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.

. A sapling of orlah, or of kilayim of the vineyard, that became mixed up with [other] saplings, this he may not gather. But if he did gather, it is nullified in two hundred and one, provided that he does not intend to gather. R' Yose says: He may even gather intentionally, and it will be nullified in two hundred and one.

The leaves, the shoots, the water of vines, and the buds are permitted in orlah and in reva'i, and in [regard to] a nazir, but they are forbidden in an asheirah. R' Yose says: The buds are forbidden, because it is fruit. R' Eliezer says: [If] one curdles [milk] with sap of orlah, it is forbidden. Said R' Yehoshua: I have heard explicitly that [if] one curdles with sap of leaves, [or] with sap of roots, it is permitted; with the sap of unripe fruit, it is forbidden, because they are fruit.

Damaged grapes, grapepits, grapeskins, and their temed; the peels of a pomegranate and its blossom; nutshells, and pits are forbidden in regard to orlah, in [regard to] an asheirah, and in [regard to] a nazir, but are permitted in [regard to] reva'i. And unripe fruits that fall from a tree are all forbidden.

R' Yose says: A branch of orlah may be planted, but a nut of orlah may not be planted, because it is a fruit. And clusters containing date-buds of orlah may not be grafted.

Terumah, and terumas maaser of demai, challah, and bikkurim, are nullified in one hundred and one, and they combine with one another, and one must remove.  Orlah and kilei hakerem are nullified in two hundred and one, and they combine with one another, but one does not need to remove. R' Shimon says: They do not combine. R' Eliezer says: They combine to give flavor, but not to prohibit.

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.