consecrated for priestly consumption] unintentionally must repay its principal value and a fifth [of its value, regardless of] whether he eats it or drinks it, or anoints himself with it, or whether the Terumah is pure or the Terumah is impure, he must pay its fifth and a fifth of that fifth [if he ate the fifth]. He may not repay with Terumah, but rather with tithed Chulin [non-sacred produce], which becomes Terumah. And the Tashlumin [payments for what was wrongfully eaten] also become Terumah and if the priest wishes to forego [the payments], he cannot forego.

(2) Five parts of an olah combine with each other for [liability], the meat, the chelev [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating], the flour, the wine and the oil, while six parts [combine with each other] by a todah [a special form of Shelamim offering accompanied by many loaves of various forms of bread, both leavened and unleavened, brought in thanks for emerging alive and well from one of several specified dangers considered particularly threatening], the meat, the chelev, the flour, the wine , the oil, and the [loaves] of bread.

(1) Terumah [a portion of a crop given to a Kohen, priest, pl. Kohanim, which becomes holy upon separation, and can only be consumed by Kohanim or their household] and Terumat Ma'aser [a tenth of the tithe given to a Levi, Levite, which must, in turn, be given to a Kohen and which becomes holy upon separation, and can only be consumed by Kohanim or their household] of Demai [produce from which it is uncertain whether tithes were already taken], Challah [a portion of a batch of bread dough given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] and Bikkurim [first-fruits that must be brought to the Temple in Jerusalem and given to the Kohen] are nullified in one hundred and one parts, and they are mixed together and require elevation. Orlah [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and Kilayim [the product of forbidden crossbreeding] of the vineyard are nullified in two hundred and one parts, and they are mixed together, and they do not require elevation. Rabbi Shimon says, they are not mixed together. Rabbi Eliezer says, they are mixed with the giver of flavor, but not to forbid.

(12) The following invalidate teruma, one who eats food of the first degree [of uncleanliness] one who eats food of the second degree [of uncleanliness], one who drinks unclean liquids, one immerses [ritually] his head and the greater part [of his body] in water drawn, a clean person upon whose head and greater part of his body fell three log [measure of volume] of drawn water [for until he has obtained complete immersion his touch invalidates terumah], or a scroll [of scriptures], [unwashed] hands, a tevul yom [one who has immersed in a mikvah but must wait until sunset to be rendered clean], food or vessels that became unclean by liquids.

(5) One ritually washes one's hands for chullin [unsanctified food], ma'aser [tithed food] and for terumah [food tithed as the priest's gift]. For kodesh [portions of offerings eaten by the priests] one must immerse [in a mikveh]. And for chattat [water of purification] if one's hands are [ritually] impure, one's body is [ritually] impure.

(8) One [a priest] who was pure and decided not to eat [terumah], Rabbi Yehuda declares him pure because it is the way of impure individuals to stay away from him [lest they render him impure]; but the Sages say he is impure. If his hands were pure and he decided not to eat [terumah], even if he says, "I know that my hands were not rendered impure," his hands are impure, because hands are active.

(5) Anyone who is required by the words of the Scribes [i.e. on a rabbinic level] to enter into water [for ritual immersion], he renders sanctified property impure, and invalidates trumah, and he is permitted to [touch] unsanctified property and the tithe, according to Rabbi Meir. And the Sages forbid regarding the tithe. After his entering [the water, even before sunset that day], he is permitted to [touch] any of these. And if he came to the temple, whether before his entering [the water], or after his entering, he is exempt.

(1) From when may one recite Shema in the evening? From the time when the Kohanim go in to eat their Terumah [produce consecrated for priestly consumption], until the end of the first watch – so says Rabbi Eliezer. And the Sages say: Until midnight. Rabban Gamliel says: Until the break of dawn. It once happened that his [Rabban Gamliel’s] sons came from a house of feasting. They said to him: We have not recited Shema. He said to them: If dawn has not broken, you are obligated to recite it. And [this is true] not only in this case; rather, in all cases where the Sages said that [some precept can be performed only] until midnight — their precepts are [still in force] until the break of dawn. [For example:] Burning the fats and limbs [of the sacrifices, on the Temple altar] — their precepts [can be performed] until the break of dawn. And [another example:] all [sacrifices] which may be eaten for one day — their precepts [of eating them can be performed] until the break of dawn. If that is so, why did the Sages say, "until midnight"? To distance a person from transgression.

(3) On the seventh day he shaves a second shaving like the first shaving, he washes his clothing and immerses. He is [now] pure in that he does not make things impure like a vermin, and is now [in terms of purity status] a Tevul Yom [someone who has immersed on that day]. He is permitted to eat tithes. Once the sun sets he can eat from Terumah [a portion of a crop given to a priest which becomes holy upon separation]. Once he brings his atonement [sacrifices] he can eat from holy things. It is found that there are three stages of purity by a leper and three stages of purity by one who gives birth.

(5) If one buys water, salt, fruits still attached to the ground, or fruits that cannot make the journey to Jerusalem, he did not buy Ma'aser. If one buys fruits unintentionally, the money is to be returned to its place [original owner]. Intentionally, they are to be brought up [on a pilgrimage] and eaten in the place [Jerusalem]. And if there is no Temple, they are to [be left to] rot.

(1) A person may not say to his friend: carry up these fruits to Jerusalem to [get a] share. But he may say to him: carry them up so that we may eat them and we may drink them in Jerusalem. But people may give to one another as a free gift.

(6) If tax-collectors entered a house, and if thieves returned stolen vessels, they are trusted if they say "We didn't touch [them]." In Jerusalem, they are trusted regarding kodesh, and during the festival season, they are trusted regarding terumah, as well.

