Terumah may be used for eating, drinking, and smearing upon oneself, for smearing upon oneself is equivalent to drinking, as [indicated by Psalms 109:18]: "It has entered his innards like water and like oil into his bones." And drinking is like eating.¹ in all the ways one ordinarily benefits from produce. [One should] eat a substance fit to be eaten, drink a substance fit to be drunk, and smear a substance fit to be smeared. One should not smear wine and vinegar.² One may, however, smear oneself with pure oil³ oil. Since it is fit to be used for a person's direct satisfaction, it should not be used merely as kindling fuel (Radbaz). and may kindle impure oil. It is referred to as oil [fit for] burning universally.

footnotes: ¹ The intent is that a person may benefit from terumah ² For it is not common to smear these substances. ³ One may not, however, burn pure terumah

It is permitted to compress dates that are terumah and collect them as a cake of dried dates.⁴ It is, however, forbidden to make them into beer.⁵, because one should not make terumah which is food into a liquid (the Rambam's Commentary to the Mishnah, Terumot 11:3). [For the same reason,] we do not make dates into honey, nor apples, wine, nor fall produce into vinegar.⁶ produce in this manner. Similarly, with regard to other produce, we do not change them from their natural state if they are terumah; the only exceptions are olives and grapes.⁷ 11:3)]. If one transgressed and made food into a beverage, one should drink it.⁸ and it should not be wasted. When a non-priest partakes of date-honey, apple-wine, or the like that is terumah inadvertently, he is not liable to make restitution.⁹maintain that the Rambam would also accept this ruling, for in his Commentary to the Mishnah (ibid.:2), he states that the person who partakes of these products is liable for the principal, but not for an additional fifth. If he partook [of such products] intentionally, he should be given stripes for rebellious conduct.¹⁰

footnotes: ⁴ For this is considered as benefiting from dates as food. ⁵ In Babylon, it was customary to make beer out of dates. Nevertheless, it is forbidden to do this from dates which are terumah ⁶ Although fall grapes are not of the same quality as ordinary summer grapes and thus might be used for vinegar, since this is a deviation of the ordinary way in which the grapes are used, it is not appropriate to use terumah ⁷ For using them to produce oil and wine respectively is considered an ordinary - if not the preferable way - of using them. Indeed, when mentioning these products, Numbers 18:12 refers to them as "oil" and "wine," not as olives and grapes [the Rambam's Commentary to the Mishnah (Terumot ⁸ For it is still considered as terumah ⁹ For they are not considered as the fruit itself, merely as its by-products.The Ra'avad maintains that if these products were already given to a priest, the non-priest must make restitution for their value. For taking them is equivalent to stealing. The Radbaz and the Kessef Mishneh ¹⁰ The punishment given for violating a Rabbinic prohibition. He is not considered as liable for lashes, because he is not liable for the transgression of a Scriptural prohibition for the same reason mentioned in the previous note.

We may not place dried dates and dried figs [that are terumah] into brine.¹¹ One may, however, place wine in brine.¹² We do not place fragrant herbs in oil, because doing so removes it from the category of food and makes it oil for smearing. One may mix wine, honey, pepper, and the like, in order to partake of them.¹³

footnotes: ¹¹ Because this ruins them. Putting these fruits into brine would allow the juice they contained to be extracted. ¹² This is done to improve the flavor of the brine. ¹³ It was common to make such a mixture in the Talmudic era.

We do not boil wine that is terumah, because this reduces its quantity.¹⁴)]. We do not pickle onions that are terumah in vinegar that is terumah, because this spoils the vinegar. We do not mix grain with legumes.¹⁵ All substances that become distinct from each other when they are sorted through a sieve may be mixed together. When the land of Judah was laid waste,¹⁶ [the people] began mixing one type of grain with another¹⁷ and one type of legumes with another. They did not, however, [mix] grain with legumes.

footnotes: ¹⁴ This applies even though boiling it improves its taste and fragrance [the Rambam's Commentary to the Mishnah (ibid. ¹⁵ For this ruins the grain and grain is more important than legumes (Radbaz). ¹⁶ In the Roman conquest. ¹⁷ There was a sparsity of grain and the people did not care to differentiate one species from the other.

