A person may appoint an agent to separate terumah and the tithes for him, as [Numbers 18:28] states: "So shall you separate, also you." [The wording implies] the inclusion of an agent.1 A gentile may not be appointed as an agent, because [the phrase] "also you" [implies an equation between you and your agent]. Just as you are a member of the covenant, your agent must be a member of the covenant.2


עוֹשֶׂה אָדָם שָׁלִיחַ לְהַפְרִישׁ לוֹ תְּרוּמוֹת וּמַעַשְׂרוֹת שֶׁנֶּאֱמַר (במדבר יח כח) "כֵּן תָּרִימוּ גַם אַתֶּם" לְרַבּוֹת שְׁלוּחֲכֶם. וְאֵין עוֹשִׂין שָׁלִיחַ עַכּוּ''ם שֶׁנֶּאֱמַר גַם אַתֶּם מָה אַתֶּם בְּנֵי בְּרִית אַף שְׁלוּחֲכֶם בְּנֵי בְּרִית:


There are five [types of individuals] who should not separate terumah and [even] if they do, [the produce] they separated is not considered as terumah: A deaf-mute,3 a mentally or emotionally unstable person, a minor,4 a gentile who separated terumah from produce belonging to a Jew, even with his permission,5 and a person who separates terumah from produce that does not belong to him without the owner's permission.6 If, however, a person separates terumah from his own produce for the produce of others, the produce is terumah and [the colleague's] produce has been prepared for use. The satisfaction [of allocating the terumah] belongs [to the person who separated it and he may] give to whichever priest he desires.


חֲמִשָּׁה לֹא יִתְרֹמוּ וְאִם תָּרְמוּ אֵין תְּרוּמָתָן תְּרוּמָה. הַחֵרֵשׁ. וְהַשּׁוֹטֶה. וְהַקָּטָן. וְהָעַכּוּ''ם שֶׁתָּרַם אֶת שֶׁל יִשְׂרָאֵל וַאֲפִלּוּ בִּרְשׁוּתוֹ. וְהַתּוֹרֵם אֶת שֶׁאֵינוֹ שֶׁלּוֹ שֶׁלֹּא בִּרְשׁוּת הַבְּעָלִים. אֲבָל הַתּוֹרֵם מִשֶּׁלּוֹ עַל שֶׁל אֲחֵרִים הֲרֵי זוֹ תְּרוּמָה וְתִקֵּן פֵּרוֹתֵיהֶם. וְטוֹבַת הֲנָאָה שֶׁלּוֹ שֶׁנּוֹתְנָהּ לְכָל כֹּהֵן שֶׁיִּרְצֶה:


[The following rules apply when a person] separates terumah [from a colleague's produce] without permission or descends into his colleague's field and gathered produce without permission so that he could take them [for himself], but separate some as terumah. When the owner comes and says: "You should have taken better ones,"7 if there are better ones than those separated as terumah, the separation is effective,8 because [the owner] did not object.9 If there are not better ones, his separation is not effective, for his statements were made as an objection.10 If the owner came and gathered produce and added it to the quantity separated,11 whether he possesses better produce or not, his separation is effective.


הַתּוֹרֵם שֶׁלֹּא בִּרְשׁוּת אוֹ שֶׁיָּרַד לְתוֹךְ שְׂדֵה חֲבֵרוֹ וְלִקֵּט פֵּרוֹת שֶׁלֹּא בִּרְשׁוּת כְּדֵי שֶׁיִּקָּחֵם וְתָרַם. אִם בָּא בַּעַל הַבַּיִת וְאָמַר לוֹ כַּלֵּךְ אֵצֶל יָפוֹת. אִם הָיוּ שָׁם יָפוֹת מִמַּה שֶּׁתָּרַם תְּרוּמָתוֹ תְּרוּמָה שֶׁהֲרֵי אֵינוֹ מַקְפִּיד. וְאִם לֹא הָיוּ שָׁם יָפוֹת אֵין תְּרוּמָתוֹ תְּרוּמָה שֶׁלֹּא אָמַר לוֹ אֶלָּא עַל דֶּרֶךְ מִחוּי. וְאִם בָּא בַּעַל הַבַּיִת וְלִקֵּט וְהוֹסִיף בֵּין יֵשׁ לוֹ יָפוֹת מֵהֶן בֵּין אֵין לוֹ תְּרוּמָתוֹ תְּרוּמָה:


There are five12 who should not separate terumah, but if they do, their separation is effective:

a person who is deaf, but not mute, because he cannot hear the blessing,13 a mute who can hear, but not speak and a person who is naked, because they cannot recite the blessing,14 and a person who is drunk15 and a blind person, because they cannot make distinctions and separate the most attractive portion [as terumah].16


חֲמִשָּׁה לֹא יִתְרֹמוּ וְאִם תָּרְמוּ תְּרוּמָתָן תְּרוּמָה. חֵרֵשׁ מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ מִפְּנֵי שֶׁאֵינוֹ שׁוֹמֵעַ הַבְּרָכָה. וְהָאִלֵּם שֶׁשּׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר. וְהֶעָרוּם. מִפְּנֵי שֶׁאֵינָן יְכוֹלִין לְבָרֵךְ. וְהַשִּׁכּוֹר וְהַסּוּמָא מִפְּנֵי שֶׁאֵינָן יְכוֹלִין לְכַוֵּן וּלְהַפְרִישׁ אֶת הַיָּפֶה:


When a minor reaches the age when his vows may be of consequence17 - even though he has not manifested signs of physical maturity and he has not attained majority - separates terumah, his separation is of consequence.18 [This applies] even with regard to terumah mandated by Scriptural Law. [The rationale is that] their vows and their consecration [of property] is valid according to Scriptural Law, as explained in [Hilchot] Nedarim.19


קָטָן שֶׁהִגִּיעַ לְעוֹנַת נְדָרִים אַף עַל פִּי שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת וְלֹא נַעֲשָׂה גָּדוֹל אִם תָּרַם תְּרוּמָתוֹ תְּרוּמָה. וַאֲפִלּוּ בִּתְרוּמָה שֶׁל תּוֹרָה הוֹאִיל וְנִדְרֵיהֶן וְהֶקְדֵּשָׁן קַיָּמִין מִן הַתּוֹרָה כְּמוֹ שֶׁבֵּאַרְנוּ בִּנְדָרִים:

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.


When a person tells his agent: "Go and separate terumah for me" and he goes to separate terumah, but [the principal] does not know whether he [actually] separated terumah or not, [even] when he discovers that terumah was separated from the granary, we do not assume that [he] separated terumah. For with regard to prohibitions, we apply the principle:20 "An agent can be assumed to have carried out his mission," only when that leads to a stringency, not when it leads to a leniency.21 [Instead,] we suspect that another person separated the terumah without his permission.22


הָאוֹמֵר לִשְׁלוּחוֹ צֵא וּתְרֹם לִי וְהָלַךְ לִתְרֹם וְאֵינוֹ יוֹדֵעַ אִם תָּרַם וְאִם לֹא תָּרַם וּבָא וּמָצָא כְּרִי תָּרוּם אֵין חֶזְקָתוֹ תָּרוּם. שֶׁאֵין אוֹמְרִין בְּאִסּוּרִין חֶזְקַת שָׁלִיחַ עוֹשֶׂה שְׁלִיחוּתוֹ לְהָקֵל אֶלָּא לְהַחֲמִיר וְחוֹשֵׁשׁ שֶׁמָּא אַחֵר תָּרַם שֶׁלֹּא בִּרְשׁוּת:


When a person tells his agent: "Go and separate terumah," he should separate according to the temperament of the owner. If he knows that he is parsimonious, he should separate one sixtieth. If he was generous, he should separate one fortieth. If he does not know his temperament, he should make the average separation, one fiftieth. If he intended to make the average separation, but it turned out that he separated one fortieth or one sixtieth, his separation is effective.23 If he intended to add to the average separation, and he separated even one forty-ninth,24 his separation is not effective.25


הָאוֹמֵר לִשְׁלוּחוֹ צֵא וּתְרֹם תּוֹרֵם כְּדַעְתּוֹ שֶׁל בַּעַל הַבַּיִת. אִם הָיָה יוֹדֵעַ בּוֹ שֶׁהוּא בַּעַל עַיִן רָעָה מַפְרִישׁ אֶחָד מִשִּׁשִּׁים. וְאִם הָיָה בַּעַל נֶפֶשׁ שְׂבֵעָה מַפְרִישׁ אֶחָד מֵאַרְבָּעִים. וְאִם אֵינוֹ יוֹדֵעַ דַּעְתּוֹ מַפְרִישׁ לוֹ בֵּינוֹנִית אֶחָד מֵחֲמִשִּׁים. נִתְכַּוֵּן לְבֵינוֹנִית וְעָלְתָה בְּיָדוֹ אֶחָד מֵאַרְבָּעִים אוֹ אֶחָד מִשִּׁשִּׁים תְּרוּמָתוֹ תְּרוּמָה. וְאִם נִתְכַּוֵּן לְהוֹסִיף עַל הַבֵּינוֹנִית וְתָרַם אֲפִלּוּ אֶחָד מִתִּשְׁעִים וְתִשְׁעָה אֵין תְּרוּמָתוֹ תְּרוּמָה:


There is an obligation to separate terumah and tithes from produce belonging to partners, for [Numbers 18:28] speaks of "your tithes," [using a plural term,] implying even from two people.

