Rabbi Shimon says, one who mistakenly anoints [himself] with terumah oil pays the principal and does not pay the [extra] fifth. One who eats terumah [that has been] punctured [by a snake bite] or drinks uncovered wine pays the principal and the fifth. A nazirite who mistakenly drank terumah wine pays the principal and does not pay the extra fifth. One who ate terumah on Yom Kippur pays the principal and the fifth [in addition to being subject to the death penalty], [and one who drinks] wine or vinegar [on Yom Kippur] pays the principal and the fifth.

One who eats impure terumah pays its value in money to the priest (Yevamot 90a:3). Aba Shaul says, [one who consumes] anything that has the value of [at least] a peruta is liable for restitution. They [the Sages] said to him, they did not say "value of a peruta" except in [reference to produce] dedicated to the Temple [and therefore this rule does not apply to terumah].

One who eats, one who drinks, and one who anoints himself with terumah [unwittingly must repay its value and a fifth (Ter. 6:1)]. If he ate [terumah] and came back and ate again, if the time [that elapsed from] when he started eating until he finished eating is less than the amount of time to eat a p'ras (half a loaf of bread), [the two acts of eating] join together [for purposes of liability], and if not, they do not join together. If he drank [terumah] and came back and drank again, if [the elapsed time] from the first drinking to the last drinking is less than the amount of time to drink a revi'it (a quarter-log), [the two acts of drinking] join together, and if not, they do not join together. [Moreover,] just as eating an olive's bulk [triggers liability], so too drinking an olive's bulk [triggers liability]. Eating and drinking do not join together [for purposes of liability]. If he ate an olive's bulk, even from five different types of food, behold, all these join together [if all the eating was in a short time period]. If he ate half of an olive's bulk, and it became known to him [that he was eating terumah], and then he came back and ate another half of an olive's bulk [of terumah] afterwards from a different kind [of food], behold, these do not combine.

Similarly, they do not give terumah [to anyone] except to a priest who is a chaver (one who is meticulous in tithing and purity). In this way, they do not pay the principal and a fifth except to a priest who is a chaver. And a chaver takes the money and appeases the am ha'aretz with it.

[If] the terumah of a chaver and the terumah of an am ha'aretz (one who is not diligent) got mixed up, they force the am ha'aretz to sell his portion.

One who eats pure terumah pays from pure chullin. If he paid from impure chullin, what Summachos says is, [if] it is inadvertent, his payment is [valid] payment, [and if it is] intentional, his payment is not [valid] payment. But the Sages say, whether inadvertent or intentional, his payment [of impure produce] is [valid] payment, and [then] he goes back and pays [again] from the pure produce.

If they gave an Israelite terumah from the house of his mother's father [who is a priest], and he ate it, and similarly a property owner who collected [terumah as payment] for a debt, and similarly [one who includes terumah] in his marriage contract, [in all of these cases] he pays the principal and a fifth to a priest who is a chaver, and the chaver gives them money [in return].

One who steals terumah of dedicated [produce] (i.e., terumah dedicated to the Temple by a priest) but does not eat it pays the principal but does not pay the fifth, or double the principal (but see Ter. 6:4), for it says (Ex. 22:8), "he pays double to his neighbor," and not "[he pays double] to the Temple treasury." [But if] he ate the terumah, he pays double the principal and a fifth*. A principal and a fifth is from chullin, and they are made holy like terumah. The principal is given to the treasurer, and the fifth is given to the property owner [from whom he stole]. As to the principal, [it is subject to the prohibition against] misuse of consecrated property. As to the fifth, it is not [subject to the prohibition against] misuse of consecrated property. A second fifth of terumah is given to the Temple treasurer*. § [Regarding a situation where terumah fell into either a basket of terumah or a basket of chullin, and it is not known which (Ter. 7:5),] Rabbi Meir renders the second basket liable in challah, [but] Rabbi Yosei exempts it. And the Sages say, medumma (a mixture of terumah and chullin) is exempt from challah, [and] doubtful medumma is eaten [by the priests] on account of dema (i.e., the potential terumah within the mixture), and is liable in challah.

Rabbi Eliezer says, they make repayment from one kind on behalf of another kind, as long as they pay from the higher quality on behalf of the lower quality (Ter. 6:6). How so? [If] he ate barley and makes repayment from wheat, or dried figs and made repayment from dates, may a blessing come upon him. Rabbi Akiva says, they do not make repayment except for [produce of] one kind on behalf of [produce of] the same kind. [But] Rabbi Eliezer says, just as they make repayment from the new on behalf of the old, so too they make repayment from one kind on behalf of another kind.

One who eats untithed produced makes repayment from the gleanings, from the forgotten sheaves, from the peah (the corners of the field set aside for the poor), and from produce that has not grown at least a third, the words of Rabbi Eliezer. [But] Rabbi Akiva says, they do not make repayment with something that is not subject to tithes. [On the subject of eating untithed produce,] said Rabbi Natan, "Rabbi Eliezer would say, [with respect to one who began casually eating a cluster of untithed grapes in the field*, he is permitted to wait until the arrival of the Sabbath and exit the courtyard and finish [eating them in the field]."

Rabbi Yehoshua says, [if] blood is on a loaf of bread, one may scrape the place [where the blood is] and then he may eat the remainder. [If] blood was found between his teeth, he may rub it off and there is no concern (cf. Ket. 60a:9).

One who eats an ant or a louse that is in produce is liable. [One who eats] a mite that is in lentils, or a gnat that is in k'lisin (a carob-like fruit), or a worm that is in dates or figs, is exempt. [The Sages then] reconsidered and changed their mind [and rendered him] liable. [One who eats] a worm in tree roots, or a [different species of] worm in vegetables is liable. [If he consumed] a red gnat within wine or vinegar, behold, this is permitted*. [On the subject of wine and vinegar,] Rabbi Yehudah says, those who filter wine or vinegar, and those who make a blessing over the sun (birkat hachama, a blessing made every 28 years), behold, these are foreign (i.e., heretical) practices.

Brine and vinegar and fish brine and oil and honey are exempt from [the restrictions against] exposed liquids, but Rabbi Shimon forbids them. Said Rabbi Shimon, "I saw a snake drinking brine in Sidon." The [Sages] said to him, "That snake was a fool (alt., crazy), and they don't bring proofs from fools" (cf. Shabbat 104b:5).

[Wine in a container attached to] a strainer is forbidden due to exposure. [But] Rabbi Nechemiah says, if [the portion of the container topped by a strainer] was underneath, it is [considered] covered, even though the upper part was exposed. Behold, [the wine within] is permitted because a snake's venom is like a sponge, and it stays in its place.

Started dough that was kneaded in exposed water -- even if it [the dough] was of terumah, you must burn it, and it goes without saying that chullin [started dough must also be burned]. Rabbi Nechemiah says, if it was baked, behold, it is permitted because snake poison is destroyed in fire.

The water from pickling [terumah], the water from stewing [terumah], the water of [cooked] peas -- they are not subject to the [prohibition against consuming] exposed liquids. The water in which there remains inside it [pieces of] pickles, stew, or peas, if there is [sufficient quantity] in them to impart taste, they are permitted, and if not, they are forbidden. Water in which quince or Damascene plums were rinsed [as a remedy for] a sick person -- they are not subject to the [prohibition against consuming] exposed liquids. Water that was exposed and then heated are forbidden under the [prohibition against consuming] exposed liquids. [However,] hot water, as long as it is steaming, is not subject to the [prohibition].

[With respect to] water that has been exposed, they do not pour it into a public thoroughfare, they do not knead clay with it, they do not permit a Gentile to drink from it, nor the livestock of others, but [if one chooses,] one may give his own livestock to drink exposed water. One may not sprinkle it on his house, nor may he wash his face, his hands, or his feet with it. Others say, [the Sages] were only talking about an instance where he has scraped [his face, hands, or feet, and thus the presumptively poisoned water would penetrate his skin]. And how much water [is required to dilute the poison (Ter. 8:5)]? [For exposed water] on the ground, 40 seahs. Others say, 200 [seahs], whether dispersed or scattered. Rabbi Nechemiah says, enough to fill a swimmer's barrel (see Beitzah 36b:15).

[With respect to] a spring, as long as it flows, the prohibition of exposed liquids does not apply, said Rabbi Yishmael son of Rabbi Yochanan ben Berokah. It so happened that Rabbi Yochanan ben Berokah went down to visit Rabbi Yochanan ben Nuri in Beit She'arim, and he came across a pool that did not have three logs [of water in it], and he kneeled down and drank from it. (See Y. Ter. VIII.3.29).) [However, exposed] wine, whether in vessels and whether in the earth, is forbidden.

It so happened that a dead snake was found in a wine cistern and they came and asked Rabbi Yehudah ben Bava, and he [ruled that] the cistern remained permissible [as the] wine was fermenting. As long as it is still fermenting, it is not subject to the prohibitions of exposed liquids (Sanh. 70a:10). And how long does it ferment? Three days.

A[n unsealed] flask that is placed in a litter or a chest [and then forgotten], behold, it is forbidden (see Y. Ter. VIII.3.21). [If] he checked them (i.e., the litter or the chest) and then placed it there, behold, it is permitted. [With respect to] a flask in its case, behold, it is forbidden. [If] he checked and then placed it there, behold, it is permitted. If he put it in a pit, even if it is one hundred amot deep, behold, it is forbidden. [If] he put it on top of a tower, even if it is one hundred amot high, behold, it is forbidden. [If he places it in] his drawing room (טרקלין), even if it is lime-plastered and decorated (i.e., like a palace, where one would not expect to find a snake), behold, it is forbidden. [If] they were covered but not corked, or if the cork is split*, behold, it is permitted. How big must the hole be?* Big enough to stick a child's little finger inside. [With respect to] puncture marks in cooked foods or cabbage stalks, and anything that is moist, it is forbidden (see Ter. 8:6). Rabbi Shimon ben Manasya says, he can throw out [the portion containing] the puncture marks and eat the rest. Mushrooms are forbidden due to the danger to life. A puncture mark in a fig that was made into a dried fig, [or] on a date that was made into a dried [date], both of them are permitted. [If] he saw a bird that made a hole [with its beak] in a fig, [or] a mouse that bit a hole in a watermelon, they are both forbidden, for I say, lest there were puncture marks [beforehand]. [If] a watermelon had puncture marks and ten people ate from it -- the remainder, behold, [remains] forbidden. And likewise with a barrel [of wine] that was exposed and ten people drank from it -- the remainder, behold, [remains] forbidden.

They may not mix together pure terumah [and] doubtful [terumah]* with each other, but they may mix together terumah that became impure through a secondary source of impurity with terumah that became impure through a primary source of impurity, even though impurity is added onto impurity. If he said, "This doubtful [terumah] is pure," behold, it is pure! If he said, "It is incumbent on me to wait until I find out about [its status]," behold it is impure! [If] a doubt arose concerning impurity in a loaf of bread next to him, [or] a doubt concerning the impurity [of a loaf of bread] on his table, he takes it and secretes it in a hidden place.

A jar that broke in the lower winepress, and the upper winepress [contains] impure [wine], all agree that it should flow down and create medumma [on its own accord], and not to make it medumma with his own hands.*

A group of [Jews] to whom gentiles say, “Give us one of you and we shall kill him, and if not, behold, we will kill all of them”; they should let themselves be killed and not deliver them one soul from Israel. But if they designated [the person] to them – for example, Sheva ben Bichri – they should give him to them and not let themselves be killed. Rabbi Yehuda said, “When do these words apply? In a case when he is [inside and they are] outside [a fortified city]; but in a case when he is inside and they are inside, since he will be killed and the [other Jews] will be killed, they should give him to them and not let themselves all be killed. And so did it state (II Samuel 20:22), ‘And the woman came to all of the people in her wisdom, etc.’ – she said to them, ‘Since he will be killed and you will be killed, give him to them and do not kill all of you.’” Rabbi Shimon says, “So did she say [to them], ‘Anyone who rebels against the monarchy [of the House of David] is liable to [receive] the death penalty.’”