If one plants [a tree] as a hedge or for [its] beams, [it] is exempt from orlah. R' Yose says: Even if he said: “The inner side [of the tree] is for food, and the outer side is for a hedge,” the inner side is liable and the outer side is exempt.

At the time that our forefathers came to the Land, [any tree that] they found planted [was] exempt. One that they planted, even though they had not yet conquered, is liable.  One who plants for the public, [it is] liable. R' Yehudah exempts.  One who plants in the public domain, or a non-Jew who planted, or a thief who planted, or one who plants in a boat, or [a tree] that grows on its own —- is liable to orlah.

A tree that was uprooted together with the rock, [or] was swept by a river together with the rock, if it can survive, it is exempt. But if not, it is liable. [If] the rock was dislodged from its side, or [if] the ploughshare jolted it, or if it jolted it and made it as dirt, if it is able to survive, it is exempt. But if not, it is liable.

A tree that was uprooted, but there remained in it a root, it is exempt. And how much must the root be? Rabban Gamliel says in the name of R' Elazar ben Yehudah the man of Bartosa: Like the stretching needle.

[If] a tree was uprooted but had a layer, and it survives from it, then the old [tree] becomes like the layer. [If] he layered it year after year, and it was severed, he counts from the time that it was severed.  An extension of grapevines, and an extension upon an extension, even though he layered them in the ground, it is permitted. R' Meir says: Where its strength is sufficient, [it] is permitted; but where its strength is insufficient, [it] is forbidden. And so too, a fruit-laden layer that was severed, if it increased by [one part] in two hundred, it is forbidden.

Two [doughs] of a kav and a rice [dough] of a kav or a terumah [dough] of a kav in the middle do not combine. [If] something whose challah was taken [was] in the middle, they combine, since it was once obligated in challah.

A kav of new [flour] and a kav of old [flour] that “bit” into one another, R' Yishmael says: He takes [challah] from the middle. But the Sages forbid [this]. [If] someone took challah from a kav [of dough], R' Akiva says: [It is] challah. But the Sages say: It is not challah.

Two kav [doughs]; the challah of this one was taken by itself, and [the challah] of this one by itself, [and] he then made them into one dough, R' Akiva exempts [the dough], but the Sages obligate [it]. It thus emerges that his stringency is his leniency.

One may take an amount [of dough] for challah from a dough whose challah has not been taken, to make it in taharah, in or-der to continuously separate from it challah of demai, until it spoils. Because challah of demai may be taken from [dough that is] tahor on behalf of [dough that is] tamei and from that which is not in [their] proximity.

Jews who were sharecroppers for idolaters in Surya, R' Eliezer obligates their produce in tithes and Sheviis, but Rabban Gamliel exempts [them]. Rabban Gamliel says: Two [portions of] challah in Surya. But R' Eliezer says: One [portion of] challah. They grasped the leniency of Rabban Gamliel and the leniency of R' Eliezer. They changed to act in accordance with the words of Rabban Gamliel in both ways.

Rabban Gamliel says: There are three lands for challah. From the Land of Israel up to Keziv, one challah [portion is taken]. From Keziv until the river and until Amanah, two challah [portions]; one for the fire and one for the Kohen. [That] for the fire has a measure; [that] for the Kohen, does not have a measure. From the river until Amanah inwards, two challah [portions]; one for the fire and one for the Kohen. [The portion] for the fire does not have a measure; [the portion] for the Kohen has a measure. And a tevul yom may eat from it. R' Yose says: He does not need immersion. And it is forbidden to a zav, zavah, niddah, and a woman who has given birth, and it may be eaten with a non-Kohen at the [same] table, and it may be given to any Kohen.

And these are given to any Kohen: charamim, firstborn [animals], redemption of a [firstborn] son, redemption of a firstborn donkey, the foreleg, jaws, and abomasum, the first of the fleece, oil [of terumah temei'ah] for burning, consecrated items [of] the Temple, and bikkurim; R' Yehudah forbids bikkurim. Bitter vetch of terumah, R' Akiva permits, but the Sages forbid.

Nitai of Tekoa brought challah portions from Beitar, but [the Sages] did not accept [it] from him. People from Alexandria brought their challah [portions] from Alexandria, but [the Sages] did not accept [them] from them. People from Mount Tze-voim brought their bikkurim before [the festival of] Shavuos, but [the Sages] did not accept [them] from them, because of what is written in the Torah (Exodus 23:16): And the festival of the harvest, the first fruits of your labors, which you sow in the field.

Ben Antinos brought firstborn [kosher animals] from Babylon, but they did not accept [them] from him. Yosef the Kohen brought bikkurim of wine and oil, and they did not accept [them] from him. Also, he [Yosef the Kohen] brought his sons and the members of his household to celebrate Minor Pesach in Jerusalem, but they turned him back, so that the matter not be established as obligatory. Ariston brought his First Fruits from Apamya and they accepted [them] from him, because they said: One who acquires [land] in Surya is like one who acquires [land] in the outskirts of Jerusalem.