If one immerses utensils on the Sabbath, [if he did so] inadvertently, he may use them; [but if he did so] intentionally, he may not use them. If one tithes or cooks [food] on the Sabbath, [if he did so] inadvertently, he may eat [the food]; [but if he did so] inten-tionally, he may not eat [it]. If one plants [a tree] on the Sabbath, [if he did so] inadvertently, he may retain [it]; [if he did so] intentionally, he must uproot [it]. But [if one planted a tree] during Sheviis, whether [he did so] inadvertently or intentionally, he must uproot [it].

We may not separate terumah from [produce of one] species on behalf of [produce which is] not of that species. If one sepa-rated terumah [thus], his terumah is not terumah. All types of wheat are one [species]; all types of fresh figs, dried figs and pressed figs are one [species], and one may separate terumah from one on behalf of the other.  Wherever there is a Kohen [available] one should separate terumah from the superior [produce], but wherever there is no Kohen [available] one should separate terumah from the longer-lasting [produce]. Rabbi Yehudah says: One should always separate terumah from the su-perior [produce].

We should separate as terumah a whole small onion and not half a large onion. Rabbi Yehudah says: It is not so! Rather, [one should separate as terumah] half a large onion. And similarly Rabbi Yehudah was wont to say: We separate the onions of city dwellers as terumah on behalf of the onions of villagers, but not the onions of villagers on behalf of the onions of city dwellers, because [the onions of city dwellers] are food of the nobility.

We separate oil-olives as terumah on behalf of preserved olives, but not preserved olives on behalf of oil-olives; and uncooked wine on behalf of cooked wine, but not cooked wine on behalf of uncooked wine. This is the general rule: Whichever [two species] are kilayim with each other, one may not separate terumah from one on behalf of the other, even from superior pro-duce on behalf of inferior produce; and whichever [two species] are not kilayim with each other, one may separate terumah from the superior produce on behalf of the inferior produce, but not from the inferior produce on behalf of the superior pro-duce. But if he designated terumah from inferior produce on behalf of superior produce, his terumah is terumah, except for zunin on behalf of wheat, for [zunin] is not a food. Cucumbers and kirbies are one species. Rabbi Yehudah says: [They are] two species.

[If] one designated a cucumber as terumah and it is found to be bitter, [or a] melon and it is found to be spoiled, [the fruit is] terumah, but he must designate terumah again. [If] one designated a barrel of wine as terumah and it is found to be vinegar, if it is known to have been vinegar before he designated it as terumah, it is not terumah. If it soured after he designated it as terumah, it is terumah. If it is uncertain, it is terumah, but he must designate terumah again. The first [“terumah”] does not render a mixture for-bidden by itself, and we are not liable to [a surcharge of] a “fifth” for it; and so, too, the second [“terumah”].

[If] one of [these two “terumos”] fell into chullin, it does not render [the chullin] forbidden. [If] the second one fell into a dif-ferent place, it does not render [that chullin] forbidden. [If] both [“terumos”] fell into one place, they render the mixture for-bidden according to [the size of] the smaller of the two.

[Regarding] partners who designated terumah one after the other, R' Akiva says: Both their “terumos” are terumah. But the Sages say: The terumah of the first is terumah. R' Yose says: If the first [partner] separated an [appropriate] amount of te-rumah, the terumah of the second [partner] is not terumah; but if the first [partner] did not separate an [appropriate] amount of terumah, the terumah of the second [partner] is terumah.

When is this said? When he did not speak; but [if] one allowed a member of his household, his slave, or his maidservant to separate terumah, [their] terumah is terumah. [If] he nullified [his authorization], if he nullified [it] before [the agent] sepa-rated terumah, [the agent's] terumah is not terumah; but if he nullified [it] after [the agent] separated terumah, [the agent's] terumah is terumah. Laborers do not have authority to separate terumah, except for the treaders, because [the owner] conveys tumah to the vat immediately.

[If] one says: “The terumah of this pile is [designated] within [the pile]”; or, “Its tithes are [designated] within it”; [or,] “The te-rumas maaser of this [pile] is within it,” R' Shimon says: He has effected a designation. But the Sages say: Only if he says, “[The terumah] is in [the pile's] northern [side]” or “at its southern [side].” R' Elazar Chisma says: [If] one says, “The terumah for the pile is from it,” he has effected a designation. R' Eliezer ben Yaakov says: [If] one says, “A tenth of this maaser [rishon] is made terumas maaser for it,” he has effected a designation.

[If] one separates terumah before bikkurim, maaser rishon before terumah, [or] maaser sheni before [maaser] rishon, alt-hough he violates a negative commandment, what he did is done, As it is stated: Do not delay your fullness-offering or your “dema.”

And from where [do we derive] that bikkurim should precede terumah? [After all,] this is called “terumah” and “first,” and this is called “terumah” and “first”! Rather, bikkurim should precede [terumah] because they are “bikkurim” of all [the portions]; and terumah [should precede maaser] rishon because [terumah] is [called] “first”; and maaser rishon [should precede] maaser sheni, because [maaser rishon] contains “first.”’’

[If] one intended to say, “[This portion should be] terumah,” but said [instead, “It should be] maaser”; [or to say, “It should be] maaser,” but said [instead “It should be] terumah”; [or he intended to say, “This animal should be] an olah-offering,” but said [instead, “It should be] a shelamim-offering”; [or to say, “It should be] a shelamim offering,” but said [instead, “It should be] an olah-offering”; [or he intended to declare an oath] ”that I will not enter this house,” but said [instead, “I will not enter] this [other one] ”; [or to vow] ” that I will not derive benefit from this [person],” but said [instead, “I will not derive benefit] from this [other person]”; he has said nothing, until his words and thoughts are in accord.

A non-Jew and a Cuthean: their terumah is terumah, and their tithes are tithes, and their items of consecration are consecrat-ed. R' Yehudah says: A non-Jew does not have revai of vineyards. But the Sages say: He does have [revai of vineyards]. The terumah of a non-Jew creates a dimua mixture, and we are liable to an additional “fifth” for [eating] it. But R' Shimon exempts.

[If] one separates part of the terumah or tithes [due from a pile of produce], he may separate from [the pile] the [remaining] terumah for [this pile], but not for another place. R' Meir says: He may even separate terumah and tithes [from this pile] for another place.

One whose produce was in the storeroom, and he gave a seah to a Levi and a seah to a pauper, he may separate up to eight seahs and eat them. [These are] the words of R' Meir. But the Sages say: He separates only according to the amount [of one meal].