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].

The [following are the standard] amounts of terumah: [For] a generous person, one [part] in forty. Beis Shammai say: [One part] in thirty; and [for] the average person, [one part] in fifty; and [for] the miserly person, [one part] in sixty. [If] one separated terumah and he took one [part] in sixty, it is terumah, and he need not separate [additional] terumah. [If] he [separated terumah] again to add [to the initial terumah], [what he added] is liable to tithes. [If] he took [one part] in sixty-one, it is terumah but he must separate terumah again according to his custom, by meas-ure, by weight, or by number. R' Yehudah says: Even from that which is not in [its] proximity.

[If] one says to his agent: “Go and separate terumah,” [the agent] should separate terumah in accordance with the mindset of the homeowner. If he does not know the mindset of the homeowner, he should separate terumah using the intermediate [standard], one [part] in fifty. [If] he subtracted ten [parts] or added ten [parts], his terumah is terumah. [But] if he intention-ally added even one [part], his terumah is not terumah.

One who increases the terumah portion, R' Eliezer says: [It is effective up to] one-tenth, like terumas maaser; [if he designated] more than this, he makes it terumas maaser for another place. R' Yishmael says: [It is effective up to] half chullin and half te-rumah. R' Tarfon and R' Akiva say: [It is effective] as long he leaves some chullin there.

At three junctures we assess the basket: at [the time of] the early fruits, at [the time of] the late fruits,, and at midsummer. One who counts is praiseworthy, one who measures is more praiseworthy than he, and one who weighs is more praiseworthy than the three of them.

R' Eliezer says: Terumah is raised up in [a mixture of] one hundred and one. R' Yehoshua says: In one hundred and an addi-tional amount. [And] this “additional amount” does not have a measure. R' Yose ben Meshulam says: The “additional amount” [is] a kav per one hundred seah; a sixth of the quantity that forbids the mixture.

. R' Yehoshua says: Black figs raise up the white [figs], white [figs] raise up the black [figs] Round cakes of figs —- the big ones raise up the small ones, and the small ones raise up the big ones; round [cakes] raise up square loaves, and square loaves raise up round [cakes]. R' Eliezer forbids. However, R' Akiva says: When it is known what fell [in], they do not raise up one another. However, when it is not known what fell [in], they do raise up one another.

How so? [If there were] fifty black figs and fifty white[ones], [and] a black [fig] fell [in], the black ones are forbidden and the white ones are per-mitted; [if] a white [fig] fell [in], the white ones are forbidden and the black ones are permitted. When it is not known what fell, they raise up one another. In this [case], R' Eliezer is stringent, while R' Yehoshua is lenient.

However, in this [following case], R' Eliezer is lenient while R' Yehoshua is stringent. [If] one presses a litra of dried figs in the mouth of a jug, but he does not know which [one] it is, R' Eliezer says: We view them as if they are separated, and the lower ones raise up the upper ones. R' Yehoshua says: It does not go up until there are one hundred jugs there.