There are [laws] which apply to [second tithe] and bikkurim but not to terumah:That [second] tithe and bikkurim must to be brought to [the appointed] place; They require confession; They are forbidden to an onen. But Rabbi Shimon permits [bikkurim to an onen]; They are subject to [the law of] removal. But Rabbi Shimon exempts [bikkurim from removal]. And in Jerusalem the slightest mixture of them [with hullin of the same species] renders it forbidden to be consumed [as common food outside of Jerusalem.] And what grows from them in Jerusalem is forbidden to be consumed [outside of Jerusalem], Even by non-priests or by cattle; But Rabbi Shimon permits. These are [the laws] which apply to [second] tithe and bikkurim, but not to terumah.

There are [laws] which apply to terumah and maaser [sheni] but not to bikkurim:Terumah and the [second] tithe render forbidden [the contents of] the threshing-floor; They have a set amount. They apply to all produce; Both during and after Temple times; [And they apply to to produce grown] by sharecroppers, leasers, or occupiers of confiscated property (sikarikon), or a robber. These are [the laws] which apply to terumah and maaser [sheni], but not to bikkurim.

And there are [laws] which apply to bikkurim which do not [apply] to terumah or maaser sheni:For bikkurim can become acquired while still attached [to the soil]. And a man may make his entire field bikkurim; He is responsible for them; And they require a sacrifice, a song, waving and spending the night in Jerusalem.

The terumah of tithe is like bikkurim in two ways, and like terumah in two other ways:It may be taken from pure produce for impure produce; And from such produce that is not in close proximity, like bikkurim. And it renders the contents of the threshing-floor forbidden, And it has a prescribed amount like terumah.

An etrog is similar in three ways to [the fruit of an ordinary] tree, and in one way to a vegetable. It is similar to a tree in respect of orlah, fourth year plantings, and [the law of] the seventh year; And it is similar to a vegetable in one thing: that its tithing goes according to the time it is harvested, the words of Rabban Gamaliel. Rabbi Eliezer says: it is similar to a tree in all ways.

The blood of those who walk on two [legs] is like the blood of beasts in that it renders seeds susceptible [to impurity]. And it is like the blood of a sheretz, in that one is not liable for eating it.

A koy is in some ways like a wild animal (hayyah); in some ways it is like a domesticated animal (behemah); in some ways it is like both a behemah and a hayyah, and in some ways it is like neither a behemah nor a hayyah.

How is it like a wild animal?Its blood must be covered like the blood of a wild animal. It may not be slaughtered on a festival. If he slaughtered it, he should not cover its blood. Its fat is impure like that of a wild animal, but its impurity is of doubtful status. One does not redeem with it the first-born of a donkey.

And how is [the koy] similar to a behemah (a domesticated beast)?Its fat (helev) is prohibited like the fat of a behemah, but one [who eats it] is not liable for karet. It may not be bought with the money from second tithe to be eaten in Jerusalem. It is subject to [the priest’s share of] the shoulder, the two cheeks and the maw. Rabbi Eliezer exempts it because the burden of proof is upon the one who extracts from his neighbor.

And how is [a koy] neither like a behemah nor like a hayyah?It is forbidden because of kilayim [to yoke it] with either a behemah or a hayyah. One who deeds his son his behemah and his hayyah he has not [thereby] given him the koy. If one says, “I will become a nazirite if this is [not] a hayyah or a behemah”, he is a nazirite. In all other ways it is like a behemah and a hayyah: It requires slaughtering (shehitah) like them both; It carries carrion impurity; And to it applies the law relating to a limb of a living being like them both.