(10) By the afternoon of the last festival day, they would make the declaration. How was the declaration made? "I have removed the Kodesh [consecrated material] from the house" (Deuteronomy 26:13)--this is Ma'aser Sheni and Neta Revai. "Have given them unto the Levite"--this is Ma'aser Levi [The first tithe of produce, which must be given to the Levi]. "And also I have given it"--this is Terumah and Terumat Ma'aser. "And also to the stranger, to the orphan, and to the widow"--this is the poor man's tithe, Leket [fallen gleanings given to the poor], Shikhecha [forgotten gleanings given to the poor], and Pe'ah [corner of a field given to the poor], even though these do not invalidate the confession [if they have not been given]. "From the house"--this is Challah [dough that must be set aside for the priest].

(11) "Like all of Your commandments that you commanded me" (Deuteronomy 26:13). Thus if one preceded Ma'aser Sheni to Ma'aser Rishon, he is not able to recite the confession. "I did not violate Your commandments"--I did not separate [tithes] from one species on behalf of a different species, nor from uprooted produce on behalf of rooted produce, nor from rooted produce on behalf of uprooted produce, nor the Chadash [grain from the current year] on behalf of the Yashan, nor the Yashan on behalf of the Chadash. "I did not forget"--I did not forget to bless You and mention your name for it.

(12) "I have not eaten from it in my mourning" (Deut. 26:14). Thus if he did eat from it in mourning, he cannot confess. "And I have not remove from it in impurity." Thus if he separated it while impure, he cannot confess. "And I did not give from it to the dead"--I did not buy with it a coffin or shrouds for the dead, nor did I give it to other mourners. "I listened to the voice of Hashem my G-d"-- I brought it to the Chosen Temple. "I have done everything that you have commanded me"-- I was joyous, and I caused joy with it.

(13) "Gaze from Your holy abode, from the heavens" (Deut. 26:15). We have done what You decreed upon us, so too You do what You promised us, [to] "gaze from Your holy abode, from the heavens, and bless Your nation, Israel" with sons and daughters. "And the land that You have given us" [bless] with dew and rain and the offspring of cattle. "Just as You have sworn to our forefathers, a land flowing with milk and honey" so that You will give taste to the fruit.

(6) The day before the first holiday day of Passover of the fourth and seventh years of the Sabbatical cycle, there was a removal. How was the removal done? They give the Terumah [produce consecrated for priestly consumption], and Terumat Ma'aser [a portion of the tithes that is given to the priest] to the owners, and Ma'aser Rishon [first tithe, which must be given to the Levite] to its owners, and the poor man's tithe to its owners. And Ma'aser Sheni [second tithe, which must be eaten in Jerusalem] and Bikurim [first-fruits that must be given to the priest] require removal everywhere. Rabbi Shimon says: Bikurim are given to the priests like Terumah. Cooked food—the House of Shammai say it must be removed and the House of Hillel say it is as if it has [already] been removed.

(4) The growths of Terumah [seeds] are Terumah, but the growths of their growths are Chulin [non-sacred produce]. But non-tithed produce, and Ma'aser Rishon [first tithe, which must be given to the Levite], and after-growths from the Sabbatical year, and Terumah grown in Chutz La'Aretz [outside the Land of Israel], and mixtures that are meduma [mixture of Chulin (permitted foodstuff) and Terumah that is forbidden to non-Kohanim and Bikurim [first-fruits that must be given to the priest]—their growths are Chulin. The growths of Hekdesh [consecrated donation] and Ma'aser Sheni [second tithe, which must be eaten in Jerusalem] are Chulin, and one redeems them at the time when they are planted.

(5) What is the [stage at which different items require tithes, just as wheat does when it reaches the] granary [stage and] requires tithes? Cucumbers and pumpkins, from when their blossoms are removed. If he doesn't remove their blossoms, from when he stacks a pile. Melons, from when they are trimmed. If they are not trimmed, from when they are stored away. Vegetables that are bundled, from when he bundles them. If he does not bundle them, from when he fills the vessel. If he does not fill the vessel, from when he has collected as much as one needs. [If collecting into] a basket, once he covers it. If he does not cover it, once he fills up the vessel. If he does not fill the vessel, once he has collected as much as he needs. In what situation does this apply? When bringing to the market. But when bringing to his house, he may eat casually from them until he reaches his house.

(1) These are the things that have no measure: Peah [corner of the field which, while harvesting, must be left for the poor], Bikurim [First-fruits that must be brought to the Temple and given to the priest], the appearance-sacrifice [brought to the Temple on Pilgrimage Festivals], acts of kindness, and the study of the Torah. These are things the fruits of which a man enjoys in this world, while the principal remains for him in the World to Come: Honoring one's father and mother, acts of kindness, and bringing peace between a man and his fellow. But the study of Torah is equal to them all.

(8) The limbs from the tamid offering [daily burnt-offering] were placed on the lower half of the ramp on the eastern side, those of the musaf [additional] offerings were placed on the lower half of the ramp on the western side, and those of the Rosh Chodesh [new moon] musaf offering were placed on top of the rim of the altar. The laws of shekalim and first fruits apply only when the Temple is standing, but the laws of tithing grain, the laws of tithing animals, and the laws of firstborn animals apply whether or not the Temple is standing. If one consecrated shekalim or first fruits, they are consecrated. Rabbi Shimon says: if one consecrates first fruits they are not consecrated.

