1A 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. 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. אעוֹשֶׂה אָדָם שָׁלִיחַ לְהַפְרִישׁ לוֹ תְּרוּמוֹת וּמַעַשְׂרוֹת, שֶׁנֶּאֱמַר "כֵּן תָּרִימוּ גַם אַתֶּם" (במדבר יח, כח) - לְרַבּוֹת אֶת הַשָּׁלִיחַ. וְאֵין עוֹשִׂין שָׁלִיחַ גּוֹי, שֶׁנֶּאֱמַר "גַּם אַתֶּם" - מַה אַתֶּם בְּנֵי בְּרִית, אַף שְׁלוּחֲכֶם בְּנֵי בְּרִית.
2There 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, a mentally or emotionally unstable person, a minor, a gentile who separated terumah from produce belonging to a Jew, even with his permission, and a person who separate terumah from produce that does not belong to him without the owner’s permission. 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.בחֲמִשָּׁה לֹא יִתְרֹמוּ, וְאִם תָּרְמוּ - אֵין תְּרוּמָתָן תְּרוּמָה: הַחֵרֵשׁ, וְהַשּׁוֹטֶה, וְהַקָּטָן, וְהַנָּכְרִי שֶׁתָּרַם שֶׁל יִשְׂרָאֵל וְאַפִלּוּ בִּרְשׁוּתוֹ, וְהַתּוֹרֵם אֶת שֶׁאֵינוֹ שֶׁלּוֹ שֶׁלֹּא בִּרְשׁוּת הַבְּעָלִים. אֲבָל הַתּוֹרֵם מִשֶּׁלּוֹ עַל שֶׁל אֲחֵרִים - הֲרֵי זוֹ תְּרוּמָה, וְתִקֵּן פֵּרוֹתֵיהֶם; וְטוֹבַת הֲנָאָה שֶׁלּוֹ, שֶׁנּוֹתְנָהּ לְכָל כּוֹהֵן שֶׁיִּרְצֶה.
3The 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,” if there are better ones than those separated as terumah, the separation is effective, because the owner did not object. If there are not better ones, his separation is not effective, for his statements were made as an objection. If the owner came and gathered produce and added it to the quantity separated, whether he possesses better produce or not, his separation is effective.גהַתּוֹרֵם שֶׁלֹּא בִּרְשׁוּת אוֹ שֶׁיָּרַד לְתוֹךְ שְׂדֵה חֲבֵרוֹ וְלִקֵּט פֵּרוֹת שֶׁלֹּא בִּרְשׁוּת כְּדֵי שֶׁיִּקָּחֵם וְתָרַם: אִם בָּא בַּעַל הַבַּיִת וְאָמַר לוֹ 'כַּלֵּךְ אֵצֶל הַיָּפוֹת': אִם הָיוּ שָׁם יָפוֹת מִמַּה שֶׁתָּרַם - תְּרוּמָתוֹ תְּרוּמָה, שֶׁהֲרֵי אֵינוֹ מַקְפִּיד; וְאִם לֹא הָיוּ שָׁם יָפוֹת מִמַּה שֶׁתָּרַם - אֵין תְּרוּמָתוֹ תְּרוּמָה, שֶׁלֹּא אָמַר לוֹ אֶלָא דֶּרֶךְ מִחוּי. וְאִם בָּא בַּעַל הַבַּיִת וְלִקֵּט וְהוֹסִיף - בֵּין יֵשׁ לוֹ יָפוֹת מֵהֶן בֵּין אֵין לוֹ, תְּרוּמָתוֹ תְּרוּמָה.
4There are five type of people 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, a mute who can hear, but not speak and a person who is naked, because they cannot recite the blessing, and a person who is drunk and a blind person, because they cannot make distinctions and separate the most attractive portion as terumah. דחֲמִשָּׁה לֹא יִתְרֹמוּ, וְאִם תָּרְמוּ - תְּרוּמָתָן תְּרוּמָה: חֵרֵשׁ מְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ, לְפִי שֶׁאֵינוֹ שׁוֹמֵעַ הַבְּרָכָה; וְהָאִלֵּם שֶׁשּׁוֹמֵעַ וְאֵינוֹ מְדַבֵּר וְהֶעָרֹם, מִפְּנֵי שֶׁאֵינָן יְכוֹלִין לְבָרֵךְ; וְהַשִּׁכּוֹר וְהַסּוּמָא, מִפְּנֵי שֶׁאֵינָן יְכוֹלִין לְכַוֵּן וּלְהַפְרִישׁ אֶת הַיָּפֶה.
5When a minor reaches the age when his vows may be of consequence- even though he has not manifested signs of physical maturity and he has not attained majority - separates terumah, his separation is of consequence. 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. הקָטָן שֶׁהִגִּיעַ לְעוֹנַת נְדָרִים, אַף עַל פִּי שֶׁלֹּא הֵבִיא שְׁתֵּי שְׂעָרוֹת, וְלֹא נַעֲשָׂה גָּדוֹל - אִם תָּרַם, תְּרוּמָתוֹ תְּרוּמָה, וְאַפִלּוּ בִּתְרוּמָה שֶׁל תּוֹרָה, הוֹאִיל וְנִדְרֵיהֶן וְהֶקְדֵּשָׁן קַיָּמִין מִן הַתּוֹרָה, כְּמוֹ שֶׁבֵּאַרְנוּ בִּנְדָרִים.
6When 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: “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. Instead, we suspect that another person separated the terumah without his permission. והָאוֹמֵר לִשְׁלוּחוֹ 'צֵא וּתְרֹם לִי', וְהָלַךְ לִתְרֹם, וְאֵינוֹ יוֹדֵעַ אִם תָּרַם אוֹ לֹא תָרַם, וּבָא וּמָצָא כְּרִי תָּרוּם - אֵין חֶזְקָתוֹ תָּרוּם; שֶׁאֵין אוֹמְרִין בָּאִסּוּרִין 'חֶזְקַת שָׁלִיחַ עוֹשֶׂה שְׁלִיחוּתוֹ' לְהָקֵל, אֶלָא לְהַחְמִיר; וְחוֹשֵׁשׁ שֶׁמָּא אַחֵר תָּרַם שֶׁלֹּא בִּרְשׁוּת.
7When 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. If he intended to add to the average separation, and he separated even one forty-ninth, his separation is not effective. זהָאוֹמֵר לִשְׁלוּחוֹ 'צֵא וּתְרֹם', תּוֹרֵם כְּדַעְתּוֹ שֶׁל בַּעַל הַבַּיִת: אִם הָיָה יוֹדֵעַ בּוֹ שֶׁהוּא בַּעַל עַיִן רָעָה, מַפְרִישׁ אֶחָד מִשִּׁשִּׁים; וְאִם בַּעַל נֶפֶשׁ שְׂבֵעָה, מַפְרִישׁ לוֹ אֶחָד מֵאַרְבָּעִים. וְאִם אֵינוֹ יוֹדֵעַ דַּעְתּוֹ - מַפְרִישׁ לוֹ בְּבֵינוֹנִית, אֶחָד מֵחֲמִשִּׁים. נִתְכַּוֵּן לְבֵינוֹנִית, וְעָלְתָה בְּיָדוֹ אַחַת מֵאַרְבָּעִים אוֹ אַחַת מִשִּׁשִּׁים - תְּרוּמָתוֹ תְּרוּמָה. וְאִם נִתְכַּוֵּן לְהוֹסִיף עַל הַבֵּינוֹנִית, וְתָרַם אַפִלּוּ אַחַת מִתִּשְׁעָה וְאַרְבָּעִים - אֵין תְּרוּמָתוֹ תְּרוּמָה.
8There 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 relied on each other, the terumah separated by the second is not of consequence. 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. If the first did not separate the appropriate amount, the separation of the second one is also of consequence. חפֵּרוֹת הַשֻּׁתָּפִין חַיָּבִין בִּתְרוּמָה וּמַעַשְׂרוֹת, שֶׁנֶּאֱמַר "מַעְשְׂרֹתֵיכֶם" (במדבר יח, כח) - אַפִלּוּ שֶׁל שְׁנַיִם. וְהַשֻּׁתָּפִין אֵין צְרִיכִין לִטֹּל רְשׁוּת זֶה מִזֶּה, אֶלָא כָּל הַתּוֹרֵם מֵהֶן, תְּרוּמָתוֹ תְּרוּמָה. תָּרַם אֶחָד מֵהֶן, וּבָא הַשֵּׁנִי וְתָרַם תְּרוּמָה, שֶׁהֲרֵי לֹא יָדַע שֶׁתָּרַם חֲבֵרוֹ: אִם הָיוּ מְמַחִין זֶה עַל זֶה, תְּרוּמַת הַשֵּׁנִי אֵינָהּ תְּרוּמָה; וְאִם לֹא הָיוּ מְמַחִין וְתָרַם הָרִאשׁוֹן כַּשִּׁעוּר, אֵין תְּרוּמַת הַשֵּׁנִי תְּרוּמָה. וְאִם לֹא תָרַם הָרִאשׁוֹן כַּשִּׁעוּר, תְּרוּמַת שְׁנֵיהֶן תְּרוּמָה.
9The following rules apply when a person tells his agent, his attendant, 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. 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. טהָאוֹמֵר לְשֻׁתָּפוֹ אוֹ לְבֶן בֵּיתוֹ אוֹ לְעַבְדוֹ וְשִׁפְחָתוֹ 'תְּרֹם', 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.
10The 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. If he objected after the separation, the separation is of consequence. Guardians may separate terumah from the property of orphans. יאָרִיס שֶׁתָּרַם, וּבָא בַּעַל הַבַּיִת וְעִכֵּב: אִם עַד שֶׁלֹּא תָרַם עִכֵּב, אֵין תְּרוּמָתוֹ תְּרוּמָה; וְאִם מִשֶּׁתָּרַם עִכֵּב, תְּרוּמָתוֹ תְּרוּמָה. וְהָאַפּוֹטְרוֹפְּסִין תּוֹרְמִין נִכְסֵי יְתוֹמִים.
11The separation of terumah by a thief, a robber, and a man of force is effective. If the owner is pursuing them, the separation is not effective. יאהַגַּנָּב וְהַגַּזְלָן וְהָאַנָּס, תְּרוּמָתָן תְּרוּמָה. וְאִם הָיוּ הַבְּעָלִים רוֹדְפִין, אֵין תְּרוּמָתָן תְּרוּמָה.
12A child, a worker, a servant, and a wife should separate terumah for produce that they are eating, but not for the entire crop. For a person should not separate terumah from produce that does not belong to him. When a son eats together with his father and a woman makes dough, they may separate terumah for it all, because they have license to do so.יבהַבֵּן וְהַשָּׂכִיר וְהָעֶבֶד וְהָאִשָּׁה, תּוֹרְמִין עַל מַה שֶׁהֵן אוֹכְלִין. אֲבָל לֹא יִתְרֹמוּ עַל הַכֹּל, שֶׁאֵין אָדָם תּוֹרֵם דָּבָר שֶׁאֵינוֹ שֶׁלּוֹ. הַבֵּן כְּשֶׁאוֹכֵל עִם אָבִיו, וְהָאִשָּׁה בְּעִיסָתָהּ - תּוֹרְמִין, מִפְּנֵי שֶׁהֵן בִּרְשׁוּת.
13Workers 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. יגהַפּוֹעֲלִים - אֵין לָהֶן רְשׁוּת לִתְרֹם שֶׁלֹּא מִדַּעַת בַּעַל הַבַּיִת, חוּץ מִן הַדּוֹרְכִין בַּגַּת; שֶׁאִם יִרְצוּ לְטַמֵּא אֶת הַיַּיִן, הֲרֵי הֵן מְטַמְּאִים אוֹתוֹ מִיָּד, וּלְפִי שֶׁמָּסַר לָהֶן וְהֶאֱמִינָם עַל כָּךְ - הֲרֵי הֵן כִּשְׁלוּחִין, וְאִם תָּרְמוּ, תְּרוּמָתָן תְּרוּמָה.