In the same way as ordinary flour is sifted, so too, a priest [sifts flour] that is terumah. He sifts [what is fit] to eat and discards the bran.¹⁸ and he will thus be discarding bran that is terumah. This is allowed since he is doing the same as he would with ordinary produce. If he desires to make fine flour, he should sift it many times until he produces a kab or two kabbim from a se'ah.¹⁹ contains six kabbim. Nevertheless, because the person is sifting the flour carefully, he may be left with only one or two kabbim from the entire se'ah. He should not discard the remainder, because it is fit to be eaten.²⁰ Instead, he should place it in a private place.²¹

footnotes: ¹⁸ Even though it is terumah ¹⁹ A se'ah ²⁰ Hence it is forbidden to destroy it. ²¹ Where it will not be taken by another person.

Oil that is terumah should not be used to seal an oven or a range,²² nor should it be smeared on a shoe or sandal.²³). Nor should one smear it on his foot while [the foot] is in a shoe or sandal.²⁴ He may, however, smear [oil that is terumah] on his foot and put on a shoe or smear his entire body and then roll on a new leather mat. Even though they will be smeared, he need not show concern.²⁵ He should not, however, place oil on a marble tablet to roll upon because he causes it to be ruined.²⁶ on a leather mat, because that will cause it to be absorbed in the mat and thus not applied to the person's skin. One might, however, think that it is permitted to use a marble tablet for this purpose, because none of the oil will be absorbed. Nevertheless, a certain amount of oil will remain on the tablet and thus be ruined. This is forbidden (Kessef Mishneh).

footnotes: ²² For this will be using it for a purpose other than a person's direct physical benefit. ²³ Applying oil to leather objects strengthens them (Kessef Mishneh ²⁴ Because the oil will be applied to the shoe and the sandal directly. ²⁵ Once the oil has been applied to his flesh, its sacred quality is divested. Hence, the fact that afterwards, the oil becomes applied to the leather is not significant. ²⁶ One certainly is not allowed to place oil that is terumah

Whenever anyone partakes of terumah - even fruit²⁷ 6:3). With regard to bread, however, our Sages ordained that one must wash even before partaking of ordinary bread. - he must wash his hands [before doing so. This applies] even if his hands are pure, as will be explained in the appropriate place.²⁸ 8:8. See also the Rambam's Commentary to the Mishnah (Challah 1:9). It may not be eaten on a table at which a non-priest [is dining; this is] a decree lest he partake of it. Terumah from the Diaspora²⁹ may be eaten on a table at which a non-priest [is dining] and, like ordinary food, does not require that one wash his hands before partaking of it. We do not smear oil that is terumah with soiled³⁰ 8:8-10). hands.³¹ impure and that is forbidden. Instead, one must wash his hands before applying oil to his body (Kessef Mishneh). If, however, [such oil] fell on his flesh, he can rub it with soiled hands.³², based on Keritot 7a). One may apply oil that is terumah to an infant during the seven days after he was born [even though he is uncircumcised].³³, as stated in Chapter 7, Halachah 10. For a newborn is not considered as uncircumcised for the first seven days [of his life].³⁴, B'nei Yaakov notes that although this question is left unresolved by the Babylonian Talmud (Yevamot 71a), the Rambam's ruling is based on the Jerusalem Talmud where the question is resolved.

footnotes: ²⁷ Washing one's hands before partaking of ordinary fruit is, by contrast, considered a sign of haughtiness (Hilchot Berachot ²⁸ See Hilchot Sha'ar Avot HaTumah ²⁹ Which is separated only by virtue of Rabbinic decree. ³⁰ The intent is not necessarily impure hands, but any hands that one has not watched carefully to make sure that they are pure. For if one touches oil with such hands, it is impure by Rabbinic decree (Hilchot Sha'ar Avot HaTuma'ah ³¹ For this would make the terumah ³² For once it comes in contact with his flesh, its sacred quality departs and the fact that one's hands are impure is not significant (ibid. ³³ And it is forbidden for an uncircumcised person to make use of terumah ³⁴ In his gloss to the Mishneh Torah

