The Laws of Terumos הִלְכוֹת תְּרוּמוֹת
They contain eight Mitzvos: two positive commandments and six negative commandments. They are:יֵשׁ בִּכְלָלָן שְׁמוֹנֶה מִצְווֹת - שְׁתַּיִם מִצְווֹת עֲשֵׂה, וְשֵׁשׁ מִצְווֹת לֹא תַעֲשֶׂה, וְזֶה הוּא פְּרָטָן:
1) To separate Terumah Gedolah 2) To separate Terumas Ma’aser 3) Not to separate Terumos and the tithes in improper order, but instead to separate them in the prescribed order, 4) That one other than a priest should not partake in Terumah, 5) That even a servant of a priest or his worker should not partake of Terumah, 6) That an uncircumcised person not partake of Terumah, 7) That an impure priest should not partake of Terumah, 8) That a Challalah should not partake of Terumah or from the portions of the sacrifices given to priests.(א) לְהַפְרִישׁ תְּרוּמָה גְּדוֹלָה; (ב) לְהַפְרִישׁ תְּרוּמַת מַעֲשֵׂר; (ג) שֶׁלֹּא יַקְדִּים תְּרוּמוֹת וּמַעַשְׂרוֹת זֶה לְזֶה, אֶלָא יַפְרִישׁ עַל הַסֵּדֶר; (ד) שֶׁלֹּא יֹאכַל זָר תְּרוּמָה; (ה) שֶׁלֹּא יֹאכַל אַפִלּוּ תּוֹשַׁב כּוֹהֵן אוֹ שְׂכִירוֹ תְּרוּמָה; (ו) שֶׁלֹּא יֹאכַל עָרֵל תְּרוּמָה; (ז) שֶׁלֹּא יֹאכַל כּוֹהֵן טָמֵא תְּרוּמָה; (ח) שֶׁלֹּא תֹאכַל חֲלָלָה תְּרוּמָה, וְלֹא מוּרָם מִן הַקֳּדָשִׁים.
These mitzvos are explained in the ensuing chapters.וּבֵאוּר מִצְווֹת אֵלּוּ בִּפְרָקִים אֵלּוּ.
1According to Scriptural Law, the obligation to separate the terumot1 and the tithes2 applies only in Eretz Yisrael.3 It applies whether the Temple is standing or not.4 The prophets ordained that these obligations should be observed in Babylon as well, because it is adjacent to Eretz Yisrael and the majority of the Jewish people journey to and from there.5 The Sages of the early generations6 ordained that they also be observed in the lands of Egypt and the lands of Ammon and Moab, because they are on the peripheries of Eretz Yisrael.אהַתְּרוּמוֹת וְהַמַּעַשְׂרוֹת אֵינָן נוֹהֲגוֹת מִן הַתּוֹרָה אֶלָא בְּאֶרֶץ יִשְׂרָאֵל, בֵּין בִּפְנֵי הַבַּיִת בֵּין שֶׁלֹּא בִּפְנֵי הַבַּיִת. וּנְבִיאִים הִתְקִינוּ שֶׁיִּהְיוּ נוֹהֲגוֹת אַף בְּאֶרֶץ שִׁנְעָר, מִפְּנֵי שֶׁהִיא סְמוּכָה לְאֶרֶץ יִשְׂרָאֵל וְרֹב יִשְׂרָאֵל הוֹלְכִין וְשָׁבִין שָׁם. וַחֲכָמִים הָרִאשׁוֹנִים הִתְקִינוּ שֶׁיִּהְיוּ נוֹהֲגוֹת אַף בְּאֶרֶץ מִצְרַיִם וּבְאֶרֶץ עַמּוֹן וּמוֹאָב, מִפְּנֵי שֶׁהֵם סְבִיבוֹת אֶרֶץ יִשְׂרָאֵל.

Mishneh Torah (Moznaim)

Featuring a modern English translation and a commentary that presents a digest of the centuries of Torah scholarship which have been devoted to the study of the Mishneh Torah by Maimonides.

2Whenever Eretz Yisrael is mentioned, the intent is the lands conquered by the King of Israel or a Shofetor a prophet with the consent of the majority of Jewish people. This is called “a conquest of the community.”7באֶרֶץ יִשְׂרָאֵל הָאֲמוּרָה בְּכָל מָקוֹם - הִיא הָאֲרָצוֹת שֶׁכּוֹבֵשׁ אוֹתָן מֶלֶךְ יִשְׂרָאֵל אוֹ שׁוֹפֵט אוֹ נָבִיא מִדַּעַת רֹב יִשְׂרָאֵל, וְזֶה הוּא הַנִּקְרָא 'כִּבּוּשׁ רַבִּים'.
If, however, an individual Jew, a family, or a tribe go and conquer a place for themselves - even in the land given to Abraham8 - it is not considered as Eretz Yisrael in the sense that one is obligated to observe all the mitzvot there.9אֲבָל יָחִיד מִיִּשְׂרָאֵל אוֹ מִשְׁפָּחָה אוֹ שֵׁבֶט שֶׁהָלְכוּ וְכָבְשׁוּ לְעַצְמָן מָקוֹם, אַפִלּוּ מִן הָאָרֶץ שֶׁנִּתְּנָה לְאַבְרָהָם - אֵינוֹ נִקְרָא אֶרֶץ יִשְׂרָאֵל, כְּדֵי שֶׁיִּנְהֲגוּ בּוֹ כָּל הַמִּצְווֹת.
For this reason, Joshua10 and his court divided the entire Land of Israel into tribal portions11 even though it was not conquered entirely at that time. In this way, when every tribe would ascend and conquer its portion, it would not be considered as merely an individual conquest.וּמִפְּנֵי זֶה חִלֵּק יְהוֹשֻׁעַ וּבֵית דִּינוֹ כָּל אֶרֶץ יִשְׂרָאֵל לַשְּׁבָטִים, וְאַף עַל פִּי שֶׁלֹּא נִכְבְּשָׁה - כְּדֵי שֶׁלֹּא תִהְיֶה כִּבּוּשׁ יָחִיד, כְּשֶׁיַּעֲלֶה כָּל שֵׁבֶט וְשֵׁבֶט וְיִכְבֹּשׁ חֶלְקוֹ.
3The lands which King David conquered outside of the Land of Canaan, e.g., Aram Naharaim, Aram Tzovah, Achlab,12 and the like, even though he was a King of Israel and he was acting with the consent of the High Court,13 is not considered as the Land of Israel with regard to all matters, nor is it like the Diaspora, i.e., Babylonia and Egypt with regard to all matters. Instead, it was removed from the category of the Diaspora, but did not enter the category of Eretz Yisrael. גהָאֲרָצוֹת שֶׁכָּבַשׁ דָּוִד חוּץ לְאֶרֶץ כְּנַעַן, כְּגוֹן אֲרַם נַהֲרַיִם וַאֲרַם צוֹבָה וְאַחְלָב וְכַיּוֹצֵא בָּהֶן, אַף עַל פִּי שֶׁמֶּלֶךְ יִשְׂרָאֵל הוּא, וְעַל פִּי בֵּית דִּין הַגָּדוֹל הָיָה עוֹשֶׂה - אֵינָן כְּאֶרֶץ יִשְׂרָאֵל לְכָל דָּבָר, וְלֹא כְּחוּצָה לָאָרֶץ לְכָל דָּבָר כְּגוֹן בָּבֶל וּמִצְרַיִם, אֶלָא יָצְאוּ מִכְּלַל חוּצָה לָאָרֶץ, וְלִהְיוֹתָן כְּאֶרֶץ יִשְׂרָאֵל לֹא הִגִּיעוּ.
Why was its level considered lower than that of Eretz Yisrael? Because David conquered them before he conquered all of Eretz Yisrael.14 Instead, there were still member of the seven nations there. If, however, he had conquered Eretz Yisrael entirely, in all of its boundaries, and afterwards conquered 15other lands,16 his entire conquest would have been equivalent to Eretz Yisrael with regard to all matters.17 The lands which King David conquered are called ‘Syria’.וּמִפְּנֵי מַה יָרְדוּ מִמַּעֲלַת אֶרֶץ יִשְׂרָאֵל? מִפְּנֵי שֶׁכָּבַשׁ אוֹתָם קֹדֶם שֶׁיִּכְבֹּשׁ כָּל אֶרֶץ יִשְׂרָאֵל, אֶלָא נִשְׁאַר בָּהּ מִשִּׁבְעָה עֲמָמִים; וְאִלּוּ תָּפַס כָּל אֶרֶץ כְּנַעַן לִגְבוּלוֹתֶיהָ תְּחִלָּה וְאַחַר כָּךְ כָּבַשׁ אֲרָצוֹת אֲחֵרוֹת - הָיָה כִּבּוּשׁוֹ כֻּלּוֹ כְּאֶרֶץ יִשְׂרָאֵל לְכָל דָּבָר. וְהָאֲרָצוֹת שֶׁכָּבַשׁ דָּוִד הֵן הַנִּקְרָאִין 'סוּרְיָא'.
4There are dimensions of the laws that apply to Syria that resemble the laws that apply in Eretz Yisrael18 and there are dimensions of its laws that resemble those which apply in the Diaspora.19 A person who purchases landed property in Syria is comparable to one who purchases land in Eretz Yisrael with regard to terumot, tithes, and the Sabbatical year.20 All the laws that apply in Syria are of Rabbinic origin.21 דסוּרְיָא - יֵשׁ דְּבָרִים שֶׁהִיא בָּהֶן כְּאֶרֶץ יִשְׂרָאֵל, וְיֵשׁ דְּבָרִים שֶׁהִיא בָּהֶן כְּחוּצָה לָאָרֶץ. וְהַקּוֹנֶה בָּהּ קַרְקַע, כְּקוֹנֶה בְּאֶרֶץ יִשְׂרָאֵל לְעִנְיַן תְּרוּמוֹת וּמַעַשְׂרוֹת וּשְׁבִיעִית. וְהַכֹּל בְּסוּרְיָא מִדִּבְרֵי סוֹפְרִים.
5All of the lands that the Jews who ascended from Egypt took possession of were sanctified in the first consecration of the land. When they were exiled, that sanctity was nullified.22 The rationale is that the initial consecration came about because of the conquest. Hence, its consecration was effective for the time it was under their rule, but not for all time23. When, by contrast, the descendants of the exiles ascended from Babylon and took possession of a portion of the land,24 they consecrated it a second time.25 This consecration is perpetuated forever, for that time and for all time.26הכָּל שֶׁהֶחֱזִיקוּ עוֹלֵי מִצְרַיִם, וְנִתְקַדֵּשׁ קְדֻשָּׁה רִאשׁוֹנָה - כֵּיוָן שֶׁגָּלוּ בָּטְלָה קְדֻשָּׁתָן; שֶׁקְּדֻשָּׁה רִאשׁוֹנָה - לְפִי שֶׁהָיְתָה מִפְּנֵי הַכִּבּוּשׁ בִּלְבָד, קִדְּשָׁה לְשְׁעָתָהּ וְלֹא קִדְּשָׁה לֶעָתִיד לָבוֹא. כֵּיוָן שֶׁעָלוּ בְּנֵי הַגּוֹלָה, וְהֶחֱזִיקוּ בְּמִקְצַת הָאָרֶץ - קִדְּשׁוּהָ קְדֻשָּׁה שְׁנִיָּה הָעוֹמֶדֶת לְעוֹלָם, לִשְׁעָתָהּ וְלָעֲתִיד לָבוֹא.
The Sages left those places that had been settled by the Jews who ascended from Egypt, but were not settled by those who ascended from Babylon in their previous halachic status and did not exempt them from the obligations of terumah and tithes so that the poor could rely upon them in the Sabbatical year.27 Our holy teacher28 released Beit Shan29 from those places which the Jews who ascended from Babylon did not take hold of and exempt them from the obligations of terumah and tithes. He also decided that Ashkelon should be exempted from the tithes. 30וְהִנִּיחוּ אוֹתָן הַמְּקוֹמוֹת שֶׁהֶחֱזִיקוּ בָּהֶם עוֹלֵי מִצְרַיִם וְלֹא הֶחֱזִיקוּ בָּהֶם עוֹלֵי בָּבֶל כְּשֶׁהָיוּ, וְלֹא פִטְרוּם מִן הַתְּרוּמָה וְהַמַּעַשְׂרוֹת, כְּדֵי שֶׁיִּסְמְכוּ עֲלֵיהֶם עֲנִיִּים בַּשְּׁבִיעִית. וְרַבֵּנוּ הַקָּדוֹשׁ הִתִּיר בֵּית שְׁאָן מֵאוֹתָן הַמְּקוֹמוֹת שֶׁלֹּא הֶחֱזִיקוּ בָּהֶם עוֹלֵי בָּבֶל. וְהוּא נִמְנָה עַל אַשְׁקְלוֹן, וּפְטָרָהּ מִן הַמַּעַשְׂרוֹת.
6Thus the entire earth is divided into three categories in relation to those mitzvot involving the land: Eretz Yisrael, Syria, and the Diaspora. Eretz Yisrael itself is divided into two categories: a) those portions settled by the Jews who ascended from Babylonia, and b) those portions that were settled only by the Jews who ascended from Egypt. The Diaspora is divided into two categories: a) Egypt, Babylon, Ammon, and Moab in which the mitzvot are observed according to the decrees of the sages and the prophets and the other lands in which the obligations of the terumot and the tithes are not observed.ונִמְצָא כָּל הָעוֹלָם לְעִנְיַן מִצְווֹת הַתְּלוּיוֹת בָּאָרֶץ נֶחְלַק לְשָׁלוֹשׁ מַחַלֹקוֹת: אֶרֶץ יִשְׂרָאֵל, וְסוּרְיָא, וְחוּצָה לָאָרֶץ. וְאֶרֶץ יִשְׂרָאֵל נֶחְלֶקֶת לִשְׁנַיִם - כָּל שֶׁהֶחֱזִיקוּ עוֹלֵי בָּבֶל חֵלֶק אֶחָד, וְהַנִּשְׁאָר שֶׁהֶחֱזִיקוּ בּוֹ עוֹלֵי מִצְרַיִם בִּלְבָד חֵלֶק שֵׁנִי. וְחוּצָה לָאָרֶץ נֶחְלֶקֶת לִשְׁנַיִם - אֶרֶץ מִצְרַיִם וְשִׁנְעָר וְעַמּוֹן וּמוֹאָב, הַמִּצְווֹת נוֹהֲגוֹת בָּהֶם מִדִּבְרֵי סוֹפְרִים וּנְבִיאִים. וּשְׁאָר הָאֲרָצוֹת, אֵין תְּרוּמוֹת וּמַעַשְׂרוֹת נוֹהֲגוֹת בָּהֶן.
7What are the boundaries of the land settled by the Jews who ascended from Egypt? From Rekem which is in the east of Eretz Yisrael until the Mediterranean Sea. From Ashkelon31 which is in the south of Eretz Yisrael until Acre which is in the north.זאֵיזוֹ הִיא הָאָרֶץ שֶׁהֶחֱזִיקוּ עוֹלֵי מִצְרַיִם? מֵרֶקֶם שֶׁהוּא בְּמִזְרַח אֶרֶץ יִשְׂרָאֵל עַד הַיָּם הַגָּדוֹל; מֵאַשְׁקְלוֹן שֶׁהִיא לִדְרוֹם אֶרֶץ יִשְׂרָאֵל עַד עַכּוֹ שֶׁהִיא בַּצָּפוֹן.
As one proceeds northward from Acre to Kziv,32 the area to one’s right, on the east, can generally be assumed to be of the Diaspora - it is impure as is the lands of the nations33 and is exempt from the mitzvot of the tithes and the Sabbatical year - unless it is known that it was part of Eretz Yisrael. The area to one’s left, to the west, can generally be assumed to be part of Eretz Yisrael - it is pure from the impurity associated with the lands of the nations and is obligated with regard to mitzvot of the tithes and the Sabbatical year - unless it is known to be part of the Diaspora.34הָיָה מְהַלֵּךְ מֵעַכּוֹ לִכְזִיב: כָּל הָאָרֶץ שֶׁעַל יְמִינוֹ, שֶׁהוּא מִזְרַח הַדֶּרֶךְ - הֲרֵי הִיא בְּחֶזְקַת חוּצָה לָאָרֶץ, טְמֵאָה מִשּׁוּם אֶרֶץ הָעַמִּים וּפְטוּרָה מִן הַמַּעֲשֵׂר וּמִן הַשְּׁבִיעִית, עַד שֶׁיִּוָּדַע לְךָ שֶׁאוֹתוֹ מָקוֹם מֵאֶרֶץ יִשְׂרָאֵל; וְכָל הָאָרֶץ שֶׁעַל שְׂמֹאלוֹ, שֶׁהוּא מַעְרַב הַדֶּרֶךְ - הֲרֵי הִיא בְּחֶזְקַת אֶרֶץ יִשְׂרָאֵל, וּטְהוֹרָה הִיא מִשּׁוּם אֶרֶץ הָעַמִּים, וְחַיֶּבֶת בְּמַעֲשֵׂר וּבַשְּׁבִיעִית, עַד שֶׁיִּוָּדַע לְךָ שֶׁאוֹתוֹ הַמָּקוֹם חוּצָה לָאָרֶץ.
