Bekhorot — Daf 27a

טובת הנאה לבעלים

כיצד ישראל שהפריש תרומה מכריו ומצאו ישראל אחר ואמר לו הא לך סלע זה ותנהו לבן בתי כהן מותר אם היה כהן לכהן אסור

ותנא מאי טעמא לא קאמר מתנות כהונה אמר לך תרומה דקדושת הגוף היא דכיון דלא מתחלא לא אתי למיטעי בה

הני כיון דקדושת דמים נינהו אתי למיטעי בהון דבר מיתחל קדושתייהו אארבעה זוזי ואתא למינהג בהן מנהג דחולין

אמר רבא תרומת חוצה לארץ אין בה משום כהן המסייע בבית הגרנות רב חמא יהיב ליה לשמעיה

אמר שמואל תרומת חוצה לארץ בטילה ברוב רבה מבטלה ברוב ואוכל לה בימי טומאתו

רב הונא בריה דרב יהושע כי מתרמי ליה חמרא דתרומה הוה רמי תרי נטלי דחולין וחדא נטלא דתרומה ושקיל חד מיכן ואילך רמי חדא ושקיל חדא

ואמר שמואל תרומת חוצה לארץ אוכל והולך ואח"כ מפריש

ואמר שמואל אין תרומת חוצה לארץ אסורה אלא במי שהטומאה יוצאה עליו מגופו והני מילי באכילה אבל בנגיעה לית לן בה

אמר רבינא הילכך נדה קוצה חלה ואוכל לה כהן קטן ואי ליכא כהן קטן שקלה לה בריש מסא ושדיא בתנורא והדר מפרשא חלה אחריתי כי היכי דלא תשתכח תורת חלה ואוכל לה כהן גדול

רב נחמן ורב עמרם ורמי בר חמא הוו קאזלי בארבא סליק רב עמרם לאפנויי אתאי ההיא איתתא עלת קמייהו אמרה להו טמא מת מהו שיטבול ואוכל תרומת חוצה לארץ אמר ליה רב נחמן לרמי בר חמא

the benefit for putting a person under an obligation.1 In what way? — If an Israelite separated terumah from his pile and another Israelite found him and said to him: ‘Here is a sela’ for you and give it to the son of my daughter, a priest’, it is permitted. If, however, a priest [approached him] on behalf of another priest, it is forbidden.2 And why does not the Tanna [of the Baraitha] also mention the case of the priest's gifts?3 — He can explain it to you [as follows]. When terumah is consecrated as such, since it is not redeemed, no mistake can be made with it.4 But in these cases [of the firstling and priest's gifts], since they are consecrated only for their value, the priest may make a mistake with them, thinking that their holiness is redeemed for the four zuz [i.e., the sela’] and thus will come to treat them after the manner of hullin.5 Raba said: Terumah from abroad6 is not subject to the ruling of a priest who helps in the threshing floors.7 R. