חמשה לא יתרומו – A number to exclude that which Rabbi Yehuda says further on (Mishnah 3), “A minor who did not bring forth two [pubic] hairs, his [separation of] heave-offering/Terumah/priest’s due is not a heave-offering, which tells us that his [separation of] heave-offering is not Terumah (the 2% initial sacred gift that one gives to the Kohen).

החרש והשוטה והקטן – All of them are derived from one Biblical verse, as it is written (Exodus 25:2): “Tell the Israelite people to bring Me gifts; [you shall accept for Me] from every person whose heart so moves him.” [The words] "אל בני ישראל" /”to the Israelite people” -except for a heathen; [the words] מאת כל איש/“from every person” – except for a minor; [the words] "אשר ידבנו לבו"/”whose heart so moves him” – except for a deaf-mute and imbecile, who lack the temperament to be able to donate. And a minor is not able [even] to do a little, from [the words] "אשר ידבנו לבו"/”whose heart so moves him,” for there is a minor who arrived at the season of taking vows, who has the temperament to be able to donate. [The words] "וזאת התרומה אשר תקחו מאתם"/”And these are the gifts that you shall accept from them” (verse 3), excluding to the person who donates what is not his. And the “imbecile”- who loses what they give him is called an imbecile/"שוטה".

אפילו ברשות – [even with the permission] of a Jew as an Israelite made him his agent to give Terumah/the heave-offering, his donation of Terumah is not a donation, as it is written (Numbers 18:28) “So shall you on your part set aside a gift [for the LORD from all the tithes that you receive from the Israelites]…” – also to include your agents. Just as you are members of the covenant, so also your agents [must be] members of the covenant (“Jews”).

לא יתרום – ab initio for one needs to let his ears hear as he makes the blessing (see Mishnah Berakhot, Chapter 3, Mishnah 3 which also deals with the issue of “letting his ears hear”/"צריך להשמיע לאזניו" .

חרש שדברו בו חכמים – it is not a general principle, for at the beginning of Tractate Hagigah it is taught that a deaf person who speaks but does not hear is included, and in the chapter מצות חליצה/The command of Halitzah (see specifically, Mishnah 4), regarding the subject of “removing the shoe” [of the dead husband’s brother who refuses to perform a levirate marriage].

שאינו שומע ואינו מדבר – who born deaf from his mother’s womb, and since he never heard what they are saying to him, it is impossible for him that he could speak.

רבי יהודה אומר: תרומתו תרומה – de facto, for Rabbi Yehuda does not [hold] by this interpretation of מאת כל איש/”from every person” (Exodus 25:2) -except for a minor.

עד שלא בא לעונת נדרים – A male at the age of twelve years and one day and a female at the age of eleven years and one day, and from that period onward, if he donated the Terumah/the sacred heave-offering (2% gift to the Kohen), what he set aside is Terumah. And the Halakha is according to Rabbi Yosi.

אין תורמין זיתים על השמן – He who has [olive] oil that he is liable to separate from it the [sacred] heave-offering (i.e., the 2% for the Kohen) and olives that he is liable to separate from them the [sacred] heave-offering is not able to give from [sacred] heave-offering from the olives according to the measure that he has to donate for the olives and the oil [together], and to be exempt from [donating] the oil with the heave-offering of the olives, as it is written (Numbers 18:27): “[This shall be accounted to you as your gift.] As with the new grain from the threshing floor [or the flow from the vat],” – from what is completed [you donate as heave-offering] for what is completed but you do not [donate as heave-offering] from what is not complete on what is complete.

ואם תרם בית שמאי אומרים: תרומת עצמן יש להן – that is to say, there is no [sacred] heave-offering here, other than only on the olives, but not on the oil.

ובית הלל אומרים: אינה תרומה – for since he had the intention of donating [the heave-offering/priest’s due] also on the oil, there is no Terumah/heave-offering – neither on the olives nor on the oil, and it is as if he had not donated the [sacred] heave-offering at all.

אין תורמין מן הלקט מן השכחה ומן הפאה – whomever has a heap of produce, pending the separation of sacred gifts to the Kohanim and Levites may not set aside upon it priest’s due from produce that fell, was forgotten [in the field] or from the corner of the field that is in his hand, as these are gifts to the poor and one cannot to make his heaps of produce pending separation of the sacred gifts legally fit for use by giving the priestly due with the gifts to the poor.