A priest may smear oil that is terumah on himself and then bring his daughter's son who is an Israelite and roll him on his back.³⁵ If he smears oil [that is terumah] on his body and enters a bathhouse, a non-priest may massage him³⁶ offers this interpretation in order to maintain the standard version of the Mishneh Torah. He, however, suggests that the version is in error and that the proper version is that he can attend to him. in the bathhouse even though [the oil] will be applied to him.

footnotes: ³⁵ Even though his Israelite grandson will come in contact with the oil and benefit from it, that is of no concern for once it touches the flesh of the priest, its holiness departs and even a non-priest may benefit from it. ³⁶ The Kessef Mishneh

When the daughter of a priest applied chilbah³⁷ which is terumah to her hair, an Israelite woman is not permitted to apply [the remaining chilbah] to [her hair]. She may, however, rub her hair together with the hair [of the daughter of the priest].³⁸will also be applied to the hair of the Israelite woman, since it was first applied to the hair of the priest's daughter, its holiness has departed and it can then be applied to the Israelite woman's hair. Why were priests given permission to apply chilbah which is terumah to their hair?³⁹ Because it is not fit for human consumption [as food].⁴⁰ from it (Kessef Mishneh, see Chapter 2, Halachah 8, and Chapter 12, Halachah 7).

footnotes: ³⁷ A pungent herb. ³⁸ Although the chilbah ³⁹ For this is not considered direct physical benefit, like eating. ⁴⁰ I.e., it is not normally eaten, because its taste is too sharp. If, however, it was entirely unfit for human consumption, there would be no obligation to separate terumah

The stems of figs, dried figs, wild figs, carobs, the insides of melons,⁴¹ 3:3)]. the peels of melons, esrogim, and cucumbers even if they do not contain any food, and the extremities of the vegetables that are discarded by homeowners [when preparing vegetables],⁴²). are forbidden to non-priests.⁴³ The extremities of the vegetables that are cut off by gardeners, by contrast, are permitted to non-priests.⁴⁴). The Rambam is apparently relying on a version of the Jerusalem Talmud (Terumot 11:4) which is different than the standard printed version of the text. The casings of beans and sesame seeds are forbidden if they contain food. If they do not contain food, they are permitted.

footnotes: ⁴¹ The seeds and the juice in the melon [the Rambam's Commentary to the Mishnah (Ediot ⁴² The tops and stems of vegetables that are cut off when preparing a vegetable for cooking (ibid. ⁴³ Even though they are not fit to be eaten, since they are in contact with the food, they are considered like food (Radbaz). ⁴⁴ For they cut off only those leaves that are not at all fit to be eaten, a homeowner, by contrast, will discard even those that are slightly undesirable (Kessef Mishneh

The seeds of esrogim are permitted to be eaten.⁴⁵ The seeds of olives, dates, and carobs, [by contrast,] even though they were not collected by a priest, are forbidden to a non-priest.⁴⁶ 11:5) where he rules more leniently with regard to carob seeds. With regard to other seeds, [the rule is]: If they were collected and have moisture, so that they can be sucked, they are forbidden to a non-priest. If they were discarded, they are permitted.⁴⁷ according to Scriptural Law. Instead, the obligation is Rabbinic in origin. It is a decree, instituted so that it not be exchanged with other produce. Since it has been discarded, it will not be exchanged. Hence, the decree was never applied in such situations.

footnotes: ⁴⁵ For they are bitter and are not fit to be eaten (Radbaz). ⁴⁶ For usually, there is a certain amount of food attached to them.The commentaries note that the Rambam's ruling here represents a reversal of his position in his Commentary to the Mishnah (Terumot ⁴⁷ The rationale is that since it is only fit to be eaten under pressing circumstances, there is no obligation to separate terumah

Bran from wheat: Fresh bran is forbidden, for it is fit to be eaten by humans. Aged bran is permitted.⁴⁸ Until when is the bran considered fresh? For the entire time that people are accustomed to beat the grain at the granaries.

footnotes: ⁴⁸ For it is no longer considered as food.