(5) One may not set aside Terumah from the Leket [fallen gleanings given to the poor], or from the Shikhecha [forgotten sheaves given to the poor], or from the Pe'ah [corner of the field that must be given to the poor], or from the Hefker [ownerless], and not from the first tithe whose Terumah has already been taken, or from Ma'aser Sheni [second tithe, which must be eaten in Jerusalem] or Hekdesh [consecrated donation] that has been redeemed, and not from that which is obligated [in Terumah] for that which is not obligated, and not from that which is not obligated to that which is obligated, and not from the picked to the unpicked, and not from the unpicked to the picked, and not from the Chadash [grain from the current year that one is forbidden to eat] for the Yashan [grain from the previous year that one is permitted to eat], and not from the Yashan for the Chadash, and not from the fruits of the Land [of Israel] for fruits from outside the Land, and not from fruits outside the Land for fruits of the Land. And if one did set aside Terumah [from these types of produce], one's Terumah is not [valid] Terumah.

(1) One may not set aside Terumah [produce set aside for priestly consumption] from the pure for the impure. And if they set the Terumah aside, their Terumah is [valid] Terumah. Truly they said, the fig round, some of which has been made impure, one may set aside Terumah from the pure that is in it for the impure that is in it. And so too with a bundle of greenery, and so too with a pile. If there were two rounds, two bundles, or two piles--one impure and one pure--one may not set aside Terumah from one for the other. Rabbi Eliezer says: one may set aside Terumah from the pure for the impure.

(2) Kerem Revai was brought to Jerusalem from a radius of a day-long journey. And what is its boundary? From Eilat in the south and Akrabat in the north. From Lod in the west and the Jordan river in the east. And when the produce increased, they decreed that it could be redeemed even up to the wall. And the matter was conditional—that whenever they wanted, the matter would revert to how it was originally. Rabbi Yosi says: This condition was made when the Temple was destroyed, and the condition was that whenever the Temple would be rebuilt, the matter would revert to how it was originally.

(1) The four new years are: On the first of Nisan, the new year for the kings and for the festivals; On the first of Elul, the new year for the tithing of animals; Rabbi Eliezer and Rabbi Shimon say, on the first of Tishrei. On the first of Tishrei, the new year for years, for the Sabbatical years and for the Jubilee years and for the planting and for the vegetables. On the first of Shevat, the new year for the trees according to the words of the House of Shammai; The House of Hillel says, on the fifteenth thereof.

(2) [A non-priest who drank] honey of date, wine of apples, vinegar of winter grapes, and all other kinds of fruit juice of Terumah, Rabbi Eliezer makes him liable in [paying their] principal value and the fifth. Rabbi Yehoshua exempts. Rabbi Eliezer declares [these] susceptible to impurity as liquids. Rabbi Yehoshua says: the Sages did not count seven liquids as those that count spices, but rather stated: seven liquids make [things] susceptible to impurity, whereas all other liquids do not make susceptible.

(4) The seven liquids [that make food susceptible to impurity] are: Dew, and water, wine, and oil, and blood, and milk, and bee honey. Hornet honey is pure [does not make food susceptible to impurity] and one may eat it.

(5) Derivatives of water [which share its law are]: What comes out of the eye, [or] from the ear, [or] from the nose, [or] from the mouth, urine of an adult or a child. [This is so] whether [the substance came out] with his knowledge or without his knowledge. Derivatives of blood [are]: The blood [emerging from] slaughter of a kosher domestic animal, a kosher wild animal, or kosher birds, and blood of bloodletting for drinking. Whey of milk is like milk, and [olive] sap is like oil because the sap includes oil, these are the words of Rabbi Shimon. Rabbi Meir says: Even if it has no oil with it. The blood of a Sheretz [creeping animal] is like its flesh - it imparts impurity but it does not make [food] susceptible to impurity. And there is nothing else like it.

(5) Perutiyot [mules regarding which it is uncertain whether the mother was a horse or a donkey] are forbidden [with each other], but the ramakh [a mule whose mother is a horse] is permitted. Adnei Hasadeh [man-like creatures] are like wild animals [the laws of wild animals apply to them, i.e.they do not impart uncleanliness in a tent]. Rabbi Yosi says, They convey uncleanliness in a tent like a human being. The hedgehog and the weasel of the bushes are [considered] wild animals. [With regard to the] ‏weasel of the bushes, Rabbi Yosi says, Beit Shammai say, the size of an olive [of its carcass renders the person carrying it] impure, and the size of a lentil [of its carcass] renders the person touching it impure.

(1) [The law of] covering the blood [after the slaughter of fowl or wild animals] applies in the land [of Israel] and outside of the land, during the time of the Temple and not during the time of the Temple, for chulin [animals or food permitted for general consumption] but not for mukdashim [animals or food which are holy and not available for general consumption]. It applies for wild animals and fowl, whether in possession or not in possession. And it applies to a koi [an animal whose domesticated status is ambiguous], since it is in doubt. And we do not slaughter it on a holiday. And if one did slaughter it, we do not cover its blood.

(2) If one slaughters a non-domesticated animal or poultry on a festival, Beit Shammai say: one may dig with a spade and cover [the blood with that dirt]. And Beit Hillel say: one should not slaughter [on a festival], unless one has dust [for covering the blood] prepared from while it was still [the previous] day. And they agree that if one did slaughter, one may dig with a spade and cover. And the dust from a stove is [considered] prepared.

(9) The [forbidden] fat of a pure [i.e. kosher] beast cannot be rendered impure with the impurity of foods; therefore, it requires being primed [for impurity, by becoming damp]. The fat of an impure [i.e. non-kosher] beast can be rendered impure with the impurity of carrion; therefore it does not require being primed [for impurity]. Impure fish and impure locusts [before they can be rendered impure] require intentional thought [designating them for human consumption] in villages.

(5) One may redeem neither with a calf, nor with an undomesticated animal, nor with a slaughtered animal, nor with a treifah [animal which cannot live another 12 months], or with a mixed species [i.e., from sheep and goat parents], nor with a koi [animal of ambiguous status, exhibiting characteristics of wild and domesticated animals]. Rabbi El'azar permits [redeeming] with a mixed species because it is still [considered] a lamb; But he forbids a koi, because it is of doubtful [status]. If one gives a donkey to a priest, the priest does not have permission to keep it, until [the priest] separates a lamb for it.

(3) If a person buys an animal for a Shelamim [peace offering], or a beast for meat consumption, the hide is Chulin [non-sacred produce], even if the hide is greater [in value] than the meat. Sealed jugs of wine: in a place where the custom is to sell them sealed, the pitcher is Chulin. Nuts and almonds: their shells are Chulin. Grape-skin wine before it has fermented may not be bought with tithe money. Once it has fermented, it may be bought with tithe money.

(4) If one buys a beast for a Shelamim, or an animal for meat consumption, the hide is not Chulin. Opened or sealed jugs of wine: in a place where the custom is to sell them opened, the pitcher is not Chulin. Baskets of olives and baskets of grapes [sold] with their vessel; the money's worth of the vessel is not Chulin.

(1) The shoulder, the cheeks, and the stomach [which must be given as gifts to the kohen [member of priestly caste, subgroup of tribe of Levi, uniquely responsible for maintaining and carrying out the sacrificial services in the Temple]] apply in the land [of Israel] and outside of the land, at the time of Temple and not at the time of the Temple, for chulin [produce or food permitted for general consumption], but not for mukdashim [animals or food which are holy and not available for general consumption]. For it would have been by a fortiori argument: just a with chulin which are not obligated in [gifts of the] breast and thigh, for kodashim [animals or food which are holy and not available for general consumption] should they not have a rule of the gifts [of the shoulder, cheeks and stomach]? [So] the Scripture says, "I have given them to Aharon the Kohen, and his sons as a statute forever," (Leviticus 7:34). It only [has an obligation] for what is stated in the passage.

(2) A domesticated animal with another [species of] domesticated animal, a wild animal with another [species of] wild animal, a domesticated animal with a wild animal, a wild animal with a domesticated animal, an unclean [a domesticated or wild animal that are forbidden to be eaten] with an unclean, a clean with a clean, an unclean with clean, a clean with a unclean, [with all these pairs] it is prohibited to plow [with them when they are harnessed together], to pull [with them] and to drive them [even if they are not pulling anything].

(7) [If] one saw a koi [animal of ambiguous status, exhibiting characteristics of wild and domesticated animals] and said, "Behold, I am a nazir if that is a wild animal," [and one says,] "Behold, I am a nazir if that is not a wild animal," [and another says,] "Behold, I am a nazir if that is a domesticated animal," [and another says,] "Behold, I am a nazir if that is not a domesticated animal," [and another says,] "Behold, I am a nazir if that is a wild and domesticated animal," [and another says,] "Behold, I am a nazir if that is neither a wild nor a domesticated animal," [and another says,] "Behold, I am a nazir if one of you is a nazir," [and another says,] "Behold, I am a nazir if none of you is a nazir," [and another says,] "Behold, I am a nazir if all of you are nezirim." Behold, they are all nezirim.

(2) Rabbi Yehoshua and Rabbi Nechunya the son of Elinatan, the leader of Kfar Babylon, testified about the limb of a dead person that it is impure [i.e. it imparts impurity to anything under the same roof-space]. Rabbi Eliezer says: They [i.e. the Sages] only said this about a limb taken from a live person. They said to him: Can we not make [a logical inference that supports our view based on what you said]? If a live person is ritually pure, yet the limb from him is impure, is it not [logical to conclude] that [when] a dead person, who is impure, loses a limb, [that limb is also] impure? He said to them: [True, but] they only said [their law] in reference to a limb taken from a live person. Another answer: [There are] more [ways to impart] impurity while alive than while dead, for a live person can make that on which he lies and sits impart impurity to man and clothes, and he renders what is over him a medium that imparts impurity to food and drink, which are not impurities that a corpse can cause. [Thus, the previous logical inference of Rabbi Yehoshua and Rabbi Nechunya does not necessarily stand.]

(3) How can we separate challah [a portion of a batch of bread dough given to a Kohen which becomes holy upon separation, and can only be consumed by Kohanim or their household] that is in [a state of] impurity [and so cannot be baked and will likely become chamets] on Pesach? Rabbi Eliezer says, "One should not give it a name [to consider it as challah] until after it has been baked;" Rabbi Yehuda ben Betera says, "One should take it [to separate it] in cold [water];" Rabbi Yehoshuah says, "This is not the chamets that we are admonished about with [the prohibition of], '[it] shall not be seen and [it] shall not be found;' rather one separates it and leaves it until the evening, and if it becomes leavened, it becomes leavened [and he need not be concerned].

(8) One who ate figs, grapes, or pomegranates, blesses three blessings after them [according to the] words of Rabban Gamliel. The Sages say, one blessing that is the essence of three. Rabbi Akiva says, even one who ate vegetables, if that was his food, blesses three blessings after it. One who is drinking water for his thirst says, “that everything exists by His word.” Rabbi Tarphon says, "Who creates many living beings."