Concerning that which is הפקר/ownerless, it is written (Deuteronomy 14:29): “Then the Levite, who has not hereditary portion as you have….” from what you have and that he lacks, you are required to give, excluding that which is ownerless, for both your hand and his hand are equivalent [concerning this].

ולא ממעשר ראשון שנטלה תרומתו – We do not donate from it the Kohen’s share of the produce (2%) on a pile of produce requiring separation of Levitical and Priestly tithes that is in his hand, and it was necessary for us to teach where they placed the son of a Levite ahead of a Kohen with regard to sheaves that are exempt from the “great Terumah”[the 2% that goes to the Kohen], and specifically where he took his priest’s due , but where he did not take his priest’s due, he can make the donation as it is taught in [Midrash] Sifrei [Bemidbar/Numbers, Piska 119] : From where does the son of a Levite who wanted to take from his First Tithe – the Great Terumah (the 2% for the Kohen), from where [do we learn] that he may do this? As the inference teaches us: (Numbers 18:24): “For it is the tithes set aside by the Israelites as a gift to the LORD [that I gave to the Levites their share]...,” that if he wanted to make it priest’s due for others, he may do so; he may, even after he has taken his priest’s due – he may make it priest’s due for others, as the inference teaches us (Numbers 18:29): “the part that of that is to be consecrated.” As long as its holiness is within it, he can make it Terumah/priest’s due for others; but if its holiness is not within it, he cannot make it Terumah for others.

ולא ממעשר שני והקדש שנפדו – This Tanna holds that Second Tithe [belongs] to On-High (God), and where it wasn’t redeemed, it is obvious that he cannot to make things legally fit for use by giving the priestly dues with his pile of produce which is forbidden to be eaten pending the separation of priestly gifts with the monies of On-High (God); but, where they had been redeemed, I might think I would say, that he is able to make them “the great Terumah’ (the 2% gift to the Kohen) on his produce which is forbidden to be eaten pending the separation of priestly gifts, and should you say, that this also is obvious, for that which is completely non-sacred is what is necessary, for where they were zealous with the sheaves, where he is exempt from [donating] the priest’s due/Terumah Gedolah , as we explained for First Tithe. והקדש שנפדה – It is also necessary when he sanctifies (i.e., as a gift to the Temple) produce which is forbidden to be eaten pending the separation of priestly gifts, and the treasure has smoothed out the pile and afterwards redeemed it, that it is exempt from Terumah/priest’s due. -

מן הפטור על החיוב – such as from produce that had not yet grown one-third (i.e., not one-third ripe), which are exempt from tithes on the produce instead of from produce that had grown one-third (i.e., that was one-third ripe).

ולא מן התלוש על המחובר – as it is written (Numbers 18:26): “you shall set aside from them [one-tenth of the tithe as a gift to the LORD],” you shall not give from what is detached instead of what is attached, and not what is attached instead of what is detached, for the language הרמה/separating the priest’s gift does not belong other than with detached [produce], and from it, it implies, that the priest’s due and the non-sacred produce are similar.

מן החדש על הישן – from the produce of this year instead of the produce from the previous year nor the produce from the previous year instead of from the produce of this year, as it is written (Deuteronomy 14:22): “that is brought from the field every year,” but a field that produces two harvesting seasons in a year such as a field which needs irrigation you make the gift of priest’s due from this [year] instead of from the produce of the previous year.

ולא מפירות הארץ על פירות חוצה לארץ – As it is written (Leviticus 27:30): “All tithes from the land, whether seed from the ground [or fruit from the tree, are the LORD’s…,” the Biblical verse reveals concerning [First] Tithe and the same law applies for Terumah/priest’s due, and similarly, one does not donate as priest’s due from the produce of the Land of Israel instead of the produce that is found in Syria, nor from the produce that is in Syria instead of the produce from the Land of Israel.

חמשה לא יתרומו – This number excludes from what Rabbi Yehuda said [in Mishnah 3] that a minor who donated the priest’s due/heave-offering, his donation is an offering.

האלם – and he hears but stopped speaking as a result of illness, he should not donate priest’s due because he is unable to recite the Blessing. And similarly, is unable to recite the blessing , as it is written (Deuteronomy 23:15): “[Since the LORD your God moves about in your camp to protect you…]; let Him not find anything unseemly among you [and turn away from you];” at the time when you speak about it, He will not find anything unseemly.