Partners do not have to receive permission from each other. Instead, whenever anyone separates terumah, the separation is effective. [The following rules apply when] one of them separated terumah and then the other came and separated terumah, because he did not know that his colleague had separated it. If they relied26 on each other, the terumah separated by the second is not of consequence.27 If they did not rely on each other, but the first one separated an appropriate amount, the separation of the second one is of no consequence.28 If the first did not separate the appropriate amount, the separation of the second one is also of consequence.29


פֵּרוֹת הַשֻּׁתָּפִין חַיָּבוֹת בִּתְרוּמָה וּמַעַשְׂרוֹת שֶׁנֶּאֱמַר (במדבר יח כח) "מַעְשְׂרֹתֵיכֶם" אֲפִלּוּ שֶׁל שְׁנַיִם. וְהַשֻּׁתָּפִין אֵינָן צְרִיכִין לִטּל רְשׁוּת זֶה מִזֶּה. אֶלָּא כָּל הַתּוֹרֵם מֵהֶן תְּרוּמָתוֹ תְּרוּמָה. תָּרַם אֶחָד מֵהֶן וּבָא הַשֵּׁנִי וְתָרַם תְּרוּמָה שְׁנִיָּה שֶׁהֲרֵי לֹא יָדַע שֶׁחֲבֵרוֹ תָּרַם. אִם הָיוּ מְמַחִין זֶה עַל זֶה תְּרוּמַת הַשֵּׁנִי אֵינָהּ תְּרוּמָה. וְאִם לֹא הָיוּ מְמַחִין וְתָרַם הָרִאשׁוֹן כַּשִּׁעוּר (אֵין תְּרוּמַת הַשֵּׁנִי תְּרוּמָה לֹא תָּרַם הָרִאשׁוֹן כַּשִּׁעוּר) תְּרוּמַת שְׁנֵיהֶן תְּרוּמָה:


[The following rules apply when a person] tells his agent, his attendant,30 his servant, or his maid-servant to separate terumah and they went to separate the terumah, but he nullified their agency before they made the separation. If the agent did not deviate [from the principal's instructions], his separation is effective.31 If he did deviate, e.g., the principal told him: "Separate from the northern side," and he separated from the southern side, since he nullified the agency previously, the separation is not effective.32


הָאוֹמֵר לְשֻׁתָּפוֹ אוֹ לְבֶן בֵּיתוֹ אוֹ לְעַבְדּוֹ אוֹ לְשִׁפְחָתוֹ לִתְרֹם. וְהָלְכוּ לִתְרֹם וּבִטֵּל שְׁלִיחוּתוֹ קֹדֶם שֶׁיִּתְרֹמוּ. אִם לֹא שִׁנָּה הַשָּׁלִיחַ תְּרוּמָתוֹ תְּרוּמָה. וְאִם שִׁנָּה כְּגוֹן שֶׁאָמַר לוֹ תְּרֹם מִן הַצָּפוֹן וְתָרַם מִן הַדָּרוֹם הוֹאִיל וּבִטֵּל שְׁלִיחוּתוֹ מִקֹּדֶם אֵינָהּ תְּרוּמָה:


[The following rules apply when] a sharecropper separates terumah and the owner [of the land] objects. If he objects before he completes the separation of the terumah, the separation is not of consequence.33 If he objected after the separation, the separation is of consequence.34

Guardians may separate terumah from the property of orphans.35


אָרִיס שֶׁתָּרַם וּבָא בַּעַל הַבַּיִת וְעִכֵּב אִם עַד שֶׁלֹּא תָּרַם עִכֵּב אֵין תְּרוּמָתוֹ תְּרוּמָה וְאִם מִשֶּׁתָּרַם עִכֵּב תְּרוּמָתוֹ תְּרוּמָה. וְהָאַפּוֹטְרוֹפְּסִין תּוֹרְמִין מִנִּכְסֵי יְתוֹמִים:


The separation of terumah by a thief, a robber, and a man of force36 is effective.37 If the owner is pursuing them,38 the separation is not effective.39


הַגַּנָּב וְהַגַּזְלָן וְהָאַנָּס תְּרוּמָתָן תְּרוּמָה. וְאִם הָיוּ הַבְּעָלִים רוֹדְפִין אַחֲרֵיהֶן אֵין תְּרוּמָתָן תְּרוּמָה:


A child, a worker, a servant, and a wife should separate terumah for [produce] that they are eating, but not for the entire [crop].40 For a person should not separate terumah from [produce] that does not belong to him.

