Second tithe [produce]: One may not sell it, use it as collateral, pawn it, exchange it, or weigh gold dinars against it, even in order to deconsecrate other second tithe produce on their behalf. Nor may one given them to a moneychanger or use them to create a good impression (i.e., of one's business), to repay a debt, or to make oneself appear wealthy* through them. If it is so that they will not become moldy, behold, that is permitted.

How so, "one may not sell it"? One should not say to another, "Take two hundred and give me a maneh." How so, "one may not use it as collateral"? One should not enter [a debtor's] house and take his second tithe [produce] as collateral. How so, "one may not pawn it"? One should not say to another, "Take this tithe and it let it stay in your possession, and give me unconsecrated [produce] on its behalf." How so, "one may not exchange it"? One should not say to another, "Take this wine and give me that oil," [or] "Take this oil and give me that wine." Rather, one says to him, "Take this wine because I don't have oil," and the other says to him, "Take this oil because I don't have wine." It comes out that they have exchanged [in fact] but they have not exchanged [contractually], and each one does a favor to the other.

Second tithe [produce] may not be applied to a rash or to a callous, nor may it be made into an amulet.

They may not redeem second tithe [produce] with uncoined metal (Maaser Sheni 1:2), but Rabbi Dosa permits it. But small coins bearing the insignia of a bathhouse (i.e., used as tender for entry to a public bathhouse) -- all agree that they may not redeem it with them.

They may not redeem it either with coins of the rebellion,* or with uncirculated coins, or with money that is not in one's possession. How so? If he had Kozibian money (i.e., coins minted following the Bar Kochba (Koziba) revolt)* or Jerusalem money, they may not redeem it with them (i.e., those coins). If it was [nonetheless] redeemed, they may not purchase tithe with them, but [as to] coins circulated by the early kings, they may redeem it for them. They may not redeem it either with money from here* that is in Babylonia, nor with [Babylonian] money that is in Babylonia, but if he was here and he had money from Babylonia, they may redeem it with them. How so, "They may not redeem [second tithe] with money that is not in his possession"? If he had money in a camp* or in the King's hill country*, or that fell from his purse into a pit -- even if he knows that it's there, they may not redeem it with them, and if it was [nonetheless] redeemed, he may not purchase tithe [with that money].

Similarly, one who comes along the road with coins in his hand, and he sees a robber coming toward him: He should not say, "Behold, these are hereby deconsecrated on account for the coins that I have inside my house." [However,] if he did so, his words stand. [If] he was laden with jugs of wine or jugs of oil and saw that they were breaking, he should not say, "Behold, these are hereby designated as terumah and tithes on behalf of the produce that I have inside my house." If he he did so, behold, that is forbidden.

One may purchase wild animals and fowl [in Jerusalem] for "meat for one's craving" (see Deut. 12:20 and Deut. 14:26), but not for peace offerings. From the time that they decreed that "meat for one's craving" defiles the hands, they said, one may not purchase a wild animal for "meat for one's craving," but one may purchase fowl for "meat for one's craving." Rabbi Elazar ben Yehuda, a man from Avlin (אבלין) says, one also cannot [purchase] fowl for "meat for one's craving," since all the wine-pressing is done on top of "meat for one's craving" that is impure vis-a-vis consecration and pure (alt., "impure," Lieberman) for terumah.

One who purchases an open jug in Jerusalem needs to consume the equivalent value of the storage vessel*; sealed, there is no need to consume the equivalent [value] of the storage vessel. When do these words apply? With regards to wine; however, with regards to [jugs of] vinegar brine, or fish brine, or oil, or honey, whether open or sealed, there is no need to consume the equivalent value of the storage vessel.

Early-stage date pomace and late-stage date pomace: One need not consume their equivalent value. If there were [in] baskets, behold, one consumes [the equivalent value]. And as to all other matter, one need not eat the equivalent value: Not the equivalent of grape-shell pomace, and not the equivalent value of grape-flesh pomace, and not the equivalent value of olive waste.

One who purchases a deer in Jerusalem need not consume the equivalent value of the hide. [If it was] slaughtered, one must consume the equivalent value of the hide.

They may not lease out houses in Jerusalem because they belong to the tribes. Rabbi Elazar b'Rabbi Shimon (alt., "b'Rabbi Tzadok") says, not even the beds. [Therefore, with regards to] the hides of sacrificial offerings [used in lieu of payment for lodging], the innkeepers [are considered to] have come and taken them by force (see Meg. 26a:15).

Young shoots of hawthorn and carob, before they sweeten, may not be purchased with [second] tithe money. Once they sweeten, they may be purchased with [second] tithe money, but luf (see Tosefta Sheviit 4:2), and mustard, and lupine, and all other pickled [produce], whether they have sweetened, or whether they have not yet sweetened, may be purchased with [second] tithe money.

Young safflower* may be purchased with second tithe money, and they do not defile with food-impurity. Loaves of safflower: Said Rabbi Yosei, Rabbi Yochanan ben Nuri came to the place of Rabbi Chalafta. He said to him, "Loaves of safflower, what is their status -- may they be purchased with second tithe money?" He said to him, "They may not be purchased." He said to him, "Even I say so. However, Akiva says that they may be purchased."

A heart of palm may be purchased with [second] tithe money, and does not defile with food-impurity. And unripe dates may be purchased with [second] tithe money, and they do defile with food-impurity. Rabbi Yehuda says, [with respect to] a heart of palm, behold, it is like wood in every respect except that it may be purchased with [second] tithe money; [and] unripe dates, behold, they are like fruits in every respect, except that they are exempt from tithes. Rabbi Shimon says in the name of Rabbi Eliezer, turmeric may not be purchased with [second] tithe money because it has no taste, [and is only useful] for the sake of its appearance (i.e., to use as a dye). Said Rabbi Yehuda ben Garush (alt., "Gadish") before Rabbi Eliezer: "Those of the house of my father would sell brine in Jerusalem." [Rabbi Eliezer said,] "That is no proof, lest the fish [from which the brine was concocted] were sold along with it."

One who purchases an animal [with second tithe money outside of Jerusalem*] to sacrifice as a peace offering: [If the purchase was] inadvertent*, the purchase price is restored to its [former] place (i.e., to the purchaser); [if] intentional, he ascends and it is consumed in its [chosen] place (i.e., the Holy Temple). In these days, [the animal is left] to die. Said Rabbi Yehuda, when do these words apply? Whenever one intended to purchase [the animal] ab initio for the sake of being a peace offering, but if he intended to spend second tithe money for [an animal designated for] non-sacrificial use, whether inadvertent or intentional, the purchase price is restored to its [former] place. If they were impure fruits, whether inadvertent or intentional, the purchase price is restored to its [former] place.

A log of [second tithe] wine that fell inside a log of [unconsecrated] honey, and behold, there are are [now] two logs, the increase in value [is divided] according to the proportion (see Maaser Sheni 2:5). A cooked dish of second tithe that was spiced with unconsecrated spices, the increase in value [is divided] according to the proportion. And [a cooked dish] of unconsecrated [produce] that was spiced with second tithe spices, the second tithe [portion] cannot escape redemption. Second tithe leeks and unconsecrated [leeks] that were spiced together*, the increase in value [is divided] according to the proportion.

[If] he had dough of second tithe and he baked it, the increase in value [is divided] according to the proportion. [If] the bread fell apart, or the cooked dish got burnt, the loss in value [is attributed] to second [tithe]. One who sorts wheat, or grinds it, or sifts it: Its redemption price is like any other wheat. Rabbi Yosei says, in a place where they calculate their expense, they may redeem the wheat, but they may not redeem the [baked] loaves; [and] in a place where they do not calculate their expense, they may even redeem the loaves.

Second tithe oil and unconsecrated choice perfumes* that got mixed, the increase in value [is measured] according to the proportion. This is the general rule: Said Rabbi Yosei, whatever increases in measure [as a result of being mixed with unconsecrated produce], [if] the improvement [in value] can be recognized, the improvement [is calculated] according to the proportion, [and] whatever does not increase in measure, [if] the improvement [in value] can be recognized, the [entire] improvement [goes] to second tithe (see Maaser Sheni 2.1).