ובעל קרי – also at the time of the ordinance in His presence for since his ritual immersion has been nullified, he was not able to recite the blessing as it is taught in the Mishnah [i.e. Berakhot, Chapter 3, Mishnah 4] that one to whom a pollution (i.e., nocturnal emission) occurred, only thinks (i.e., recites the Shema] in his heart (which, according to Talmud Berakhot 20b – that reviewing a passage in one’s mind is as good as loud recitation).

והשכור והסומא – who do not know how to single out/sift from that which is fine and we require that the person who donates the priest’s due/Terumah sift and donate that which is fine, as it is written (Numbers 18:29): “from each thing its best portion, [the part thereof that is to be consecrated];” and a drunk person is called such as all who are unable to speak in the presence of the King as a result of his drunkenness.

אין תורמין לא במדה – As it is written (Numbers 18:27): “ This shall be accounted to you as your gift…” by thought, you donate [the sacred gift], that is to say, by estimation, but you do not donate neither by measure nor by weight nor by number. And even though this Biblical verse is written concerning the tithe of the tithe which the Levite owes to the Kohen (Numbers 18:26 – which is 10% of what he had received from Israelites -תרומת מעשר ), if it has no relation to the tithe of the tithe, for the Torah indeed had given it a measure, and he must measure in order that he gives the appropriate size/limit.

הזיתים הנכתשים – it was customary to crush olives in a mortar-shaped cavity to remove their oil.

תרומתו תרומה – it is completed, from the Torah.

ויחזור ויתרום – from the perspective of the Rabbis, after he has completed the pounding of those olives and the treading of the grapes, he will go back and remove the priest’s due a second time according to the measure that is needed for oil and win that he has removed.

הראשונה מדמעת – if it fell to less than one-hundred [parts] non-holy produce, everything is made subject to the law of Terumah through an admixture and it is prohibited to “foreigners” (i.e., non-Kohanim) and everything is sold to a Kohen – for it is complete priest’s due according to the Torah.

וחייבין עליה חומש – a foreigner (i.e., non-Kohen) who eats it inadvertently pays the principle and [an additional] one-fifth according to the law regarding all foreigners who eat priest’s due.

אבל לא שניה – because it is not other than a Rabbinic ordinance; therefore it is not eaten until priest’s due and tithes are separated from it from another placer, since from the Torah, it is completely produce that cannot be eaten until Levitical and Priestly gifts have been separated, and if you ask – what is the difference here when one separates priest’s due from [olive] oil instead of from pounded olives, that his separated priest’s due is priest’s due, and then separates priest’s due again and what is the difference above concerning one who separates priest’s due olives instead of [olive] oil and grapes instead of wine where his separation of priest’s due is not priest’s due? And one can say that regarding a person who separates priest due from olives instead of [olive] oil, where there is a loss to the Kohen, his separating priest’s due is priest’s due/Terumah, but that the Rabbis are they who decreed that he should go back and separate priest’s due once again.

זיתים הנכבשים – olives that are salty or pickled in wine or vinegar in order that they would be preserved and would be consider as something where its preparation had been completed; therefore, we separate priest’s due from the [olive] oil on them, and especially, [olive] oil instead of the olives which are about to have their oil removed from them, and similar wine in place of grapes which are about to be trodden upon – that is what is prohibited to from it the priest’s due, but wine in place of raisins, and [olive] oil in place of olives that are pickled is permitted, and when he separates the priest’s due from the [olive] - instead of the preserved olives, and from the wine instead of the raisins, he separates the priest’s due according to the appropriate oil that came out from the preserved olives and according to the appropriate wine that came out from the grapes.

אין צריך לתרום – since when he separated the priest’s due, he did so well, for at that hour, they were meant to be eaten.

אין תורמים מדבר שנגמרה מלאכתו – from something that was shaped into an even pile.

על דבר שלא נגמרה מלאכתו – that was not shaped into an even pile, as it is written (Numbers 18:27): “As with the new grain from the threshing floor or from the flow from the vat,” that whose preparation is completed with that which is completed and not from that whose preparation has been completed in place of that which is completed and not from what is not completed in place of what is completed.

ואם תרם תרומתו תרומה – and specifically for the rest of the produce, but when one donates for priest’s due from olives in place of olive oil or from grapes in place of wine, that which we said above (Mishnah 4), that his donation of priest’s due is not a valid gift, because there is a loss to the Kohen as we have said.