When a son eats together with his father41 and a woman [makes] dough,42 they may separate terumah, because they have license to do so.


הַבֵּן וְהַשָּׂכִיר וְהָעֶבֶד וְהָאִשָּׁה תּוֹרְמִין עַל מַה שֶּׁהֵן אוֹכְלִין. אֲבָל לֹא יִתְרְמוּ עַל הַכּל שֶׁאֵין אָדָם תּוֹרֵם דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. הַבֵּן כְּשֶׁאוֹכֵל עִם אָבִיו וְהָאִשָּׁה בְּעִסָּתָהּ תּוֹרְמִין מִפְּנֵי שֶׁהֵן בִּרְשׁוּת:


Workers do not have license to separate terumah without the consent of the owner with the exception of those who tread grapes in the vat. [They are given this license because] if they desired to make the wine impure, they could do so immediately. Since the wine was thus given over to their domain and they were entrusted with it, they are considered as agents. If they separate terumah, the separation is effective.43


הַפּוֹעֲלִים אֵין לָהֶן רְשׁוּת לִתְרֹם שֶׁלֹּא מִדַּעַת בַּעַל הַבַּיִת. חוּץ מִן הַדּוֹרְכִין בְּגַת שֶׁאִם יִרְצוּ לְטַמֵּא אֶת הַיַּיִן הֲרֵי הֵן מְטַמְּאִים מִיָּד. וּלְפִי שֶׁמָּסַר לָהֶן וְהֶאֱמִינָן עַל כֵּן הֲרֵי הֵן כִּשְׁלוּחִין וְאִם תָּרְמוּ תְּרוּמָתָן תְּרוּמָה:


When a worker is told by the owner: "Bring my granary in and separate terumah," but he separates and then brings the granary in, his separation is effective.44


פּוֹעֵל שֶׁאָמַר לוֹ בַּעַל הַבַּיִת כְּנֹס לִי גָּרְנִי וּתְרֹם וְתָרַם וְאַחַר כָּךְ כָּנַס תְּרוּמָתוֹ תְּרוּמָה:


When a gentile separates terumah from his own produce, according to Scriptural Law, the separation is not effective, because he is not obligated to do so.45 [Our Rabbis] decreed that his separation should be effective, because of the wealthy,46 [i.e., they were fearful] lest the money belong to a Jew and he say that it belongs to a gentile to make it exempt.

We cross-examine the gentile who separates terumah. If he says: "I separated it so that it should be like a Jew's," we give it to a priest. If not, it should be entombed, for perhaps his intent was [to dedicate it] to heaven.47

When does the above apply? In Eretz Yisrael. Our Sages did not, however, issue a decree if a gentile separates terumah in the Diaspora.48 We tell him that he is not obligated to do this and the produce is not terumah at all.


הָעַכּוּ''ם שֶׁהִפְרִישׁ תְּרוּמָה מִשֶּׁלּוֹ דִּין תּוֹרָה שֶׁאֵינָהּ תְּרוּמָה לְפִי שֶׁאֵינָן חַיָּבִין. וּמִדִּבְרֵיהֶן גָּזְרוּ שֶׁתִּהְיֶה תְּרוּמָתוֹ תְּרוּמָה מִשּׁוּם בַּעֲלֵי כִּיסִין. שֶׁלֹּא יִהְיֶה זֶה הַמָּמוֹן שֶׁל יִשְׂרָאֵל וְיִתְלֶה אוֹתוֹ בְּעַכּוּ''ם כְּדֵי לְפָטְרוֹ. וּבוֹדְקִין אֶת הָעַכּוּ''ם שֶׁהִפְרִישׁ תְּרוּמָה אִם אָמַר בְּדַעַת יִשְׂרָאֵל הִפְרַשְׁתִּיהָ תִּנָּתֵן לְכֹהֵן. וְאִם לָאו טְעוּנָה גְּנִיזָה שֶׁמָּא בְּלִבּוֹ לַשָּׁמַיִם. בַּמֶּה דְּבָרִים אֲמוּרִים בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל עַכּוּ''ם שֶׁהִפְרִישׁ תְּרוּמָה בְּחוּצָה לָאָרֶץ לֹא גָּזְרוּ עֲלֵיהֶן וּמוֹדִיעִין אוֹתוֹ שֶׁאֵינוֹ צָרִיךְ וְאֵינָהּ תְּרוּמָה כְּלָל:


When a person [makes a separation and] intends to say terumah, but instead says tithes, or intends to say tithes, but instead says terumah, his statement is of no consequence unless his mouth and his heart are in accord.49

If one separates terumah in his mind without uttering anything verbally, the separation is effective, as [implied by Numbers 18:27]: "And your terumah will be considered50 for you as the terumah of the granary." Through thought alone, it becomes terumah.


הַמִּתְכַּוֵּן לוֹמַר תְּרוּמָה וְאָמַר מַעֲשֵׂר. מַעֲשֵׂר וְאָמַר תְּרוּמָה. לֹא אָמַר כְּלוּם. עַד שֶׁיִּהְיֶה פִּיו וְלִבּוֹ שָׁוִין. הִפְרִישׁ תְּרוּמָה בְּמַחֲשַׁבְתּוֹ וְלֹא הוֹצִיא בִּשְׂפָתָיו כְּלוּם הֲרֵי זוֹ תְּרוּמָה שֶׁנֶּאֱמַר (במדבר יח כז) "וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם כַּדָּגָן מִן הַגֹּרֶן" בְּמַחֲשָׁבָה בִּלְבַד תִּהְיֶה תְּרוּמָה:


[The following rules apply when a person] separates terumah with a stipulation. If the stipulation is fulfilled, the separation is effective. If not, it is not effective.51

When a person separates terumah and/or the tithes and then regrets [his act], he may approach a sage and ask for its repeal as other vows are repealed.52 The produce then reverts to being ordinary produce as it was before53 until he makes a separation a second time, [setting aside] either the same produce he separated initially or other produce.


הַמַּפְרִישׁ תְּרוּמָה עַל תְּנַאי אִם נִתְקַיֵּם הַתְּנַאי הֲרֵי הִיא תְּרוּמָה. וְאִם לָאו אֵינָהּ תְּרוּמָה. וְכֵן הַמַּפְרִישׁ תְּרוּמָה וּמַעַשְׂרוֹת וְנִחָם עֲלֵיהֶן הֲרֵי זֶה נִשְׁאַל לְחָכָם וּמַתִּיר לוֹ כְּדֶרֶךְ שֶׁמַּתִּירִין לוֹ שְׁאָר נְדָרִים. וְתַחֲזֹר חֻלִּין כְּמוֹ שֶׁהָיְתָה עַד שֶׁיַּפְרִישׁ פַּעַם שְׁנִיָּה אוֹתָהּ שֶׁהִפְרִישׁ תְּחִלָּה אוֹ פֵּרוֹת אֲחֵרוֹת:


[The following rules apply when a person] separates terumah from a cistern of wine, saying: 54 "Behold [the contents of] this [container] are terumah on the condition that it ascends intact [from the cistern]," [for the condition to have been met, the container] must ascend intact from being broken or spilt. [The stipulation does not cover the wine] becoming impure.55 If [the container] is broken [and the wine] spills back into the cistern, it does not cause the mixture to become meduma.56 If [he lifted the container from the cistern and] put it in a place where if it breaks or rolls, it will not reach the cistern, [should the wine later spill into the cistern], it causes the mixture to become meduma, because the stipulation was fulfilled.


הַתּוֹרֵם בּוֹר שֶׁל יַיִן וְאָמַר הֲרֵי זוֹ תְּרוּמָה עַל מְנָת שֶׁתַּעֲלֶה שָׁלֵם [צָרִיךְ שֶׁתַּעֲלֶה] שָׁלֵם מִן הַשֶּׁבֶר וּמִן הַשְּׁפִיכָה אֲבָל לֹא מִן הַטֻּמְאָה. וְאִם נִשְׁבְּרָה אֵינָהּ מְדַמַּעַת. הִנִּיחָהּ בְּמָקוֹם שֶׁאִם תִּשָּׁבֵר שָׁם אוֹ תִּתְגַּלְגֵּל לֹא תַּגִּיעַ לַבּוֹר הֲרֵי זוֹ מְדַמַּעַת שֶׁכְּבָר נִתְקַיֵּם הַתְּנַאי:


When does the above apply? With regard to the great terumah.57 With regard to terumat ma'aser, by contrast, [different rules apply] because it is permitted to make this separation from produce that is not in the same place.58 [Hence as soon as the container] ascends [from the cistern], his stipulation is considered to have been fulfilled and [the wine separated] is terumat ma'aser, even though [afterwards, the container] breaks or [the wine] spills.59 Needless to say, this applies if [the terumat ma'aser] becomes impure.


