R. Yehuda says: One who is deaf who sets aside terumah - his terumah is a [valid] terumah. R. Yehuda told a story of the sons of R. Yochanan b. Godgeda who were deaf, and all of the purity rules of Jerusalem were taken care of by them. They said to him regarding that proof, that the purity rules do not require thought, and [thus] they are taken care of by those who are deaf, insane, or minors, [but] terumah and tithes require thought. R. Yitzhak says in the name of R. Elezar: The terumah of one who is deaf should not go out as profane, because there is doubt – perhaps he has knowledge, perhaps he does not have knowledge. How [should] they treat him? The court [should] assign him guardians, [so that when] he sets aside terumah they confirm for him [that he has done it correctly]. R. Simon b. Gamliel says: Who is considered to be deaf? Everyone who was deaf from his birth [is considered to be deaf], but one who [initially] is sensible and becomes deaf, he writes and they provide confirmation.

One who hears and does not speak – he is mute. One who speaks and does not hear – he is deaf. And in both cases regard him as one who is sensible in all respects.

Who is considered to be insane? One who goes out alone at night, and one who stays overnight in the cemetery, and one who tears his clothing, and one who destroys things that people give to him. [For one who is] sometimes insane, sometimes sane, this is the general rule: Whenever he is insane, regard him as someone who is insane in all respects, and [whenever he is] sane, regard him as someone who is sensible in all respects (see Rosh Hashanah 28a:16).

R. Yehuda says: A minor whose father places him in a cucumber field – [when] he sets aside terumah and his father speaks on his behalf, his terumah is a [valid] terumah. They said: It is not he [the minor] who sets aside terumah, but rather his father who confirms his act.

How could someone set aside as terumah something that does not belong to him? He could go down to the middle of his neighbor’s field and glean and set aside terumah while not being in poverty. If they consider it robbery, his terumah is not a [valid] terumah, but if not, his terumah is a [valid] terumah. How could one know if it were considered robbery or not? The case when the master of the house comes out and finds him, and says to him: ‘Cut it out!’ with pleasantries – if there were pleasantries it is not considered robbery, but if not, regard it to be considered robbery. If the master of the house had harvested and added to it, in either case it is not considered robbery.

The thief, and the robber, and one who forces [people to sell things against their will]: their terumah is [valid] terumah, and their tithes are [valid] tithes, and their consecrated produce is [valid] consecrated produce. [But] if the landowners were chasing after them [to reclaim the stolen produce], their terumah is not [valid] terumah, and their tithes are not [valid] tithes, and their consecrated produce is not [valid] consecrated produce. Landowners [whose land was purchased from] sicarii*: their terumah is [valid] terumah, and their tithes are [valid] tithes, and their consecrated produce is [valid] consecrated produce.

The son, and the hired hand, and the slave, and the wife separate terumah on what they eat, but they do not separate terumah on everything, as a person does not separate terumah on a thing that is not his. [However,] the son [may separate terumah from produce] belonging to father, and the wife [may separate terumah] of her dough -- behold, these [persons are allowed to] separate terumah because they are separating terumah with permission.

A sharecropper that separated terumah and the landowner came and invalidated [the act]: if he invalidated it before he separated terumah, the terumah is not [valid] terumah, but if the terumah has [already] been separated, the terumah is [valid] terumah. However, [the sharecropper] does not have the right to take out tithes, except as to his own portion.

A worker who separates terumah from the threshing floor [without explicit permission], his terumah is not [valid] terumah, but if the landowner said to him, "gather together [the produce] of my threshing floor," his terumah is [valid] terumah, as [the produce on] the threshing floor may not be gathered together unless terumah has [first] been separated.

Workers that separate terumah from a [standard] vat: their terumah is not [valid] terumah, but if it was a small vat, and others use it, their terumah is [valid] terumah.

The landowner has the right to set aside tithes of untithed produce in the amount of the terumah of tithes that are in the tithes. Rabbi Yosei says, [in the case of] the landowner that separates terumah from tithes, what he has done is done.

Legal guardians (apotrofin) separate terumah and tithes [from their own produce] in place of the property of the orphans; [and if necessary must even] sell [their own] houses , fields, and orchards, livestock, [male] slaves, and maidservants to provide food to the orphans; and [further] provide (lit. "make") for them a sukkah and a lulav and tzitzit and all [that is required to perform] the commandments of the Torah, and purchase for them a scroll of the Torah, the Prophets, and the Writings, and anything else that is prescribed in the Torah. However, [legal guardians] need not redeem them from captivity, or apportion charity to them in the synagogue, or anything else that is not prescribed in the Torah. And they need not [pay to] free them from slavery, but [they may] sell them [i.e., the orphans] to others, and others may free them. Rebbi says, I say, [the legal guardian should] give money [to the orphan] so that he can redeem himself.

[Legal guardians] shall not sell distant [property] in order to purchase [property] that is nearby, or [sell property] of poor quality to buy [property of] good quality. They may not [involve themselves in orphans'] legal matters, [whether] to hold them liable, to confer a benefit, to earn money, [or] to spend money, except if [the guardians] receive permission from the court (beit din). And the legal guardians must make an accounting with the orphans at the conclusion [of the guardianship], the words of Rebbi. Rabban Shimon ben Gamaliel says, The court does not designate women [manuscript adds "or minors"] or slaves as legal guardians at the inception [of the guardianship]; however, if [the orphans'] fathers designated these during his lifetime, [the court must] appoint them as legal guardians [after the father dies].

Rabbi Shimon ben Elazar says, [with respect to] orphans that were supported at the place of a landowner, or that were supported by their fathers*, or that were supported by the Beit Din, [those that support them] tithe [the produce that the orphans eat] and feed them for the sake of tikkun olam (the betterment of the world). And in the same way, Rabbi Shimon ben Elazar says, an orphan who is a Levite that was raised at the place of a landowner, [separates] tithes (מעשר not מעשה) and feeds him for the sake of tikkun olam. If [the orphan] was learning [a craft] at the place of a Levite or a priest or a poor person, behold, he should feed him out of that which is his (i.e., the landowner's). If he was the son of his wife who is a priest or Levite or poor person, behold, he feeds him from his (i.e., the orphan's) own portion.

A child that said to someone in the market, "Feed me tithes," he should feed him for the sake of tikkun olam. If he was responsible for his meals or if he gave [the child] meals in the same amount of his own meals [?], he feeds [the child] out of what is his, and uses [the child's] portion as an investment [for the child's benefit].

The landowner may not separate terumah from tithes and [thereafter] obtain permission from the Levite, nor [take] the shankbone, the jawbone or the rough-stomach [of an animal, see Deut. 18:3] and [thereafter] obtain permission from the priest, but he may make them a loan in order for it to count [as terumah or priestly gifts, see Gitt. 3:8]

Associates of the priesthood and of the Levites* are not authorized to do this; however, [with respect to] lost items, it is permitted because he is like one who returns a lost object [to its owner].

Rabbi Elazar says, whoever comes along the road and has in his hand figs or grapes or cucumbers, which cannot be brought into town [before they go bad], should throw them into a cleft, or inside a thorn-bush. [If] Samaritans or Gentiles were passing by, and he had in his hand things that could not enter the town, he should rest them on top of a rock [for the Samaritan or Gentile to take]. Rabbi Yosei says, one should leave them with an innkeeper up until when they [begin to] stink.

A Gentile that separates the terumah of his friends*, or of a Jew, even with permission, his terumah is not [valid] terumah (Ter. 1:1). It so happened in Pinah*, that a certain Jew said to a Gentile, "Separate the terumah of my threshing floor." And he separated the terumah, and [subseqently] the terumah fell back onto the threshing floor [becoming mixed with the rest of the produce]. And this matter came before Rabban Gamaliel (alt., "Shimon ben Gamaliel") and he said, "Since the Gentile separated the terumah, it is not [valid] terumah," [and thus the resulting mixture is not forbidden]. Rabbi Yitzhak says, a Gentile that separates the terumah of a Jew, and the owners [of the produce] remain near him [throughout the process], his terumah is [valid] terumah.