With regard to the entire area that slopes downward from the Samnum Mountains:35 The inner portion,36 to the south is Eretz Yisrael, the portion outside the Samnum Mountains is the Diaspora. With regard to the islands in the sea, we consider their status dependent on an imaginary line extended from the Samnum Mountains until the River of Egypt.37 Those within this line are part of Eretz Yisrael. Those outside this line are part of the Diaspora. This is a depiction of the matter:38וְכָל שֶׁשּׁוֹפֵעַ וְיוֹרֵד מִטּוּרֵי סַמְנוּם וְלִפְנִים, אֶרֶץ יִשְׂרָאֵל; מִטּוּרֵי סַמְנוּם וְלַחוּץ, חוּצָה לָאָרֶץ. וְהַנִּסִים שֶׁבַּיָּם, רוֹאִין אוֹתָן כְּאִלּוּ חוּט מָתוּחַ עֲלֵיהֶם מִטּוּרֵי סַמְנוּם וְעַד נַחַל מִצְרַיִם - מִן הַחוּט וְלִפְנִים, אֶרֶץ יִשְׂרָאֵל; וּמִן הַחוּט וְלַחוּץ, חוּצָה לָאָרֶץ. וְזוֹ הִיא צוּרָתָהּ:
8Which area did the Jews who ascended from Babylonia settle in? The area from Kziv inward toward the east. They did not, however, take possession of the area from Kziv outward until Amana which is Samnum until the river, i.e., the River of Egypt.39 And they did not take possession of Kziv itself.חמֵהֵיכָן הֶחֱזִיקוּ עוֹלֵי בָּבֶל? מִכְּזִיב וְלִפְנִים כְּנֶגֶד הַמִּזְרָח. וּמִכְּזִיב וְלַחוּץ עַד אֲמָנָה, וְהִיא סַמְנוּם, וְעַד הַנָּהָר וְהוּא נַחַל מִצְרַיִם - לֹא הֶחֱזִיקוּ בּוֹ. וּכְזִיב עַצְמָהּ - לֹא הֶחֱזִיקוּ בָּהּ.
9What constitutes Syria? From Eretz Yisrael and below40 parallel to Aram Naharaim and Aram Tzovah, the entire region of the Euphrates until Babylonia, e.g., Damascus, Achalev, Charan, Minbag, and the like until Shinar41 and Tzahar. These are considered like Syria. Acre, by contrast, is considered part of the Diaspora, like Ashkelon.42 These are the boundaries of Eretz Yisrael.טאֵיזוֹ הִיא סוּרְיָא? מֵאֶרֶץ יִשְׂרָאֵל וּלְמַטָּה כְּנֶגֶד אֲרַם נַהֲרַיִם וַאֲרַם צוֹבָה, כָּל יַד פְּרָת עַד בָּבֶל, כְּגוֹן דַּמֶּשֶׂק וְאַחְלָב וְחָרָן וּמִנְבָּג וְכַיּוֹצֵא בָּהֶן עַד שִׁנְעָר. וְצַהַר, הֲרֵי הִיא כְּסוּרְיָא. אֲבָל עַכּוֹ חוּצָה לָאָרֶץ כְּאַשְׁקְלוֹן, וְהֵם תְּחוּמֵי אֶרֶץ יִשְׂרָאֵל.
10When a gentile purchases land in Eretz Yisrael, he does not cause it to be absolved from the observance of the mitzvot.43 Instead, its holiness is still intact.44יגּוֹי שֶׁקָּנָה קַרְקַע בְּאֶרֶץ יִשְׂרָאֵל - לֹא הִפְקִיעָהּ מִן הַמִּצְווֹת, אֶלָא הֲרֵי הִיא בִּקְדֻשָּׁתָהּ.
Therefore, if a Jew purchases this land from the gentile, it is not considered as a private conquest.45 Instead, he should separate the terumot and the tithes and bring the first fruits. All these obligations are Scriptural in origin, as if it was never sold to a gentile.לְפִיכָךְ אִם חָזַר יִשְׂרָאֵל וּלְקָחָהּ מִמֶּנּוּ, אֵינָהּ כְּכִבּוּשׁ יָחִיד, אֶלָא מַפְרִישׁ תְּרוּמוֹת וּמַעַשְׂרוֹת וּמֵבִיא בִּכּוּרִים. וְהַכֹּל מִן הַתּוֹרָה, כְּאִלּוּ לֹא נִמְכְּרָה לַגּוֹי מֵעוֹלָם.
When a gentile acquires land in Syria, his acquisition has the power to absolve the land from the obligations of tithes and the Sabbatical year,46 as will be explained. 47וְיֵשׁ קִנְיָן לַגּוֹי בְּסוּרְיָא לְהַפְקִיעַ מִן הַמַּעַשְׂרוֹת וּמִן הַשְּׁבִיעִית, כְּמוֹ שֶׁיִּתְבָּאֵר.
11The following laws apply with regard to produce belonging to a gentile that grew on land that he purchased in Eretz Yisrael. If all the work involving the produce was completed in the possession of a gentile and the gentile straightened the edges of the grain heap,48 they are exempt, because the verse mentioning the obligation to separate terumah, Deuteronomy 18:4 mentions “your grain,” thus excluding the grain of a gentile.49 If a Jew purchases the produce after it was harvested, but before the tasks involved with it were completed and they were completed by a Jew, all of the agricultural obligations apply with regard to the produce according to Scriptural Law.50יאפֵּרוֹת הַגּוֹי שֶׁגָּדְלוּ בַּקַרְקַע שֶׁקָּנָה בְּאֶרֶץ יִשְׂרָאֵל: אִם נִגְמְרָה מְלַאכְתָּם בְּיַד הַגּוֹי וּמֵרְחָן הַגּוֹי - פְּטוּרִין מִכְּלוּם, שֶׁנֶּאֱמַר "דְּגָנְךָ" (דברים יח, ד) - וְלֹא דְּגַן גּוֹי; וְאִם לְקָחָן יִשְׂרָאֵל אַחַר שֶׁנִּתְלְשׁוּ קֹדֶם שֶׁתִּגָּמֵר מְלַאכְתָּן, וּגְמָרָן יִשְׂרָאֵל - חַיָּבִין בַּכֹּל מִן הַתּוֹרָה.
He must separate the great terumah and give it to a priest and separate the terumat ma’aser and sell it to a priest.51 The first tithe belongs to him,52 because he can tell a Levite with regard to the tithes and a priest with regard to the terumat ma’aser: “I am coming in the stead of a person53 from which you could not have collected anything.”54וּמַפְרִישׁ תְּרוּמָה גְּדוֹלָה וְנוֹתְנָהּ לַכּוֹהֵן, וּתְרוּמַת מַעֲשֵׂר וּמוֹכְרָהּ לַכּוֹהֵן, וּמַעֲשֵׂר רִאשׁוֹן וַהֲרֵי הוּא שֶׁלּוֹ - מִפְּנֵי שֶׁהוּא אוֹמֵר לַלֵּוִי בַּמַּעֲשֵׂר וְלַכּוֹהֵן בִּתְרוּמַת מַעֲשֵׂר, אֲנִי בָּאתִי מִכּוֹחַ אִישׁ שֶׁאֵין אַתֶּם יְכוֹלִין לִטֹּל מִמֶּנּוּ כְּלוּם.
Why do we say that he should not give the terumat ma’aser to a priest as he gives him the great terumah?55 Because with regard to terumat ma’aser, it is written: “When you take the tithes from the children of Israel....”56 Implied is that from untithed produced that you purchase from a Jew, you should separate terumat ma’aser and give it to a priest, but from untithed produce that you purchase from a gentile, you need not give the priest the terumat ma’aser you separate from it. Instead, you sell it to the priest and take the money.וּמִפְּנֵי מַה לֹא יִתֵּן תְּרוּמַת מַעֲשֵׂר לַכּוֹהֵן כִּתְרוּמָה גְּדוֹלָה? לְפִי שֶׁנֶּאֱמַר בִּתְרוּמַת מַעֲשֵׂר "כִּי תִקְחוּ מֵאֵת בְּנֵי יִשְׂרָאֵל" (במדבר יח, כו) - טֶבֶל שֶׁאַתָּה לוֹקֵחַ מִיִּשְׂרָאֵל אַתָּה מַפְרִישׁ מִמֶּנּוּ תְּרוּמַת מַעֲשֵׂר וְנוֹתְנָהּ לַכּוֹהֵן; אֲבָל טֶבֶל שֶׁאַתָּה לוֹקֵחַ מִן הַגּוֹי, אֵין אַתָּה נוֹתֵן לַכּוֹהֵן תְּרוּמַת מַעֲשֵׂר שֶׁתַּפְרִישׁ מִמֶּנּוּ, אֶלָא מוֹכְרָהּ לַכּוֹהֵן וְלוֹקֵחַ דָּמֶיהָ.
12The following laws apply if a gentile sold his produce to a Jew while it was connected to the earth. If he sold it before it developed to a stage when he is obligated to separate tithes57 and the work associated with it was completed while it was owned by the Jew, the Jew is responsible for all of the agricultural obligations and should give the terumot and the tithes to their appropriate owners.58 If the gentile sold the produce after it developed to a stage when he is obligated to separate tithes, he should separate terumat ma’aser and the tithes and give them to their appropriate owners according to the acceptable reckoning.יבמָכַר הַגּוֹי הַפֵּרוֹת שֶׁלּוֹ לְיִשְׂרָאֵל כְּשֶׁהֵן מְחֻבָּרִין לַקַרְקַע: אִם עַד שֶׁלֹּא בָאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, וְנִגְמְרוּ בְּיַד יִשְׂרָאֵל - חַיָּבִין בַּכֹּל, וְנוֹתֵן הַתְּרוּמוֹת וְהַמַּעַשְׂרוֹת לַבְּעָלִים; וְאִם מְכָרָן אַחַר שֶׁבָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת - מַפְרִישׁ תְּרוּמַת מַעֲשֵׂר וּמַעֲשֵׂר, וְנוֹתֵן מֵהֶן לַבְּעָלִים לְפִי חֶשְׁבּוֹן.
What is implied? If he purchased grain that had been sown from a gentile after it reached a third of its growth and the work associated with its completion was performed while it was in the possession of a Jew, he should separate the terumot and the tithes, as we explained.59 He should give two thirds of the tithes to a Levite.60 With regard to the terumat ma’aser, he should give two thirds to the priest and sell him one third.61 כֵּיצַד? לָקַח תְּבוּאָה זְרוּעָה מִן הַגּוֹי אַחַר שֶׁהֵבִיאָה שְׁלִישׁ, וְנִגְמְרָה בְּיַד יִשְׂרָאֵל - מַפְרִישׁ תְּרוּמוֹת וּמַעַשְׂרוֹת כְּמוֹ שֶׁבֵּאַרְנוּ, וְנוֹתֵן שְׁנֵי שְׁלִישֵׁי הַמַּעֲשֵׂר לַלֵּוִי, וּשְׁנֵי שְׁלִישֵׁי תְּרוּמַת מַעֲשֵׂר לַכּוֹהֵן, וּמוֹכֵר לוֹ הַשְּׁלִישׁ.
13The following laws apply if a Jew sold his produce to a gentile before it developed to a stage when he is obligated to separate tithes and the work associated with it was completed by the gentiles, it is exempt from the terumot and the tithes.62 If he purchased it after it developed to a stage when the tithes are obligated to be separated, even if the gentile completed the work associated with it, all of the agricultural obligations are incumbent upon it according to Rabbinic decree.63 Similarly, if a gentile completed the work associated with produce belonging to a Jew,64 since the work associated with them was completed by a gentile, the obligation for terumot and tithes is incumbent upon them, but it is only Rabbinic in origin.65 יגיִשְׂרָאֵל שֶׁמָּכַר פֵּרוֹתָיו לַגּוֹי קֹדֶם שֶׁיָּבוֹאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, וּגְמָרָן הַגּוֹי - פְּטוּרִין מִן הַתְּרוּמָה וּמִן הַמַּעַשְׂרוֹת. וְאִם אַחַר שֶׁבָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, אַף עַל פִּי שֶׁגְּמָרָן הַגּוֹי - חַיָּבִין בַּכֹּל מִדִּבְרֵיהֶם. וְכֵן גּוֹי שֶׁגָּמַר פֵּרוֹת יִשְׂרָאֵל, הוֹאִיל וְדִגּוּנָן בְּיַד גּוֹי - אֵינָן חַיָּבִין בִּתְרוּמָה וּמַעַשְׂרוֹת אֶלָא מִדִּבְרֵיהֶן.
14If a gentile sold produce that was still connected to the earth after it reached the stage when the tithes are obligated to be separated and another gentile straightened the edges of the grain heap in the possession of a Jew, the produce is not obligated in the terumot or the tithes.66 Since the produce reached the stage when the tithes are obligated to be separated in the possession of a gentile and a gentile straightened the edges of the grain heap,67 the fact the produce belongs to a Jew is not significant.68 ידמָכַר הַגּוֹי לְיִשְׂרָאֵל פֵּרוֹת מְחֻבָּרִין אַחַר שֶׁבָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, וּמֵרְחָן הַגּוֹי בִּרְשׁוּת יִשְׂרָאֵל - אֵינָן חַיָּבִין בִּתְרוּמָה וּמַעַשְׂרוֹת; הוֹאִיל וּבָאוּ לְעוֹנַת הַמַּעַשְׂרוֹת בִּרְשׁוּת הַגּוֹי וּמֵרְחָן הַגּוֹי, אַף עַל פִּי שֶׁהֵן בִּרְשׁוּת יִשְׂרָאֵל.
15When a person purchases a field in Syria, he is obligated by Rabbinic decree to separate terumot and tithes like one who purchases a field in Jerusalem69 according to Scriptural Law, as we explained.70 If, however, a person merely purchases produce from a gentile - whether it was harvested or still connected to the earth - he is exempt, because the produce does not come from his land.71 This applies even if he purchases the produce before it develops to a stage when the tithes are obligated to be separated and even though a Jew straightened the edges of the grain heap. טוהַקּוֹנֶה שָׂדֶה בְּסוּרְיָא - חַיָּב בִּתְרוּמוֹת וּמַעַשְׂרוֹת מִדִּבְרֵיהֶם, כְּמוֹ שֶׁיִּתְחַיֵּב מִן הַתּוֹרָה הַקּוֹנֶה בִּירוּשָׁלַיִם, כְּמוֹ שֶׁבֵּאַרְנוּ. אֲבָל הַקּוֹנֶה פֵּרוֹת מִן הַגּוֹיִים בְּסוּרְיָא, בֵּין תְּלוּשִׁין בֵּין מְחֻבָּרִים, אַפִלּוּ קֹדֶם שֶׁבָּאוּ לְעוֹנַת הַמַּעַשְׂרוֹת, אַף עַל פִּי שֶׁמֵּרְחָן יִשְׂרָאֵל - הוֹאִיל וְאֵינָן מִקַרְקַע שֶׁלּוֹ, פְּטוּרִין.
16The following laws apply when a person purchases land in Syria to which produce is attached. If it reached a stage when the tithes are obligated to be separated while in the possession of a gentile, it is exempt.72 Conversely, if it did not reach a stage when the tithes are obligated to be separated in his possession,73 the Jewish purchaser is obligated to tithe it, since he purchased it together with the land.טזקָנָה קַרְקַע מִן הַגּוֹי בְּסוּרְיָא, וּפֵרוֹת מְחֻבָּרִין: אִם הִגִּיעוּ לְעוֹנַת הַמַּעַשְׂרוֹת בְּיַד הַגּוֹי, פְּטוּרִין; וְאִם עֲדַיִן לֹא הִגִּיעוּ לְעוֹנַת הַמַּעַשְׂרוֹת, הוֹאִיל וְקָנָה אוֹתָם עִם הַקַרְקַע, חַיָּב לְעַשֵּׂר.
17When a Jew is working as a sharecropper for a gentile in Syria, his produce is exempt from the tithes, because he does not own the land itself at all. A gentile’s purchase of land in Syria causes it to be absolved from the obligation of the tithes, as we explained.74 The same laws apply when one rents a field, but stipulates that the payment will be made in produce,75 enters into a sharecropping agreement as a mekabel,76 or rents a field for money from a gentile in Syria, he is absolved from the obligations of terumot and tithes.77 יזיִשְׂרָאֵל שֶׁהָיָה אָרִיס לַגּוֹי בְּסוּרְיָא, פֵּרוֹתָיו פְּטוּרִין מִן הַמַּעַשְׂרוֹת - לְפִי שֶׁאֵין לוֹ בְּגוּף הַקַרְקַע כְּלוּם, וְיֵשׁ לַגּוֹי קִנְיָן בְּסוּרְיָא לְהַפְקִיעַ מִן הַמַּעַשְׂרוֹת, כְּמוֹ שֶׁבֵּאַרְנוּ. וְכֵן הַחוֹכֵר וְהַמְּקַבֵּל וְהַשּׂוֹכֵר שָׂדֶה מִן הַגּוֹי בְּסוּרְיָא, פָּטוּר מִן הַתְּרוּמוֹת וּמִן הַמַּעַשְׂרוֹת.
18The following law applies when a Jew purchases a field from a gentile in Syria before the crops reached a third of their development and sells it to a gentile after the crops reach a third of their development. If a Jew purchases it a second time,78 he is obligated to separate the terumot and the tithes,79 because the field incurred that obligation in the possession of a Jew. 80יחיִשְׂרָאֵל שֶׁלָּקַח בְּסוּרְיָא שָׂדֶה מִן הַגּוֹי עַד שֶׁלֹּא הֵבִיאָה שְׁלִישׁ, וְחָזַר וּמְכָרָהּ לַגּוֹי מֵאַחַר שֶׁהֵבִיאָה שְׁלִישׁ - אִם חָזַר יִשְׂרָאֵל וּלְקָחָהּ פַּעַם שְׁנִיָּה, הֲרֵי זֶה חַיָּב בִּתְרוּמוֹת וּמַעַשְׂרוֹת, שֶׁהֲרֵי נִתְחַיְּבָה בְּיַד יִשְׂרָאֵל.
19When a Jew owns land in Syria and he hired a sharecropper and the sharecropper sent him produce,81 he is not obligated to separate the terumot and tithes, for it is possible to say that the sharecropper purchased the produce he gave him from the marketplace.82 This applies provided this species is available in the marketplace.יטיִשְׂרָאֵל שֶׁהָיָה לוֹ קַרְקַע בְּסוּרְיָא וְהוֹרִיד לָהּ אָרִיס, וְשָׁלַח לוֹ הָאָרִיס פֵּרוֹת - הֲרֵי אֵלּוּ פְּטוּרִים; שֶׁאֲנִי אוֹמֵר: מִן הַשּׁוּק לָקַח. וְהוּא, שֶׁיִּהְיֶה אוֹתוֹ הַמִּין מָצוּי בַּשּׁוּק.
20There is an obligation to separate the terumot and the tithes from crops grown on land owned in partnership with a gentile. What is implied? When a Jew and a non-Jew purchased a field in partnership - even if they divided the field while the grain was standing,83 and needless to say, if they divided it after it was collected in a grain heap84 - tevel85and ordinary produce are mixed together in each and every stalk of grain in the gentile’s share.86 This applies even if the gentile straightened the edges of the grain heap and thus the obligation is Rabbinic in origin,87 as explained. 88כשֻׁתָּפוּת הַגּוֹי, חַיֶּבֶת בִּתְרוּמוֹת וּמַעַשְׂרוֹת. כֵּיצַד? יִשְׂרָאֵל וְגוֹי שֶׁלָּקְחוּ שָׂדֶה בְּשֻׁתָּפוּת - אַפִלּוּ חָלְקוּ הַשָּׂדֶה בְּקָמָתָהּ, וְאֵין צָרִיךְ לוֹמַר אִם חָלְקוּ גָּדִישׁ - הֲרֵי טֶבֶל וְחֻלִּין מְעֹרָבִין בְּכָל קֶלַח וְקֶלַח מֵחֶלְקוֹ שֶׁל גּוֹי, אַף עַל פִּי שֶׁמֵּרְחָן הָגּוֹי; וְחִיּוּבָם מִדִּבְרֵיהֶם, כְּמוֹ שֶׁבֵּאַרְנוּ.
21When does the above apply? In Eretz Yisrael, where the obligation to tithe is Scriptural in origin, and according to Scriptural Law, the principle of bereirah does not apply. If, however, he purchased a field in Syria, since the obligation to tithe there is Rabbinic in origin, even if they divided a grain heap, the portion of the gentile is exempt entirely.89 כאבַּמֶּה דְּבָרִים אֲמוּרִים? בְּאֶרֶץ יִשְׂרָאֵל - שֶׁהַמַּעַשְׂרוֹת שֶׁל תּוֹרָה, וּבְשֶׁל תּוֹרָה אֵין בְּרֵירָה. אֲבָל אִם לָקְחוּ שָׂדֶה בְּסוּרְיָא, הוֹאִיל וְהַמַּעַשְׂרוֹת שָׁם מִדִּבְרֵיהֶם, אַפִלּוּ חָלְקוּ הַגָּדִישׁ - חֶלְקוֹ שֶׁל גּוֹי פָּטוּר מִכְּלוּם.
22When produce from Eretz Yisrael is taken to the Diaspora, it is exempt from the obligations of challah, the terumot, and the tithes, for one of the prooftexts requiring the separation of these gifts, Numbers 15:1890 states: “the land to which I am bringing you.” Implied is that these obligations exist there alone. In the Diaspora, one is exempt.91כבפֵּרוֹת אֶרֶץ יִשְׂרָאֵל שֶׁיָּצְאוּ לְחוּצָה לָאָרֶץ, פְּטוּרִין מִן הַחַלָּה וּמִן הַתְּרוּמוֹת וּמִן הַמַּעַשְׂרוֹת, שֶׁנֶּאֱמַר "אֲשֶׁר אֲנִי מֵבִיא אֶתְכֶם שָׁמָּה" (במדבר טו, יח) - "שָׁמָּה" אַתֶּם חַיָּבִין, וּבְחוּצָה לָהּ פְּטוּרִין.
If the produce was taken to Syria, one is obligated by Rabbinic decree.וְאִם יָצְאוּ לְסוּרְיָא, חַיָּבִין מִדִּבְרֵיהֶם.
Conversely, we are obligated to separate challah from produce from the Diaspora that was brought into Eretz Yisrael, as suggested by the phrase “to which.” Implied is that one is liable to make these gifts there, whether the produce is from Eretz Yisrael or the Diaspora.וְכֵן פֵּרוֹת חוּצָה לָאָרֶץ שֶׁנִּכְנְסוּ לָאָרֶץ, חַיָּבִין בְּחַלָּה, שֶׁנֶּאֱמַר "שָׁמָּה" (במדבר טו, יח) - "שָׁמָּה" אַתֶּם חַיָּבִין, בֵּין בְּפֵרוֹת הָאָרֶץ בֵּין בְּפֵרוֹת חוּצָה לָאָרֶץ.
If the obligation to separate challah or the tithes was established because of the actions of a Jew after the produce entered Eretz Yisrael, there is an obligation of Rabbinic origin to separate the tithes.92 וְאִם נִקְבְּעוּ לַמַּעֲשֵׂר בְּיַד יִשְׂרָאֵל אַחַר שֶׁנִּכְנְסוּ לָאָרֶץ, חַיָּבִין בְּמַעַשְׂרוֹת מִדִּבְרֵיהֶם.
23When earth from the Diaspora is brought to Eretz Yisrael by ship, if the ship’s bottom comes in contact with the earth of Eretz Yisrael,93 terumah and tithes must be separated from produce growing on the earth in the ship and the Sabbatical laws must be observed as if the produce was growing in Eretz Yisrael itself. 94כגעֲפַר חוּצָה לָאָרֶץ שֶׁבָּא בִּסְפִינָה לָאָרֶץ - בִּזְמַן שֶׁהַסְּפִינָה גּוֹשֶׁשֶׁת בָּאָרֶץ, הֲרֵי הַצּוֹמֵחַ בּוֹ חַיָּב בִּתְרוּמָה וּמַעַשְׂרוֹת וּשְׁבִיעִית, כְּצוֹמֵחַ בְּאֶרֶץ יִשְׂרָאֵל עַצְמָהּ.
24When a tree is standing in the Diaspora and its foliage leans into Eretz Yisrael or it is standing in Eretz Yisrael and its foliage leans into the Diaspora, the determination of its status depends on its roots.95כדאִילָן שֶׁעוֹמֵד בְּחוּצָה לָאָרֶץ וְנוֹפוֹ נוֹטֶה לָאָרֶץ, אוֹ עוֹמֵד בָּאָרֶץ וְנוֹפוֹ נוֹטֶה לְחוּצָה לָאָרֶץ - הַכֹּל הוֹלֵךְ אַחַר הָעִיקָר.
If some of its roots were in Eretz Yisrael and others were in the Diaspora - even if they were separated by glistening stone, it is considered as if tevel and ordinary produce are mixed together throughout the entire produce.הָיוּ מִקְצַת שָׁרָשָׁיו בָּאָרֶץ וּמִקְצַת שָׁרָשָׁיו בְּחוּצָה לָאָרֶץ, אַפִלּוּ הָיָה צְחִיחַ סֶלַע מַבְדִּיל בֵּינֵיהֶן - הֲרֵי טֶבֶל וְחֻלִּין מְעֹרָבִין זֶה בְּזֶה.
25The following rules apply when a plant in a flowerpot with a hole has not sprouted roots outside the flowerpot. If its roots where in Eretz Yisrael and its foliage in the Diaspora, the determination of its status depends on its foliage. 96כהעָצִיץ נָקוּב שֶׁהָיָה בּוֹ זֶרַע שֶׁלֹּא הִשְׁרִישׁ, וְהָיָה עִקָרוֹ בָּאָרֶץ וְנוֹפוֹ חוּצָה לָאָרֶץ - הוֹלְכִים אַחַר הַנּוֹף.
26In the present era, even in the areas settled by the Jews who ascended from Babylonia, even those settled in the era of Ezra,97 the obligation to separate terumah does not have the status of a Scriptural commandment, merely that of a Rabbinic decree. כוהַתְּרוּמָה בַּזְמַן הַזֶּה, וְאַפִלּוּ בְּמָקוֹם שֶׁהֶחֱזִיקוּ עוֹלֵי בָּבֶל, וְאַפִלּוּ בִּימֵי עֶזְרָא - אֵינָהּ מִן הַתּוֹרָה, אֶלָא מִדִּבְרֵיהֶם.
The rationale is that the Scriptural commandment to separate terumah applies only in Eretz Yisrael and only when the entire98 Jewish people are located there. This is derived from the phrase 99“When you enter....” Implied is that the entire Jewish people must enter the land, as they did when they took possession of the land originally100 and as will happen in the future when they take possession of the land a third time.101 In contrast, the second time the people took possession of the land, in the time of Ezra, only a portion entered.102 Hence, they were not obligated according to Scriptural Law.103שֶׁאֵין לְךָ תְּרוּמָה שֶׁל תּוֹרָה אֶלָא בְּאֶרֶץ יִשְׂרָאֵל בִּלְבַד, וּבִזְמַן שֶׁכָּל יִשְׂרָאֵל שָׁם, שֶׁנֶּאֱמַר "כִּי תָבֹאוּ" (ויקרא כה, ב) - בִּיאַת כֻּלְּכֶם כְּשֶׁהָיוּ בִּירֻשָּׁה רִאשׁוֹנָה וּכְמוֹ שֶׁהֵן עֲתִידִין לַחְזֹר בִּירֻשָּׁה שְׁלִישִׁית, לֹא כְּשֶׁהָיוּ בִּירֻשָּׁה שְׁנִיָּה שֶׁהָיְתָה בִּימֵי עֶזְרָא, שֶׁהָיְתָה בִּיאַת מִקְצָתָן, וּלְפִיכָךְ לֹא חִיְּבָה אוֹתָן מִן הַתּוֹרָה.
Similarly, it appears to me that the same concept applies with regard to the tithes.104 In the present era, this obligation as well has the status of a Rabbinic decree like terumah.105 וְכֵן יֵרָאֶה לִי שֶׁהוּא הַדִּין בַּמַּעַשְׂרוֹת, שֶׁאֵין חַיָּבִין בָּהֶן בַּזְמַן הַזֶּה אֶלָא מִדִּבְרֵיהֶם כִּתְרוּמָה.