14When 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. ידוּפוֹעֵל שֶׁאָמַר לוֹ בַּעַל הַבַּיִת 'כְּנֹס לִי גָּרְנִי וּתְּרוֹם', וְתָרַם, וְאַחַר כָּךְ כָּנַס - תְּרוּמָתוֹ תְּרוּמָה.
15When 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. Our Rabbis decreed that his separation should be effective, because of the wealthy, i.e., they were fearful lest the money belong to a Jew and he say that it belong 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. טוהַנָּכְרִי שֶׁהִפְרִישׁ תְּרוּמָה מִשֶּׁלּוֹ - דִּין תּוֹרָה שֶׁאֵינָהּ תְּרוּמָה, לְפִי שֶׁאֵינוֹ חַיָּב. וּמִדִּבְרֵיהֶן גָּזְרוּ שֶׁתִּהְיֶה תְּרוּמָתָן תְּרוּמָה; גְּזֵרָה מִשּׁוּם בַּעֲלֵי כִּיסִין, שֶׁלֹּא יִהְיֶה זֶה הַמָּמוֹן לְיִשְׂרָאֵל וְיִתְלֶה אוֹתוֹ בַּגּוֹי כְּדֵי לְפָטְרוֹ. וּבוֹדְקִין אֶת הַגּוֹי שֶׁהִפְרִישׁ תְּרוּמָה: אִם אָמַר 'בְּדַעַת יִשְׂרָאֵל הִפְרַשְׁתִּיהָ', תִּנָּתֵן לַכּוֹהֵן; וְאִם לָאו - טְעוּנָה גְּנִיזָה, שֶׁמָּא בְּלִבּוֹ לַשָּׁמַיִם.
When does the above apply? In Eretz Yisrael. Our Sages did not, however, issue a decree if a gentile separates terumah in the Diaspora. We tell him that he is not obligated to do this and the produce is not terumah at all.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּאֶרֶץ יִשְׂרָאֵל. אֲבָל גּוֹי שֶׁהִפְרִישׁ תְּרוּמָה בְּחוּצָה לָאָרֶץ, לֹא גָזְרוּ עָלֶיהָ. וּמוֹדִיעִין אוֹתוֹ שֶׁאֵינוֹ צָרִיךְ, וְאֵינָהּ תְּרוּמָה כְּלָל.
16When 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. 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 considered for you as the terumah of the granary.” Through thought alone, it becomes terumah.טזהַמִּתְכַּוֵּן לוֹמַר תְּרוּמָה וְאָמַר מַעֲשֵׂר, מַעֲשֵׂר וְאָמַר תְּרוּמָה - לֹא אָמַר כְּלוּם, עַד שֶׁיִּהְיֶה פִּיו וְלִבּוֹ שָׁוִין. הִפְרִישׁ תְּרוּמָה בְּמַחְשַׁבְתּוֹ וְלֹא הוֹצִיא בִּשְׂפָתָיו כְּלוּם - הֲרֵי זוֹ תְּרוּמָה, שֶׁנֶּאֱמַר "וְנֶחְשַׁב לָכֶם תְּרוּמַתְכֶם" (במדבר יח, כז) - בְּמַחְשָׁבָה בִּלְבָד תִּהְיֶה תְּרוּמָה.
17The 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.יזהַמַּפְרִישׁ תְּרוּמָה עַל תְּנַאי: אִם נִתְקַיֵּם הַתְּנַאי, הֲרֵי הִיא תְּרוּמָה; וְאִם לֹא נִתְקַיֵּם, אֵינָהּ תְּרוּמָה.
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. The produce then reverts to being ordinary produce as it was before until he makes a separation a second time, setting aside either the same produce he separated initially or other produce.וְכֵן הַמַּפְרִישׁ תְּרוּמָה אוֹ מַעַשְׂרוֹת וְנִחַם עֲלֵיהֶן - הֲרֵי זֶה נִשְׁאָל עֲלֵיהֶן לְחָכָם וּמַתִּיר לוֹ, כְּדֶרֶךְ שֶׁמַּתִּירִין שְׁאָר הַנְּדָרִים; וְתַחְזֹר חֻלִּין כְּמוֹת שֶׁהָיְתָה - עַד שֶׁיַּפְרִישׁ פַּעַם שְׁנִיָּה אוֹתָהּ שֶׁהִפְרִישׁ תְּחִלָּה אוֹ פֵּרוֹת אֲחֵרוֹת.
