We do not bring Bikkurim (first fruits) before Shavuot, and if they are [nonetheless] brought, we must wait until Shavuot arrives and [only then] recite the declaration [beginning with "My father was a wandering Aramean..." (Deut. 26:5-10)].

One who purchases a single tree out of many [in close proximity], behold, he brings [its fruits] but does not recite the declaration because he did not purchase the land [but only the tree], the words of Rabbi Meir. And the Sages say, he neither brings it nor recites the declaration.

Rabbi Yehuda says, [among] all the converts, everyone brings [first fruits] but they do not recite the declaration. [However,] the Kenites, the descendants of the father-in-law of Moses (Judges 1:16), bring [first fruits] and recite the declaration, as it is said (Num. 10:32), "[Moses said to Hovav, son of R'uel the Midyanite, Moses's father-in-law] ... It will be that if you go with us ... [from the goodness that God does to us, we will do good unto you]."

Rabbi Yosei says, Rabbi Meir would say that Kohanim bring but do not recite because they were not given a portion of the land, but I say, just as the Levites were given [their own cities], so too the Kohanim were given [priestly gifts] which obtain both with much and with little*.

One who separated his first fruits and [then] sold his field brings but does not recite. And the second one (i.e., the purchaser), what does he have to bring? He may not bring [first fruits] from the same species, [but] from a different species he brings and he recites. Rabbi Yehuda says, even from the same species, he brings and recites.

Behold, he separated his first fruits and he recited over them, and then he went back and purchased a different field, and [that field] yielded him five species of first fruits: Even if among them were other species (i.e., that he had not brought the first time)*...", he brings but does not recite, as a person may not recite [the first-fruit declaration] twice in the same year.

Rabbi Yehuda says, until [he brings them] to the Be'er HaGolah (per Lieberman, an area on the perimeter of the Temple Courtyard), he remains obligated in the responsibility [of bringing first fruits]. From [the point that he brings the fruit to] the Be'er HaGolah, he is no longer obligated in the responsibility. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon, as for one who must replace [the first fruits if they were robbed or rotted (see Bikkurim 1:8)], he is not liable [to pay an extra] fifth in addition to [the replacement].

Rabban Shimon ben Gamaliel says, we do not bring first fruits from dates, except for the dates that [grow] in Jericho, and we do not recite [the declaration] except over the dry ones. Rabbi Shimon ben Elazar says, we bring valley pomegranates* and recite [the declaration over them].

There is a stringency with Terumah (the priestly portion of produce) that there is not with second tithe (which is exchanged for money and brought to Jerusalem) or first fruits, and [a stringency] with second tithe that there is not with Terumah. [With respect to the stringency of Terumah], we may not take [Terumah] except out of a mass [of produce] in close proximity (המוקף), nor may we take it except from [produce that is in] a finished state, nor may we take it except from the pure on behalf of the impure, or the medumma (a forbidden mixture of Terumah and chullin), and we are liable on it for an extra fifth, and it applies to all [species of] produce, which is not the case with first fruits. And it applies to all the years [of the seven-year agricultural cycle other than the seventh year], all of which is not the case with second tithe [which only applies to the first, second, fourth, and fifth years].

The stringency with second tithe is that [with respect to wine from] second tithe, he "acquires the jugs" (see Mishneh Torah), and money [exchanged for it] is forbidden, and [with respect to] mixtures, a doubt as to a mixture [potentially involving second tithe forbids it] in any amount, [and] it is forbidden to a mourner, and [its violation] requires [the payment of] a fifth and requires a confession, and it is not permitted to eat except when it is redeemed, and it may not light it on fire, all of which is not the case with Terumah.

There is a stringency with Terumah and second tithe that there is not with first fruits: That Terumah and second tithe apply to [the lands of] Ammon and Moab, which is not the case with first fruits. There is a stringency with second tithe and first fruits that there is not with Terumah: That second tithe and first fruits require one to come to the "place" (i.e., the Temple, the "place" that God has chosen to have his name dwell (see Deut. 14:23 (second tithe), Deut. 26:2 (first fruits)), and they require a confession, and they are forbidden to a mourner -- but Rabbi Shimon permits them [to a mourner]. And they are liable in [the laws of] bi'ur*. Rabbi Shimon says, first fruits are exempt from bi'ur (Bikkurim 2:2). Rabbi Yosei says, since second tithe requires confession and first fruits require confession, [you must say that] since second tithe requires removal, so too first fruits must require removal as well. Rabbi Shimon said to him, since with second tithe, in which the requirement of bi'ur applies [both to seventh-year produce] as well as to money [exchanged for such produce], you must say that with respect to first fruits, as to which the money exchanged for them does not require bi'ur, [the first fruits themselves do not require removal during the sabbatical year].

And so too Rabbi Shimon would say, [the Sages] did not state that produce that grows from [the seeds of] first fruits must be eaten in Jerusalem. "Tithes" -- about which "tithes" did they speak [when the Sages ruled that aftergrowths must be treated as tithes (see Ter. 9:6)]? [They ruled that aftergrowths are treated as tithes only] with regards to anything whose seed disintegrates [after planting], with regards to [produce] that is taken in and out of Jerusalem, with regards to [produce] that does not have the value of a perutah, and with regards to [produce] that is not [subject to the laws of] redemption. Rabbi Shimon ben Yehuda says in the name of Rabbi Shimon, one is not liable [to bring] first fruits that are attached to the ground.