There are some who bring bikkurim and recite, [some who] bring but do not recite, and there are some who do not bring. These are [those] who do not bring: One who plants inside his own [land] and bends a branch into [the land] of an individual or of the public, and similarly, one who bends a branch from [the land] of an individual or from [the land] of the public into his own [land].  [If] one plants [a tree] inside his own [land] and bends a branch [from it] into his own [land], but a road for an individual or a road for the public is in the middle —- this [person] does not bring. R' Yehudah says: In such a case —- he brings.

For what reason does he not bring? Because it is stated (Exodus 23:19): the earliest of the first fruits of your land —- until all the growths are from your land.  Sharecroppers, tenant farmers, extortionists of land, and the land-robber do not bring for the same reason, because it is stated (Exodus 23:19): the earliest of the first fruits of your land.

We do not bring bikkurim other than from the Seven Species; not from dates of the mountains, not from fruits of the valleys, and not from oil-olives that are not of the choicest.  We do not bring bikkurim before Shavuos. The people of Mount Tzevoim brought their bikkurim before Shavuos, but [the Kohanim] did not accept ]the bikkurim] from them, because of that which is written in the Torah (Exodus 23:16): And the feast of the harvest, the first of your produce which you sow in the field.

These bring, but do not recite: A convert brings but does not recite, because he cannot say (Deuteronomy 26:3): which Hashem swore to our forefathers to give to us. But if his mother was of Jewish [descent], he brings and recites. And when he prays by himself, he says: “the God of the forefathers of Israel.” When he is in the syna-gogue, he says: “the God of your forefathers.” And if his mother was of Jewish [descent], he says: “The God of our forefathers.”

R' Eliezer ben Yaakov says: A woman who is the daughter of converts may not be married to a Kohen until her mother is of Jewish descent. [This applies to] both converts and freed slaves, and even up to ten generations, until their mother is of Jewish descent.  A guardian, an agent, a slave, a woman, a tumtum, and an androgyne bring but do not read, because they cannot say (Deuteronomy 26:10): "which you have given to me, Hashem."

Vessels that one lubricated with tamei oil and then went back and lubricated them [again] with tahor oil, or that he lubricated with tahor oil and then went back and lubricated them [again] with tamei oil, R' Eliezer says: “After the first one I come.” But the Sages say: After the last one.essels that one lubricated with tamei oil and then went back and lubricated them [again] with tahor oil, or that he lubricated with tahor oil and then went back and lubricated them [again] with tamei oil, R' Eliezer says: “After the first one I come.” But the Sages say: After the last one.

Sourdough of terumah and of kilei hakerem that fell into a dough, [and] there was not in this one sufficient to leaven and there was not in this one sufficient to leaven, [but] they combined and leavened, it is prohibited to non-Kohanim, and permitted to Kohanim. R' Shimon permits [it] to non-Kohanim and to Kohanim.

Seasonings of terumah and of kilei hakerem that fell into a pot, [and] there was not in these sufficient to season and there was not in these sufficient to season, but they combined and seasoned, it is prohibited to non-Kohanim, but permitted to Kohanim. R' Shimon permits [it] to non-Kohanim and to Kohanim.

Cut[s] of kodshei kodashim, of piggul and of nossar that were cooked with the [other] cuts, it is forbidden to non-Kohanim and permitted to Kohanim. R' Shimon permits to non-Kohanim and to Kohanim.

Meat of kodshei kodashim and meat of kodashim kalim that were cooked with meat of the appetite, [it] is forbidden for a tamei person but permitted for a tahor person.

A garment that was dyed with orlah shells must be burned. [If] it was mixed with others, they are all to be burned. [These are] the words of R' Meir. But the Sages say: It is nullified in two hundred and one.

Someone who dyes a syt's length [of thread] with orlah shells, and weaves it into a garment, but it is not known which one it is, R' Meir says: The garment must be burned. But the Sages say: It is nullified in two hundred and one.

[If] someone weaves a syt's length of wool from a firstborn in a garment, the garment must be burned. And from the hair of a nazir or of a firstborn donkey in a sack, the sack must be burned. And from sanctified animals, they render sacred with a minute amount.

If a cooked dish was cooked with shells of orlah it must be burned. [If] it became mixed up with others, it is nullified in two hundred and one.

If an oven was stoked with orlah shells, and he baked bread in it, the bread must be burned. [If] it became mixed up with others, it is nullified in two hundred and one.

[If] someone has bundles of fenugreek of kilei hakerem, they must be burned. [If] they were mixed up with others, they all must be burned, [these are] the words of R' Meir. But the Sages say: They are nullified in two hundred and one.

For R' Meir says: That which is customarily counted dooms [a mixture] to burning. But the Sages say: Nothing dooms [a mixture] to burning excepting only six things. And R' Akiva says: Seven. And these are they: walnuts of Perech, pomegranates of Badan, and sealed barrels, and regenerations of beets, and stems of cabbage, and Greek gourd. R' Akiva says: Also loaves of a householder. That which is subject to orlah [is forbidden as] orlah. [That which is subject] to kilei hakerem [is forbidden as] kilei hakerem.

How so? [If] the walnuts became smashed, the pomegranates became split, the barrels became opened, the gourds became sliced, [or] the loaves became sliced, they are nullified in two hundred and one.

Orlah that is in doubt, in the Land of Israel it is forbidden but in Suria it is permitted; and outside the Land he goes down and purchases, provided that he does not see him picking.  A vineyard that is planted with vegetables, and vegetables are sold outside it, in the Land of Israel it is forbidden; but in Suria it is permitted; and outside the Land, he goes down and picks, provided that he does not pick with [his own] hand. Chadash is prohibited by the Torah everywhere; orlah [is forbidden everywhere by] a halachah; and kilayim [is prohibited everywhere] by Rabbinic enactment.