Lower quality and slight rotten kernels of grain that are terumah are forbidden.⁴⁹ If they already produce dust,⁵⁰ they are permitted. When one pours water over dregs [of grapes] that are terumah, the first and second batches are forbidden to non-priests, but the third is permitted.⁵¹ If one does not pour water over them, but instead, strains off the wine from the seeds, even the third straining is forbidden to non-priests.

footnotes: ⁴⁹ For they are still fit to be eaten. ⁵⁰ If they are aged to the degree that they produce dust, they are no longer considered food and there is no prohibition against partaking of them. ⁵¹ For the influence of the grapes is not significant at that time. The Radbaz states that this leniency applies even if the mixture has the flavor of wine.

When one has cleared the kernels of wheat that are terumah from a grainheap, we do not require the owner to sit and collect the [leftover] kernels one by one and [only after collecting them] bring ordinary grain there. Instead, he may sweep the area in the ordinary manner, and then bring ordinary grain there.⁵² is not significant. Similarly, when a jug of oil that is terumah spills, we don't require [the owner] to sponge it up until [the earth] is dry.⁵³ 11:6). Instead, he may conduct himself as he does with ordinary [oil].⁵⁴ will be left to spoil on the ground.

footnotes: ⁵² The fact that there will be some grain that is terumah ⁵³ Our translation is taken from the Rambam's Commentary to the Mishnah (Terumot ⁵⁴ Even though some oil that is terumah

When a person pours out oil that is terumah from a jug, he should continue to pour until the stream [of oil] ceases and the oil begins to drip, little by little. Once three drops have dropped one after the other, it is sufficient. It is permitted to place ordinary oil in that jug.⁵⁵ there, we do not require him to clean the jug thoroughly (ibid.:8). If, however, he did not place ordinary oil and leaned the jug on its side until the remnants [of the oil] collected together, those remnants are terumah.⁵⁶).

footnotes: ⁵⁵ Even though there will be some remnants of the oil that was terumah ⁵⁶ The fact that he has diverted his attention from the oil is not significant; we do not suspect that other oil was added to the jug (ibid.

A priest may fill a lamp with oil fit to be burnt⁵⁷ that is ritually impure and hence, fit to be used as fuel for a lamp. and give it to an Israelite to ascend to a loft and enter a room to perform tasks on behalf of a priest,⁵⁸ but not for the sake of an Israelite. If they were partners, it is permitted.

footnotes: ⁵⁷ I.e., oil that is terumah ⁵⁸ The oil should be burnt for the sake of the priest and not for the sake of an Israelite. Nevertheless, since the priest derives benefit from the Israelite's acts, this is permitted.

When an Israelite was a guest at a priest's [home]⁵⁹ 331:19) mentions the converse situation as well. A priest visited an Israelite and the Israelite kindled a lamp for him using impure oil that is terumah. The Israelite may allow the lamp to continue burning after the priest departs. and the priest kindled oil fit to be burnt for him and then departed, he is not required to extinguish [the lamp] until it burns out on its own.⁶⁰ An Israelite may dip a wick in the lamp of a priest⁶¹ that is impure. and kindle it so that he may proceed [using] it.⁶² explains that according to the Rambam, the prohibition against an Israelite benefiting from impure oil that is terumah is Rabbinic in origin. Our Sages did not impose their decree in a situation where a Jew would be forced to walk in the dark. Because of the danger involved, the Israelite is entitled to do this even without the permission of the priest (Kessef Mishneh).