בַּמֶּה דְּבָרִים אֲמוּרִים בִּתְרוּמָה גְּדוֹלָה. אֲבָל בִּתְרוּמַת מַעֲשֵׂר שֶׁמֻּתָּר לִתְרֹם שֶׁלֹּא מִן הַמֻּקָּף כֵּיוָן שֶׁעָלְתָה נִתְקַיֵּם תְּנָאוֹ וַהֲרֵי הִיא תְּרוּמַת מַעֲשֵׂר וְאַף עַל פִּי שֶׁנִּשְׁבְּרָה אוֹ שֶׁנִּשְׁפְּכָה וְאֵין צָרִיךְ לוֹמַר שֶׁנִּטְמֵאת:


When a person says: "The produce in the upper portion [of this container] is terumah and that in its lower portion is ordinary produce" or "The produce in the upper portion [of this container] is ordinary produce and that in its lower portion is terumah," his statements are effective.60 For the matter is dependent on the thought of the person making the separation.


הָאוֹמֵר שֶׁלְּמַעְלָה תְּרוּמָה וְשֶׁלְּמַטָּה חֻלִּין אוֹ שֶׁלְּמַעְלָה חֻלִּין וְשֶׁלְּמַטָּה תְּרוּמָה דְּבָרָיו קַיָּמִין שֶׁהַדָּבָר תָּלוּי בְּדַעַת הַתּוֹרֵם:


When a person separates terumah from [grain in] a granary, he must have the intent in his heart that [the produce separated] will be terumah for this grain heap, the stalks of wheat that were cut [and not threshed], [the grain] on the side of the grain heap, and [the kernels] in the straw.61 When a person separates terumah from a vat [of wine], he must have the intent in his heart that he is separating terumah for [the wine absorbed] in the kernels and the peels.

When a person separates terumah from a cistern of wine,62 he must have the intent in his heart that he is separating terumah for [the wine absorbed] in the peat.63 [in all the above instances,] if he separates terumah without having a specific intent, all of the produce is included. For it is a condition of the court that [when one separates terumah, it] includes everything.64 When a person separates terumah from a basket of figs and other figs are found at the side of the basket, terumah need not be separated from them, because in his heart, a person has the intent to separate terumah for all the produce.


הַתּוֹרֵם אֶת הַגֹּרֶן צָרִיךְ שֶׁיְּכַוֵּן אֶת לִבּוֹ שֶׁתִּהְיֶה זוֹ תְּרוּמָה עַל הַכְּרִי וְעַל מַה שֶׁבַּקּוּטְעִין וְעַל מַה שֶּׁבַּצְּדָדִין וְעַל מַה שֶּׁבְּתוֹךְ הַתֶּבֶן. הַתּוֹרֵם אֶת הַיֶּקֶב צָרִיךְ שֶׁיְּכַוִּן אֶת לִבּוֹ לִתְרֹם עַל מַה שֶּׁבַּחַרְצַנִּין וְעַל מַה שֶּׁבַּזַּגִּין. הַתּוֹרֵם אֶת הַבּוֹר שֶׁל יַיִן צָרִיךְ שֶׁיְּכַוֵּן אֶת לִבּוֹ לִתְרֹם עַל מַה שֶּׁבַּגֶּפֶת. וְאִם לֹא נִתְכַּוֵּן אֶלָּא תָּרַם סְתָם נִפְטָר הַכּל. שֶׁתְּנַאי בֵּית דִּין הוּא שֶׁהַתְּרוּמָה עַל הַכּל. הַתּוֹרֵם כַּלְכָּלָה שֶׁל תְּאֵנִים וְנִמְצְאוּ תְּאֵנִים בְּצַד הַכַּלְכָּלָה הֲרֵי אֵלּוּ פְּטוּרִין מִפְּנֵי שֶׁבְּלִבּוֹ לִתְרֹם עַל הַכּל: