[With respect to] fenugreek of terumah that the daughter of a priest used to rub onto her head [as a perfume], the daughter of an Israelite has no right to rub it [on her own head] afterwards, but she may rub her hair together with the hair [of the daughter of a priest].

Fenugreek of [second] tithe may [only] be eaten when it is tender. [Fenugreek] of terumah: Beit Shammai say, anything done with it must be done in purity, and Beit Hillel say, anything done with it must be done in purity, except for cleansing the head, the words of Rabbi Meir. Rabbi Yehuda says, Beit Shammai say, anything done with it must be done in purity, except for cleansing the head, and Beit Hillel say, anything done with it must be done in purity, except for soaking it in water. (See Maaser Sheni 2:3 (following Rabbi Yehuda's view).)

Vetches of second tithe may [only] be eaten when they are tender. [Vetches] of terumah: Beit Shammai say, they must be soaked in purity, but they can be rubbed and given for food in impurity, and Beit Hillel say, they must be soaked and rubbed in purity, but they can be given for food in impurity, the words of Rabbi Yehuda.* Rabbi Meir says, Beit Shammai say, they must be soaked and rubbed in purity, and Beit Hillel say, anything done with them must be done in purity. Said Rabbi Yosei, that is the mishnah (teaching) of Rabbi Akiva. Therefore, he says, they may be given to any priest, but the Sages did not agree with him (see Hallah 4:9).

They may not soak dates to produce date-beer from them, nor raisins to produce raisin-juice, but they may be crushed into terrima ("a drink or brew prepared of pounded groats and spices" (Jastrow)). [However, all] this may be done with spices, because that is their [normal] preparation. One may bind up spices and place [the bundle] inside a cooked dish; if their flavor is nullified, they are permitted, and if not, they are forbidden.

They may not make aluntit wine (see Tos. Terumot 9:8) or spiced oil [using second tithe produce]. One may rub oil [on one's body] but one may not rub wine or vinegar [on one's body], for it is the nature of oil to be rubbed, but it is not the nature of wine or vinegar to be rubbed.

Unconsecrated coins and consecrated coins that were scattered [and intermingled], that which one collects is collected for consecration (i.e., for the Temple treasury). It is the same [rule] for coins [intermingled] with coins, produce with produce, pomegranates with pomegranates, and anything whose nature is to become mixed up (i.e., such that one is indistinguishable from the other), but something whose nature is not to become mixed up, that which one collects is collected for both purposes, and that which is left behind is left behind for both purposes.

A selah of second tithe and of unconsecrated status that got mixed up: One purchases copper coins in exchange for the selah. Ben Azzai says, two selah's worth [of coins]. An unconsecrated selah and a consecrated [selah] that got mixed up: One chooses the finer one between them and says, "If this one is consecrated, behold, it is consecrated, and if not it is consecrated regardless, for this one may be exchanged for that one." And the second one, behold, it is permitted [for common use]. § A selah of second tithe and of consecrated status that got mixed up: One purchases copper coins in exchange for the selah, and says, "[This is] a selah of second tithe regardless, for it may be exchanged for these copper coins." [Then] he chooses the finer one between them and says, "If this one is consecrated, behold, it is consecrated, and if not it is consecrated regardless, for this one may be exchanged for that one." [Then] he takes the second one and exchanges the copper coins on its behalf. Rabbi Elazar b'Rabbi Shimon says, "Just as they may exchange silver for copper, so too may they exchange gold for silver." Rebbi said to him, "And why do they exchange silver for copper? For in the same way they may exchange silver for gold. [But] gold may not be exchanged for silver, for they do not exchange gold for copper." Rabbi Elazar b'Rabbi Shimon says, they may exchange second tithe golden [coins] for copper coins that are in Jerusalem. When do these words apply? With regard to demai, but with regard to certainly untithed produce, behold, that is forbidden. But with demai, they may exchange it food for food. Second tithe of gold that was made into vessels may not be redeemed. If it was made of silver, behold, that is permitted. Second tithe of demai that got mixed up with that of certainly untithed produce: They are eaten with the stringencies of both of them.

Second tithe of gold that they fashioned into vessels may not be redeemed. If it was of silver, behold, that is permitted. Second tithe of demai that was mixed together with that of certainly tithed produce: They are eaten according to the stringencies of both of them.

There is a stringency in consecrated items that there is not in second tithe, and in second tithe that there is not in consecrated items. Consecrated items may all be exchanged for one another, [but] second tithe may only be exchanged for money. Consecrated items do not change their level of sanctity, [but] second tithe's sanctity can increase after consecration (see Lieberman). Consecrated items are brought into Jerusalem and taken out of Jerusalem, [but] second tithe is brought into Jerusalem but is not taken out of Jerusalem. The stringency with second tithe over consecrated items is that second-tithe may acquire jars of wine (Maaser Sheni 1:3), but its money is forbidden, a doubtful admixture of any quantity is forbidden, and one is required to add a fifth (see Maaser Sheni 4:3), and is required to make a confession (Maaser Sheni 5:10), and it is forbidden to mourners (Maaser Sheni 5:12), and one is only permitted to eat it if it has been redeemed (Maaser Sheni 3:6), and one may not use it to kindle a candle, which is not the case with consecrated items. The stringency with consecrated items is that consecration takes effect on all items, and one is prohibited to derive personal benefit from it, and one is only permitted to eat it if it has been redeemed, which is not the case with second tithe.

Rabbi Meir says, they may not exchange silver and produce on behalf of silver unless he has with him an itemized account [of the money and of the value of the produce], and the Sages permit it (Maaser Sheni 2:8). Rabbi Ya'akov says in his name, three dinars of silver, and a dinar's worth of five copper coins and five fruits. Rabbi Shimon ben Elazar says, Shammai the Elder says, he sets them down in a store and consumes their equivalent value.

[If] he had two storerooms, one for terumah and one for second tithe, and he found produce between them: [If it was] closer to the terumah, it falls to terumah; to second tithe, it falls to second tithe; half-and-half, both stringencies are imposed upon him. Rabbi Yosei b'Rabbi Yehuda says, [if there was] a chest that had been used for unconsecrated and second-tithe [coins], and he found coins [of unknown status] inside it: If the majority [of people] placed unconsecrated [coins] inside of it, [they are all considered] unconsecrated. If the majority placed second tithe [coins] inside of it, [they are all considered] second tithe. Rabbi Shimon said to them, behold, [this situation is similar to] peace offerings that [still] have the breast and thigh (see Lev. 7:30-34), which are forbidden to non-priests, [as to which the law is lenient (see Maaser Sheni 3:2)]. Rabbi Shimon ben Yehuda says in the name of Rabbi Yosei, thus said Beit Hillel to Beit Shammai, "If you concede regarding produce whose processing has not been completed, that if one redeems second tithe, he may not eat it in any place, [then you must concede the same] even as to produce whose processing has been completed."* Beit Shammai said to them, "No. If you hold that regarding produce whose processing has not been completed, that one may redeem them to remove them from being subject to terumah and tithe, [then you must hold the same as to produce whose processing has been completed]." Beit Hillel said to them, "Even produce whose processing has been completed can be made into terumah and tithes on behalf of [produce in] another location." Another version: One is only liable for terumah and tithes before he has set aside [a portion as] terumah.

A tree that is standing inside (i.e., within the boundaries of Jerusalem), and its branches spread outside: Its second tithe may be redeemed. [If one] turned its branches back inside, its second tithe may not be redeemed. [If] it was standing outside, and its branches spread inside, its second tithe may not be redeemed. [If one] turned its branches back outside, its second tithe may be redeemed.