footnotes: ⁵⁹ When referring to this law, the Rama (Yoreh De'ah ⁶⁰ Since the priest originally benefited from it, there is no prohibition in allowing it to continue to burn for the sake of the Israelite. ⁶¹ I.e., even though it contains oil from terumah ⁶² The Mishneh LiMelech

When livestock belonging to a priest was standing next to livestock belonging to an Israelite or when garments belonging to a priest were being woven next to garments belonging to an Israelite, oil that is fit for burning may be kindled because of them without the permission of the priest.⁶³ Similarly, we can light oil that is fit to be burnt in synagogues, houses of study, and dark alleyways without the permission of a priest.⁶⁴ And a person who does not have ordinary oil to kindle a Chanukah lamp may kindle oil that is fit to be burnt without permission of a priest.⁶⁵ 28a), he is not considered to be deriving personal benefit from kindling the Chanukah lamp. Nevertheless, if he has other oil, it is preferable for him to use that rather than impure terumah oil. We may kindle oil that is fit to be burnt above [the bed of] a sick person with the permission of a priest.⁶⁶ 11:10)]. In contrast to the previous instances, the priest's permission is necessary in this situation, because only one individual - not people at large - are benefiting from the light (Radbaz, Kessef Mishneh).

footnotes: ⁶³ Since the priest is deriving benefit from the oil, it may be kindled without asking him. And since he is deriving benefit from it, the Israelite may also derive benefit.The Radbaz emphasizes that this applies only when the priest does not object. If, however, he specifically lodges an objection, it is forbidden. ⁶⁴ In all these instances, it is a mitzvah that benefits people at large to kindle the light and our Sages did not institute their decrees when doing so would impede the performance of such a mitzvah. ⁶⁵ The rationale is that he is performing a mitzvah. Since mitzvot were not given for our personal satisfaction (Rosh HaShanah ⁶⁶ A priest must explicitly give permission for the oil to be kindled there [the Rambam's Commentary to the Mishnah (Terumot

When a daughter of an Israelite who is married to a priest frequently visits her father, he may light [such oil] with her permission.⁶⁷ It is permitted for a priest to kindle oil fit to be burnt in a house of mourning or at a wedding celebration⁶⁸ even though a multitude of people are present. We do not suspect that the people will partake of it. At a wedding celebration, [this will not take place] because they will not touch it because of their garments are clean,⁶⁹ 11:10)]. and in a house of mourning, the people will not feel free to do so because of their mourning.⁷⁰).

footnotes: ⁶⁷ Since she is married to a priest, she is permitted to benefit from the kindling of this oil. And thus, all the laws mentioned above with regard to a priest, also apply with regard to her. ⁶⁸ For this is also considered as a mitzvah that benefits people at large. ⁶⁹ The garments worn by people at a wedding celebration are very clean and they will not want to soil them with oil that was used for a lamp [the Rambam's Commentary to the Mishnah (Terumot ⁷⁰ They will be too preoccupied with their mourning to consider anything else (ibid.

When a person sows terumah unknowingly, he should turn it over.⁷¹ 9:1). This will be beneficial because he will be able to sow a new crop of ordinary produce instead. If he did so intentionally, he must maintain [the crop].⁷² Once it reaches a third of its growth, whether he sowed it intentionally or unknowingly, he must maintain [the crop].⁷³ 2:3-5). Thus destroying it would be similar to destroying terumah which is forbidden. If it was flax, even if it reached a third of its growth and even if he sowed it intentionally, he must turn it over.⁷⁴ This is a penalty so that he should not sow it with the intention of benefiting from its fibers.⁷⁵

footnotes: ⁷¹ And thus destroy what he sowed (ibid. ⁷² This will cause him to suffer a loss, for as the Rambam states in the following halachah, the produce of such a field may not be eaten by non-priests. Thus he will not be able to sell it at the price of ordinary produce. And yet he will have to till his land just as it was ordinary produce. ⁷³ For at this point, the crop is already considered significant (see Hilchot Ma'aser ⁷⁴ And destroy it, so that he will not make use of it. ⁷⁵ We fear that he will interpret the prohibition as applying only to using the flax seeds as food and not to using the plant's fibers for other purposes.

