Bikkurim 2:2 - 2:3

הבאת מקום – to bring them (Ma’aser Sheni and Bikkurim) to Jerusalem, as it is written (Deuteronomy 12:6): “And there you are to bring your burnt offerings and other sacrifices, your tithes and contributions…”And they [i.e., the Rabbis] expound that “contributions”/תרומת ידכם are First Fruits.

וטעונים וידוי – Regarding [Second and Poor] Tithes, it is written (Deuteronomy 26:13): “You shall declare before the LORD your God: ‘I have cleared out the consecrated portion from the house’..” and regarding First Fruits, it is written (Deuteronomy 26:5): “You shall then recite as follows before the LORD your God: ‘My father was a fugitive Aramean’.…” And even though the heave offering (of consecrated foodstuffs) also requires confession as we say (Deuteronomy 26:13): “and I have given it to the Levite, [the stranger, the fatherless and the widow]…”, this is the heave offering/consecrated food [for the Kohen] and the contribution of tithes [by the Levite for the Kohen]. However, However, the [second] tithe and First Fruits are separate tithes, or First Fruits alone require confession, and the heave offering/consecrated food for the Kohen if he only has the heave offering, it does not require confession.

ואסורין לעונן – Regarding the [Second] tithe, it is written (Deuteronomy 26:14): “I have not eaten of iot while in mourning,” and regarding First Fruits, it is states (Deuteronomy 26:11): “And you shall rejoice, [together with the Levite and the stranger in your midst]…” which teaches that these are forbidden to someone in mourning (literally, someone whose dead lies before them, as yet unburied).

ורבי שמעון מתיר – [Rabbi Shimon permits] First Fruits [to a Kohen] in mourning, for they are called “heave offerings/consecrated food” by the Torah and heave offerings are permitted to someone in mourning.

וחייבים בביעור – to remove them out of existence from the world at the end of three years, as it is written in the portion of the [Second] tithe (Deuteronomy 26:13): “I have removed the consecrated portion from the house” and implying also First Fruits, since it is written, “the consecrated portion”. The higher level of sanctity is the First Fruits, which were mentioned in the portion above it.

ור"ש פוטר – [Rabbi Shimon exempts] First Fruits from the [commandment of] removal, but they should be given to the Kohen, since they are called “Terumah” by the Torah and there is no need to remove Terumah/heave-offering from the world.

Are forbidden. [If ] maaser sheni or bikkurim become mixed with chullin, the mixture is forbidden irrespective of the relative quantities, and [they] are not nullified if [the ratio to the chullin is less than] one to a hundred.

[May] not be eaten in Yerushalaim. That is to say ["may not be eaten if they were mixed while they were in Yerushalayim":] if maaser sheni or bikkurim become mixed with chullin while they are in Yerushalaim, then the mixture is forbidden to be eaten by the laws of chullin, because they are something for which there are reasons to allow [davar sheyesh lo matirin, a category discussed also in Beitzah, 3b: a prohibited item that can be permitted without the process of nullification, and as such the nullification does not take place, not even if mixed in the ratio of a thousand to one] because it is possible to eat the whole mixture where it [already] is, [i.e. Yerushalaim]. But maaser sheni or bikkurim that become mixed with chullin outside of Yerushalaim are not forbidden irrespective of the relative quantities, because it takes effort to bring them up [to Yerushalaim], and as such are not defined as something for which there is reason to allow.

And their growths are forbidden. [In the case of]a mixture of maaser [sheni] or bikkurim that was planted and sprouted and grew, also the growths are forbidden to be eaten by the laws of chullin if they are planted and grown in Yerushalaim. And their mixture is forbidden, irrespective of the relative quantities, because it is possible to eat it there in its place.

אף לזרים ולבהמה – Second Tithe and First Fruits where we forbid their combination in any amount and their growth also is forbidden, and is forbidden [as well] even for foreigners (i.e. non-Kohanim) and cattle. If [we are dealing with] First Fruits, their combination is forbidden to foreigners and if [we are dealing with] [Second] Tithe, their combination is forbidden for cattle, that is not say specifically regarding the matter of it being eaten outside of Jerusalem which is forbidden in any amount, for that matter we consider a thing which requires an act to make them permissible for one can consume them in their place in Jerusalem, and even in one-thousand parts is not neutralized. But to prohibit this mixture to foreigners (i.e. non-Kohanim) and cattle, for the prohibition of foreigners an cattle have nothing that will make it permissible. You might think that I should say that they would not prohibit the

mixture in any amount, therefore, it comes to teach us that since this mixture carries the name “First Fruits” and “[Second] Tithe,” which prohibits eating them outside of Jerusalem, regarding this matter, applies the prohibition for foreigners to eat them if they are First Fruits, or for cattle if it is [Second] Tithe.

ור' שמעון מתיר – This refers only to their growth, for he thinks that they are nullified, but regarding the mixture itself, Rabbi Shimon admits [that it is permitted]. But the Halakha is not according to Rabbi Shimon for this entire Mishnah.

אוסרין את הגורן – It is prohibited to eat from the grain in the threshing floor/granary until the heave-offering/sacred donations to the Kohen and tithes are separated out but First Fruits do not prohibit [the granary].

ויש להן שיעור – The heave-offering/sacred-donation to the Kohanim have a Rabbinically [determined] minimal measure which is one-fiftieth (2%), but First Fruits lack a minimal measure, even Rabbinically.

ונוהגים בכל הפירות – Rabbinically, but First Fruits may only come from the seven species (Deuteronomy 8:8 – i.e., wheat, barley, wine, figs, pomegranates, olives and honey).

בפני הבית ושלא בפני הבית – But Bikkurim are in effect only when the Temple exists, as it is written regarding them (Deuteronomy 26:4): “[The priest shall take the basket from your hand] and set it down in front of the altar of the LORD your God.” If there is no altar, there are no “First Fruits.”

ובאריסות ובחכירות וכו' – It is explained above at the beginning of the first chapter of Bikkurim (Mishnah 2), for the First Fruits do not come other than from someone whose field is legally his, as it is written (Exodus 23:19): “The choice first fruits of your soil [you shall bring to the house of the LORD your God.”