18The following rules apply when a person separates terumah from a cistern of wine, saying: “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.יחהַתּוֹרֵם בּוֹר שֶׁל יַיִן, וְאָמַר 'הֲרֵי זוֹ תְּרוּמָה עַל מְנַת שֶׁתַּעֲלֶה שָׁלֵם' - צָרִיךְ שֶׁתַּעֲלֶה שָׁלֵם מִן הַשֶּׁבֶר וּמִן הַשְּׁפִיכָה, אֲבָל לֹא מִן הַטֻּמְאָה.
If the container is broken and the wine spills back into the cistern, it does not cause the mixture to become meduma.וְאִם נִשְׁבְּרָה, אֵינָהּ מְדַמַּעַת.
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.הִנִּיחָהּ בְּמָקוֹם שֶׁאִם תִּשָּׁבֵר שָׁם אוֹ תִּתְגַּלְגֵּל לֹא תַגִּיעַ לַבּוֹר - הֲרֵי זוֹ מְדַמַּעַת, שֶׁכְּבָר נִתְקַיֵּם תְּנָאוֹ.
19When does the above apply? With regard to the great terumah. 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. 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. Needless to say, this applies if the terumat ma’aser becomes impure.יטבַּמֶּה 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 נִשְׁפְּכָה, וְאֵין צָרִיךְ לוֹמַר שֶׁנִּטְמֵאת.
20When 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. For the matter is dependent on the thought of the person making the separation.כהָאוֹמֵר 'שֶׁלְּמַעְלָה תְּרוּמָה וְשֶׁלְּמַטָּה חֻלִּין' אוֹ 'שֶׁלְּמַעְלָה חֻלִּין וְשֶׁלְּמַטָּה תְּרוּמָה' - דְּבָרָיו קַיָּמִין, שֶׁהַדָּבָר תָּלוּי בְּדַעַת הַתּוֹרֵם.
21When 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.כאהַתּוֹרֵם אֶת הַגֹּרֶן - צָרִיךְ שֶׁיְּכַוֵּן אֶת לִבּוֹ שֶׁתִּהְיֶה זוֹ תְּרוּמָה עַל הַכְּרִי, וְעַל מַה שֶׁבַּקְּטִיעִין, וְעַל מַה שֶׁבַּצְּדָדִין, וְעַל מַה שֶׁבְּתוֹךְ הַתֶּבֶן.
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.הַתּוֹרֵם אֶת הַיֶּקֶב - צָרִיךְ שֶׁיְּכַוֵּן אֶת לִבּוֹ לִתְרֹם עַל מַה שֶׁבַּחַרְצַנִּין, וְעַל מַה שֶׁבַּזַּגִין.
When a person separates terumah from a cistern of wine, he must have the intent in his heart that he is separating terumah for the wine absorbed in the peat.הַתּוֹרֵם אֶת הַבּוֹר שֶׁל יַיִן, צָרִיךְ שֶׁיְּכַוֵּן אֶת לִבּוֹ לִתְרֹם עַל מַה שֶׁבַּגֶּפֶת.
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.וְאִם לֹא נִתְכַּוֵּן, אֶלָא תָּרַם סְתָם - נִפְטַר הַכֹּל; שֶׁתְּנַאי בֵּית דִּין הוּא שֶׁהַתְּרוּמָה עַל הַכֹּל.
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 כַּלְכָּלָה שֶׁל תְּאֵנִים, וְנִמְצְאוּ תְּאֵנִים בְּצַד הַכַּלְכָּלָה - הֲרֵי אֵלּוּ פְּטוּרִין, מִפְּנֵי שֶׁבְּלִבּוֹ לִתְרֹם עַל הַכֹּל.