A k'vi (see Bikkurim 2:8) -- how is it like a wild animal? Its blood requires covering like a wild animal. Rabbi Eliezer says, they are liable to bring a variable guilt-offering for [partaking in] their [forbidden] fats. How is it like both a wild animal and a domesticated animal? One who flays* it, [the laws regarding whether its hide is] connected [to its flesh is] like wild animals and domesticated animals (see Tos. Chullin 8:6). And [the laws of] the sciatic nerve apply to it, like they do to wild animals and domesticated animals. If he said, "Behold, I will become a nazirite if [the k'vi] is [neither] a wild animal or a domesticated animal," behold, he has become a nazirite. Rabbi Yosei says, a k'vi is a unique creation unto itself, and the Sages were unable to render a decision about it, if it it is a wild animal or a domesticated animal.

An androgynous (i.e., a hermaphrodite) is in some ways like a man and in some ways like a woman. And in some ways he*. is like both a man and a woman, and in some ways he is like neither a man nor a woman.

Ways in which he is like men: He imparts impurity with white discharge like men. He marries but is not married* must initiate the act of marriage (see Kidd. 1:1), like men. And he may not seclude himself with women, like men. And he is not provided sustenance* along with [a person's] daughters, like men. And he does not [permit himself to] become impure by the dead, like men (i.e., male priests). He is subject to transgressing the prohibition against "rounding off [the corners of the head]" (Lev. 19:27) and [if he is a priest] he is subject to transgressing the prohibition against "defiling oneself with the dead" (Lev. 21:1), like men, and he is liable for performing all the commandments in the Torah, like men.

Ways in which he is like women: He imparts impurity with red discharge, like women. And he may not be secluded with men, like women. And he does not create a levirate bond with his deceased brother's wife, like women. And he does not share in a portion of the most holy offerings, like women. And he is disqualified in all testimony that is [delineated] in the Torah, like women. And if he engaged in forbidden sexual relations, he is disqualified from [the priestly gifts bestowed upon] the priesthood, like women.

Ways that he is like both men and women: One who strikes him is liable, as with men and women. One who willfully kills him is executed, and one who unintentionally kills him is exiled to the cities of refuge. [After he is born,] his mother observes the period of blood-purity, as with men and women (see Niddah 28a:15), and she brings a sacrifice, as with men and women. And he possesses all the rights of inheritance, as with men and women. And he partakes of a portion of the priestly gifts of the countryside (e.g., the shankbone, maw, and jaw, Deut. 18:3) like men and women, and if someone said "Behold, I will become a nazirite if this one is either a man or a woman" (alt., "both a man and a woman"), behold he has become a nazirite.

Ways in which he is like neither men nor women: He is not liable on account of his impure [discharge]*, and he does not burn his impure [Terumah], and he does not have a prescribed value, which is neither like men nor like women, and he is not sold as a Hebrew slave, which is neither like men nor like women. If someone said, "Behold, I will become a nazirite if this one is neither a man nor a woman," behold, he has become a nazirite. Rabbi Yosei says, an androgynous is a unique creation unto himself and the Sages were unable to render a decision about him, whether he is a man or woman, but this is not so with a tumtum, as to whom there is only a doubt whether he is a man or a woman.

How do they separate the first fruits? A person goes down to his field and sees a fig that was a first fruit, or a cluster of grapes that was a first fruit, he ties them with a rope and says, "Behold, these are first fruits!" Rabbi Shimon says, he returns and designates them as first fruits after he has detached them from the ground.

The mitzvah is to bring [the first fruits] in seven vessels (i.e., corresponding to the seven species, see Deut. 8:7-8), but if he brought them in [only] one vessel, he fulfilled his obligation. How so? He brings barley and places it on the bottom, and then something else on top of it; and then the next-to-the bottom is wheat, and then something else on top of that; and next he puts olives on top of them, and then figs on top of all of them, and surrounds them with grape clusters from the outside. § They would not ascend [to Jerusalem] alone, but rather town by town (פלכים פלכים). They would not walk the entire day, but rather two thirds of the day. A cantor from the synagogue would go up with them and they would sleep in the streets of the city. They would not enter anyone's house due to [the possibility of contracting] tent-impurity, which requires a burnt offering an a peace offering. They would not occupy themselves [with distractions] during the journey [to Jerusalem] in the way that they would occupy themselves on the return journey. § The times of the wood offering of the Priests and the people are nine (Taanit 4:5), and they require staying overnight, [but the inhabitants of the city] would not occupy themselves with them (i.e., those involved in the wood offerings) the way they would occupy themselves with those bringing the first fruits. § During the entire journey, one had the right to give [the baskets containing the first fruits] to his slave or to his relative [to carry on his behalf], until he arrived at the Temple Mount. Once they arrived at the Temple Mount, even King [Herod] Agrippa would hoist the basket [of first fruits] onto his shoulders and proceeded until he arrived at the Temple Courtyard. When he arrived at the Temple Courtyard, the Levites sang the psalm, "I extol you, O Lord, for You have lifted me up, and not let my enemies rejoice over me" (Ps. 30:1, JPS tr.). [At that point,] the birds that were tied to the baskets were offered as burnt-offerings, and whatever was in their hands they gave to the Priests.

The additions to the first fruits are of the same kind. But the ornamentations may be of a different kind. The additions to the first fruits are eaten in a state of purity and one is exempt from a confession, and needless to say from [any presumption that the fruits may be] demai (i.e., uncertainly tithed). The ornamentation of the first fruits from a different type [should be made] from something that one will not be deemed liable for as demai, and needless to say, as vadai (certainly untithed produce). [For] the ornamentation of the first fruits from the same type, [one uses] something for which one will not be deemed liable for first fruits, nor [produce] from Ammon or Moab, [and indeed], even something that one may be liable for in first fruits should not derive from [those places].

One who sells a Torah scroll will never see a sign of blessing (i.e., financial benefit). One who writes scrolls for tefillin and mezuzot -- they and their merchants, and the merchants' merchants (i.e., the wholesalers), and all that occupy themselves not for the sake of Heaven, they will never see a sign of blessing. If they occupy themselves for the sake of Heaven, behold, they will receive every blessing. Merchants [who sell produce] in the sabbatical year, and those who grow small livestock, and those who chop down good trees, they will never see the sign of blessing of the Most High. [But] if they occupied themselves for the sake of Heaven, behold, they will receive every blessing.