(2) These are ‏מעמדות‎, standing men [and this is the cause of their institution]. It is written (Numbers 28:2), "Command the children of Israel, and say unto them, My offering, viz. my bread," &c. How can an offering be brought for a person without his standing near it [at the time of its being sacrificed]? Therefore did the elder prophets institute twenty-four "mishmaroth" [or divisions of orders]; each mishmarah had always a "mahamad" [or section of standing men], composed of cohanim [priests], Levites, and Israelites, stationed at Jerusalem. When it came to the turn of each mishmarah to go up [from their cities to the Temple], the priests and Levites went up to Jerusalem, and the Israelites who belonged to that mishmarah, assembled in [the synagogues of] their cities to read the history of the creation [viz. the 1st chapter of Genesis].

(6) They [the two priests designated to bring the incense and the coals] arrived at the area between the vestibule [of the sanctuary] and the [copper] altar and one took the Magrefa [a shovel-shaped instrument that makes loud sound when thrown] and threw it between the vestibule and the altar. No one could hear the sound of his friend in Jerusalem [when it was thrown] because of the [loud] sound of the Magrefa. And [the trowing] served three functions: A kohen [standing outside] who heard its sound knew that his brothers, the priests were [currently] entering [the sanctuary] to bow down and he would run and go [to join them]. A Levi that heard its sound knew that his brother Levites were entering to sing the [daily] song and he would run [to join them]. And the head of the Ma'amad [one of 24 regions, each of which sent in turn a delegation to the Temple to be present and represent the entire people at the public sacrifices] would gather the impure people at the eastern gate [of the Temple Mount].

(3) They [the children] would come to the temple mount and descend [from the oxen]. The temple mount and the temple courtyards underneaths were hollow due to the graves of deep [so that they temple service should be done in purity]. At the entrance to the temple courtyard there was a stone jug containing [the ashes] of a chatat [red heifer], and they would bring a male sheep and tie a rope between its horns, and tie a stick with branches at the top of the rope, and throw [the stick] into the jug, and hit the male [sheep] such that it would jump backwards [pulling the stick out of the jar and scattering some ashes], and he [the child] would take the [scattered] ashes and sanctify [them by mixing them with the water in the cup], an amount such that the ashes may be seen on the surface of the water. Rabbi Yose says: Do not give the Saducees [a second-temple-era sect who only believed in the validity of the written Torah and not the oral Torah] room to rebel [i.e. to make fun of us]; rather, he [the child] would remove [the ashes from the jug himself] and sanctify [them by mixing them with water].

(6) Dried pomegranate, raisins, and carobs, [require tithes] from when he stacks a pile. Onions, from when he peels [them]. If he does not peel, from when he stacks a pile. Grain, from when he smoothes [it] even. If he does not smooth even, from when he stacks a pile. Beans, from when he sifts [it]. If he does not sift, from when he smoothes even. Even though he has sifted, he may take from the broken and from the sides and from what is in the midst of the grain and eat [it].

(4) One may not set aside Terumah from one species for a different species. And if he set the Terumah aside, his Terumah is not [valid] Terumah. All species of wheat are [considered] one [species]. All species of figs and dried figs and pressed figs are one, and one may set aside Terumah from one for the other. Any place where there is a Kohen [member of priestly caste], the Terumah should be set aside from the finer species. And any place where there is not a Kohen, the Terumah should be set aside from the longer lasting species. Rabbi Yehudah said, he should always set the Terumah aside from the finer species.

(5) The times [of the delivery] of wood [for the altar] by priests and people, were on nine appointed days; on the 1st of Nissan, the family Arah ben Jehudah [delivered]; on the 20th of Tamuz, the family of David ben Jehudah; on the 5th of Ab, the family of Parhos ben Jehudah; on the 7th, the family of Jonadab ben Rechab; on the 10th, the family of Sinha ben Benjamin; on the 15th, the family of Zatoo ben Jehudah, and with them priests and Levites, and all those who did not know from what tribe [they were descended], also the family of Gonebé Eli, and that of Kosehai Kesignot; and on the 20th, the family Pachat Moab ben Jehudah; on the 20th of Elul, the family Adeen ben Jehudah; on the 1st of Tebet, the family Parhos, for the second time. There was no meeting of the standing men on the 1st of Tebet; because "Hallel" was sung, and an additional sacrifice and wood-offering were brought [on that day].

(3) There are never less than twenty-one [Shofar] blasts in the Temple and never more than forty-eight. There are never less than two harps, nor more than six. There are never less than two flutes, nor more than twelve. On twelve days in the year the flute was played before the altar: At the slaughtering of [the Pesach offering for]the first Pesach, at the slaughtering of [the Pesach offering for] the second Pesach, on the first festival day of Pesach, on the festival day of Shavuot, and on the eight days of Sukkot. And they did not play on a bronze pipe but on a reed pipe of , because its sound is sweeter. Nor was anything but a single pipe used for the finale, because it makes a pleasant finale.

(8) From Jericho they would hear the sound of the Great Gate being opened. From Jericho they would hear the sound of the Magrefa [lit. shovel, a musical instrument with holes in it ] From Jericho they would hear the sound of the wood that ben Katin made for the wheel of the laver. From Jericho they would hear the sound of Gevini the Announcer [that the priests should begin their service]. From Jericho they would hear the sound of the flute. From Jericho they would hear the sound of the cymbal. From Jericho they would hear the sound of the [daily] song [of the Levites]. From Jericho they would hear the sound of the shofar [sounded daily]. There are those that say [they even heard] the sound of the Kohen Gadol [the High Priest] at the time when he would mention the name [of G-d] on Yom Kippur. From Jericho they would smell the aroma of the compounding of the incense. Rabbi Eliezer ben Daglai said: [My] father had goats on the mountains of Michvar and they would sneeze from the smell of the compounding of the incense.