Produce that grows from terumah is considered as ordinary produce with regard to all matters⁷⁶ 9:4 states that produce which grows from terumah is terumah, the intent is that it is forbidden to non-priests. This was one of the decrees enacted by our Sages on the day the students of the School of Shammai outnumbered those of the School of Hillel [the Rambam's Commentary to the Mishnah (Terumot 9:4), based on Shabbat 1:3]. except that it is forbidden to non-priests.⁷⁷. Our Sages decreed that it be forbidden to non-priests like terumah [as a safeguard], lest a priest maintain possession of impure terumah with the intent of sowing it and producing [a crop of] ordinary produce and this lead to undesirable consequences. Therefore, it is permitted to eat the products [of such plantings] with impure hands⁷⁸ and a person who has immersed himself that day⁷⁹ may partake of them like ordinary produce.

footnotes: ⁷⁶ Hence all the agricultural obligations that are incumbent on ordinary produce are incumbent upon it, as stated in Halachah 27. Although Terumot ⁷⁷ I.e., it does possess the sacred quality that characterizes terumah ⁷⁸ When one hands are in a state of impurity, because of touching food that is ritually impure, as a result of a Rabbinic decree. It is not necessary to wash one's hands before partaking of such produce. ⁷⁹ To be purified from ritual impurity, a person must immerse himself and then wait until nightfall that day. The immersion itself is not sufficient to bring one to a state of ritual purity.

Produce grown from produce grown [from terumah] are like ordinary produce with regard to all matters.⁸⁰ [This applies] even to types of produce whose seeds do not decompose⁸¹ 9:4) that grow from an existing bulb. Although that bulb is produce grown from terumah, since it is forbidden only according to Rabbinic Law, when it is planted again and new produce grows from it, the Rabbinic prohibition can be nullified. provided the new growth exceeds the root⁸² in the second generation of produce. [In such a situation,] the new growth elevates the root even if the seed does not decompose and the entire [plant] is permitted to be eaten by non-priests.⁸³ 9:4 which makes such statements with regard to tevel, produce from which the terumot and tithes have not been separated. The Radbaz and the Kessef Mishneh, however, support the Rambam's position. The same applies with regard to [produce that grows from] terumah from the Diaspora,⁸⁴ is forbidden only by Rabbinic decree and it is not a common matter, our Sages did not enforce their decree with regard to it. terumah mixed with ordinary produce,⁸⁵ is mixed with less than 100 times its volume and thus it is not nullified (see ch. 13), if the mixture is planted, the produce that grows is permitted to all. extra terumah,⁸⁶ and hence was required to separate terumah again. The second separation is considered as terumah only because of Rabbinic decree and produce which grows from it is permitted. or seeds from garden vegetables that are not eaten themselves, e.g., turnips and radishes. Although the turnips and radishes themselves are terumah, [the produce] growing from their [seeds] is like ordinary produce with regard to all matters.⁸⁷ (although the vegetables themselves are). And since they are not considered as terumah, the produce that grows from them is also not considered as terumah.Similarly, when a person sows flaxseed that is terumah, the plants growing from it are permitted to non-priests.⁸⁸ is only Rabbinic in origin. Hence, when the terumah from flaxseed is sown, it is permitted (Radbaz). The Ra'avad, however, differs concerning this and the previous instance and maintains that produce that grows from this type of terumah is not permitted.

footnotes: ⁸⁰ They may even be eaten by non-priests. ⁸¹ Plants like onions or garlic (Terumot ⁸² I.e., a simple majority is sufficient. We do not require 60 times its substance. ⁸³ The Ra'avad differs with the Rambam's ruling, stating that if the seed does not decompose, even the second generation produce that grows is forbidden. He supports his ruling based on Terumot ⁸⁴ Since such terumah ⁸⁵ Even though the produce which is terumah ⁸⁶ This is referring to a situation similar to those described in Chapter 3, Halachah 6, when originally, the person gave less than the required amount of terumah ⁸⁷ Since the seeds themselves are not edible, they are not considered as terumah ⁸⁸ Since flaxseed is usually not eaten, the requirement to separate terumah

When a person sows terumah that is impure, even though the produce that grows is ritually pure, it is forbidden to partake of it.⁸⁹ 9:7)]. [The rationale is that] since the terumah that was sown was forbidden to be eaten, it was already cast off. [Hence, it remains forbidden].

footnotes: ⁸⁹ Even by priests. Instead, it must be burnt, as was required of the seeds from which it grew [the Rambam's Commentary to the Mishnah (Terumot

If he cut off the leaves that grew and then another set of leaves grew and he cut them off, the produce that emerge afterwards is permitted to be eaten.⁹⁰ and not the second (Ra'avad, as explained by Radbaz and Kessef Mishneh).

footnotes: ⁹⁰ By a priest. It is permitted because planting it purified it from impurity. It is not permitted to an Israelite, however, because it is still the first generation of offspring from terumah

When plants of ordinary produce became impure and afterwards, they were sown and designated as terumah, they are permitted [to be eaten. The rationale is that] sowing them caused them to be considered pure and they did not become impure while they were terumah so that they would be forbidden.

When a stalk [of grain] was in the midst of a grain heap and one straightened the edges of the grain heap,⁹¹ and tithes be separated from the produce as stated in Hilchot Ma'aser 3:13. this stalk is considered tevel, because it was in the grain heap when it was straightened. If [that stalk] was planted,⁹² was separated from that grain heap. and then it was singled out and designated as terumah, there is an unresolved question if it is terumah. Since it was planted, it is possible to say that it was released from the categorization as tevel⁹³ to be released, as evident from Hilchot Ma'aser 6:6. The question here is whether the designation as terumah remains or not. and is considered as produce for which all the required work was not completed. If, however, it was designated as terumah before it was planted, it is terumah.⁹⁴ Therefore if one ripped off [a portion] of it and ate it willfully, he is liable for death [at the hand of heaven]. If he did so unknowingly, he must [make restitution and add] a fifth. If he bent over and ate from the ground with his mouth, his intent⁹⁵ is of no consequence because of the approach of people at large [and] it is not the ordinary practice for people to eat in this manner. Therefore he is not liable for death, nor for the [additional] fifth if he acted unknowingly.

footnotes: ⁹¹ This obligates that terumah ⁹² Before terumah ⁹³ The Rambam's words require some qualification. Certainly, the fact that the stalk is replanted does not cause the categorization as tevel ⁹⁴ The fact that it was replanted does not change its own status. ⁹⁵ To eat in this manner.

The obligations of leket, shichichah, pe'ah, terumah the tithes and the tithe given to the poor apply with regard to a field of produce that grew from terumah. Poor Israelites and poor priests come and take these presents. The poor priests eat those that they acquire. The poor Israelites sell theirs to the priests for the price of terumah.⁹⁶ Similarly, a Levite must sell his tithes to a priest.⁹⁷

footnotes: ⁹⁶ Which is less than the price of ordinary produce. This is necessary, because as stated in Halachah 21, it is forbidden for an Israelite to partake of such produce. ⁹⁷ It is, however, forbidden to sell the second tithe. Instead, this produce must be given to the priests (Radbaz).

A person who crushes such produce is praiseworthy. When a person threshes it with an animal, what should he do?⁹⁸. And if he muzzles the animal to prevent it from doing so, he will be violating the prohibition (Deuteronomy 25:4 : "Do not muzzle an ox while it is threshing." He should tie a bucket around the animals neck and place the type of grain it is threshing in it. Thus he will neither be muzzling the animal, nor feeding it terumah.

footnotes: ⁹⁸ I.e., if the animal partakes of the produce, the owner will be benefiting from produce grown from terumah