(5) The times [of the delivery] of wood [for the altar] by priests and people, were on nine appointed days; on the 1st of Nissan, the family Arah ben Jehudah [delivered]; on the 20th of Tamuz, the family of David ben Jehudah; on the 5th of Ab, the family of Parhos ben Jehudah; on the 7th, the family of Jonadab ben Rechab; on the 10th, the family of Sinha ben Benjamin; on the 15th, the family of Zatoo ben Jehudah, and with them priests and Levites, and all those who did not know from what tribe [they were descended], also the family of Gonebé Eli, and that of Kosehai Kesignot; and on the 20th, the family Pachat Moab ben Jehudah; on the 20th of Elul, the family Adeen ben Jehudah; on the 1st of Tebet, the family Parhos, for the second time. There was no meeting of the standing men on the 1st of Tebet; because "Hallel" was sung, and an additional sacrifice and wood-offering were brought [on that day].

(8) The portion read by the king: How so? At the conclusion of the first day of the festival (Sukkot) in the eighth [year], at the end of the seventh year, they made a wooden platform in the Temple court, and he sits upon it, as it is said, “At the end of seven years, in the set time” etc (Deuteronomy 31:10). The sexton takes a Torah scroll and passes it to the head of the synagogue, the head of the synagogue passes it to the deputy, who passes it to the high priest, and the high priest passes it to the king and the king stands and receives it, but reads it while sitting. King Agrippa stood and received it and read standing, and the sages praised him. When he reached, “You shall not place a foreigner over you” (ibid 17:15) his eyes ran with tears. They said to him, “Fear not, Agrippas, you are our brother, you are our brother, you are our brother!” He reads from the beginning of “These are the words” (ibid 1:1) until the Shema (ibid 6:4-9), and the Shema, and “It will come to pass if you hear” (ibid 11:13-21), and “You shall surely tithe” (ibid 14:22-29), and “When you have finished tithing” (ibid 26:12-15) and the portion of the king (ibid 17:14-20) and the blessings and curses (ibid 28), until he finishes all the section. The blessings that the high priest blesses, the king recites, except that he substitutes one for the festivals instead of one for the pardon of sin.

(3) If one found, behind a hedge or a fence, a group of tied-together fledglings, or in the pathways of fields - one should not touch them. If one found a vessel in a trash-heap: if it was covered, one should not touch it, but if it was exposed, one should take and announce [it]. If one found [an object] in a stone-pile or in an old wall, these belong to him [the finder]. If one found [an object] in a new wall: from the middle [of the wall] to the outside, these belong to him [the finder], [but] from the middle [of the wall] to the inside, these belong to the owner of the house. If the house had been rented to others, [then] even something [found] within the house [itself] these belong to him [the finder].

(3) A Baheret with nothing in it, initially [or] at the end of the first week, it should be quarantined. At the end of the second week [or] after it has been exempted [from being a Nega], it should be exempted. [If] he was still quarantining or exempting it and it developed signs of impurity, it should be decided [as impure]. A Baheret with signs of impurity in it should be decided [as impure]. [If] he was still deciding it and the signs of impurity went away, initially [or] at the end of the first week it should be quarantined. At the end of the second week [or] after the exemption, it should be exempted.

(4) They pour a second cup [of wine] for him. And here the son questions his father. And if the son has insufficient understanding [to question], his father teaches him [to ask]: Why is this night different from all [other] nights? On all [other] nights, we eat leavened and unleavened bread, [but] on this night, [we eat] only unleavened bread. On all [other] nights, we eat all kinds of vegetables, [but] on this night, [we eat only] bitter herbs. On all [other] nights, we eat meat roasted, stewed or boiled, [but] on this night, [we eat] only roasted [meat]. On all [other] nights, we dip [vegetables] once, [but] on this night, we dip [vegetables] twice. And according to the son's intelligence, his father instructs him. He begins [answering the questions] with [the account of Israel’s] shame and concludes with [Israel’s] glory, and expounds from “My father was a wandering Aramean” until he completes the whole passage.

(5) Rabban Gamliel used to say: Whoever does not mentioned these three things on Passover does not discharge his duty, and these are they: the Passover-offering, unleavened bread, and bitter herbs. [The] Passover-offering [is offered] because the Omnipresent One passed over the houses of our ancestors in Egypt. Unleavened bread [is eaten] because our ancestors were redeemed from Egypt. [The] bitter herb is [eaten] because the Egyptians embittered the lives of our ancestors in Egypt. In every generation a person must regard himself as though he personally had gone out of Egypt, as it is said: “And you shall tell your son in that day, saying: ‘It is because of what the Lord did for me when I came forth out of Egypt.’” Therefore it is our duty to thank, praise, laud, glorify, exalt, honor, bless, extol, and adore Him Who performed all these miracles for our ancestors and us; He brought us forth from bondage into freedom, from sorrow into joy, from mourning into festivity, from darkness into great light, and from servitude into redemption. Therefore let us say before Him, Hallelujah!

(6) These require waving but not bringing near: The log [specific unit of volume] of oil of the leper and his guilt-offering, the first fruits, according to Rabbi Eliezer ben Yaakov, the innards of an individual’s shelamim [An offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] and its breast and thigh, whether they are the offerings of men or of women, by Israelites but not by others; the two loaves and the two lambs of Shavuot. How does he perform [the waving]? He places the two loaves upon the two lambs and puts his two hands beneath them and waves them forward and backward and upward and downward, for it is written, “which is waved and which is lifted up” (Exodus 29:27). The waving was performed on the east side [of the altar] and the bringing near on the west side. The ceremony of waving comes before that of bringing near. The grain offering of the omer and the grain offering of jealousy require bringing near and waving. The showbread and the grain offering brought with the libations require neither bringing near nor waving.

(9) There is a stringency regarding laying on of hands is that is greater than regarding waving [parts of an offering] and [a stringency] regarding waving that is greater than regarding laying on of hands. For an individual may wave on behalf of all the others, but an individual may not lay on hands on behalf of all the others. And there is a stringency regarding waving, for waving takes place for offerings of the individual and for offerings of the community, for living animals and for slaughtered animals, and for things that have a living soul and for things that do not have a living soul [i.e., grain offerings]; but it is not so with laying on of the hands.

(1) He would take her meal-offering from within the twisted basket and place it into a service-vessel, and put it into her hand. And the priest placed his hand underneath hers and waved it.

(2) And the following are said in the holy tongue: The recitation for first fruits (Deuteronomy 26:5-10), chalitsah [the ceremony performed to release a widow of a childless man from a marriage to her brother-in-law] (Deuteronomy 25:7-8), the blessings and curses (Deuteronomy 27-28), the blessing of the priests (Numbers 6:24-26), the blessing of the high priest, the paragraph of the king, the paragraph of Eglah Arufah [the calf killed as atonement for an unsolved murder] (Deuteronomy 21:7-8), and the priest anointed for war when he would speak to the nation (Deuteronomy 20:3-4).

(3) The recitation for first fruits: How so? [It says] (Devarim 26:5) "you will recite and say before the Lord your God" and later on, (Deuteronomy 27:14) "and the Levites will recite and say." Just like reciting and saying there is in the holy tongue, so here it is in the holy tongue.

(3) A widow may only collect [the debt owed from her ketubah, monetary settlement payable to a married woman upon divorce or the death of her husband] from the property of orphans by [taking] an oath. They stopped imposing an oath; Rabban Gamliel the Elder enacted that she may make a vow with regard to whatever they desire, and collects her ketubah. Witnesses sign on a bill of divorce, due to Tikkun HaOlam. Hillel instituted the pruzbul [a court-issued exemption from the Sabbatical year cancellation of a personal loan] due to Tikkun HaOlam.

(3) [Any loan made with a] Pruzbul [court exemption from the Sabbatical year cancellation of a loan] is not canceled. This is one of the matters that Hillel the elder instituted. When he observed that the nation withheld from lending to each other and were transgressing what is written in the Torah (Deuteronomy 15:9): "Beware lest there be in your mind a base thought," he instituted the Pruzbul.

(4) Not less than three verses of the Holy Law may be read in the synagogue to each person [called to read]. One verse only of the law may at one time be read to the meturgeman, or interpreter, but it is lawful to read three consecutive verses to him from the Prophets, but if each verse should form a separate section, one verse only may be read to the meturgeman at a time. Passages may be skipped over in the reading of the Prophets, but not in that of the Holy Law. What time may be suffered to elapse to skip from one passage to another? While the meturgeman does not conclude his interpretation.

(10) One for whom a slave, or a woman, or a minor were reading [the Hallel] for them, he must repeat what they say after them, and it shall be a curse upon him. If an adult was reading for him, he repeats after him, "Halleluyah."

(1) [With regard to] a husband who throws a bill of divorce to his wife and she is in her own house, or in her courtyard, she is divorced. If he threw it to her within his house or within his courtyard, even if it is with her in bed, she is not divorced. [If he threw it] in her lap or her basket, she is divorced.

(4) If a zav or a zavah or a niddah or a woman who recently gave birth or a leper died, they render impurity through carrying until the flesh decays. A gentile who died is pure with regard to rendering impurity through carrying. Beit Shammai say: All women who die are [treated as though they were] niddot. And Beit Hillel say: she [i.e. a dead woman] is only [treated as] a niddah if she died while she was a niddah.

(14) During the war with Vespasian they decreed against crowns worn by bridegrooms and against the bell. During the war with Quietus they decreed against crowns worn by brides and that nobody should teach their child Greek. During the final war they decreed that a bride should not go out in a palanquin inside the city, but our rabbis decreed that a bride may go out in a palanquin inside the city.

(8) A lulav must only be bound together with [a binding made of] its own species, according to Rabbi Yehudah; Rabbi Meir says: even with a cord. Rabbi Meir said, "It happened that the people of Jerusalem would bind together their lulavim with bands of gold." They [the Sages] replied to him, "They would bind it together with [a binding of] its own species underneath."

(7) "By the testimony of two or three witnesses [the perpetrator] shall surely be put to death." (Deuteronomy 17:6) If two witnesses [suffice to] establish testimony, why did the verse specify three witnesses? The Torah is making a correlation between three witnesses and two witnesses. Just as a group of three witnesses can make a group of two witnesses zomemin, so too a group of two witnesses can make a group of three witnesses zomemin. And from where do we know that a group of two witnesses can make a group of one hundred witnesses zomemin? The verse says [uses the termonolgy] "witnesses". Rabbi Shimon says: Just as two witnesses are not killed until both of them become zomemin so too three witnesses are not killed until all three of them are zomemin. And from where do we know that this is the case even for one hundred witnesses? The verse says [uses the termonolgy] "witnesses". Rabbi Akiva says: The third witness did not come [is not specified] to teach us to treat him more leniently but rather to make it more strict on him and to make his punishment like that of the others. That being so, that the Torah punishes those who assist transgressors like the actual transgressor, all the more so, those who assist in the performance of mitzvoth will be rewarded like those who actually perform the mitzvoth.

(3) When may one bring a chaggigah [celebratory offering brought on the three pilgrimage festivals] with [in addition to the Pesach sacrifice]? When [the Pesach sacrifice is brought up] on a weekday, [when those that offer it are] in a state of purity, and [when] it is insufficient [for the number of those that are appointed to eat it]. But when it is [brought up] on Shabbat, [when] it is sufficient [for the persons appointed to eat it], or [when these are] in a state of impurity, we may not bring a chagigah with it.

(1) Inhabitants of a town who have sold the open [or marketplace] of the town, may buy for that money a synagogue. The proceeds of the sale of a synagogue, they may apply to the purchase of an ark [in which Torah scrolls are stored]; for the proceeds of the sale of such an ark, cloaks or wrappers [for Torah scrolls] may be purchased; for the proceeds of the sale of such wrappers, sefarim [books of the Tanach written in holiness, on parchment, and used for personal or public study, or for reading aloud in public. Sometimes the intent is specifically Torah scrolls] may be purchased; for the proceeds of the sale of sefarim, a Torah [scroll] may be purchased; but if they had sold a Torah [scroll], it will not be lawful to apply the proceeds to the purchase of [other] sefarim, nor wrappers for the proceeds of sefarim, nor an ark for the proceeds of wrappers, nor a synagogue with the proceeds of an ark, nor an open [or market] place with the money obtained by the sale of a synagogue, and even so in respect to any surplus fund. According to Rabbi Yehudah, it is unlawful to sell sacred public property to private individuals, because its sanctity becomes thereby lowered: but the sages replied, "If so, it would be also prohibited for a large town to sell sacred things to a smaller one."

(7) It is prohibited to buy male slaves, female slaves, lands, or impure animals with Ma'aser Sheni money. And if one bought [such items], he shall eat food of an equivalent worth [as Ma'aser Sheni]. It is prohibited to bring the bird offerings of a Zav [man who has an abnormal seminal discharge], the bird offerings of a Zavah [woman who has an abnormal vaginal discharge], the bird offerings of a mother who has recently birthed, Chata'ot [sin offerings], or Ashamot [guilt offerings] with [animals bought with] Ma'aser Sheni money. And if one has brought [such animals], he shall eat food of an equivalent worth [as Ma'aser Sheni]. This is the rule: anything besides eating, drinking, and anointing, which was purchased with Ma'aser Sheni money, [the buyer] shall eat food of an equivalent worth [as Ma'aser Sheni].

(7) At three points during the year all the [priestly] shifts were equal in [their shares in] those [offerings] spoken of for the pilgrimage festivals [i.e. they all shared equally in those parts of the festival offerings given to the priests], and in the distribution of the showbread. And on Shavuot they [the distributors] would say to him [i.e. to each priest], "Here is unleavened bread for you; here is leavened bread for you." A shift [of priests] whose time [to serve] was set [on a particular Shabbat, which then coincides with a festival], they offer the temidim [continual offerings of the day], vow [offerings], voluntary offerings, and all remaining public offerings, and they would offer everything else [that is unrelated to the offerings of the festival]. If a holiday falls next to Shabbat, either preceding or following it, all of the [priestly] shifts would be equal [in their share] in the distribution of the showbread.

(8) If one day fell separating between them [between Shabbat and the holiday], the shift [of priests] whose time [to serve] was set [to be on that Shabbat], would take ten breads, and that [priestly shift] which tarried there [through Shabbat, although it was not their time to serve] would take two. And on the remaining days of the year, the entering shift would take six [breads], and that which [already served and] was leaving would take six. Rabbi Yehudah says: that which was entering would take seven, and that which was leaving would take five. That which was entering distributed [the breads] in the north [of the Temple court], and that which was leaving [distributed] in the south. Bilgah [one of the priestly shifts] always distributed [their share of the bread] in the south, and their ring [for hanging the sacrificial animals] was fastened [down on the wall], and their window [to their chamber] was blocked up.

(1) A Tevul Yom [a person who has immersed that day for purification but who must wait for night-fall to be fully pure], and a Mechusar Kippurim [one who has purified himself via immersion but still needs to bring a sacrifice before eating from offerings], do not receive [portions of] the sacrifices that are eaten that evening. An Onen [a person whose close relative has died but has not yet been buried] may touch [sacrifices] but may not offer [them] and does not receive portions to eat that evening. Blemished priests do receive portions and may eat [sacrificial meat regardless of] whether their blemishes are permanent or are temporary. However, [blemished priests] may not officiate [in offering sacrifices]. Anyone who is unfit to perform the [Temple] service does not receive [a portion] of meat to eat, and whoever does not receive [a portion] of meat does not receive [a portion] of the hides. [If a priest] was impure at the moment the blood was dashed [on the altar], he does not receive [a portion] of the meat even if he became pure by the time the fats were burned, as it says (Leviticus 7:33) "He among the sons of Aharon who offers the blood of the Shelamim [an offering whose various parts are consumed by its owners, the Kohanim and the fire on the altar] and the fat receives the right thigh for a portion."

(9) These may be given to any priest: Devoted things [see Lev. 27:28], first-born animals, the redemption of the first-born [male child], the [lamb substituted as] ransom for the first-born of a donkey, the shoulder, the two cheeks and the maw [see Deut. 18:3], the first of the fleece, oil [of impure Terumah fit only] for burning, consecrated food [which must be eaten] within the Temple, and the first fruits. Rabbi Judah prohibits first fruits. Vetches of Terumah: Rabbi Akiva permits, but the Sages prohibit.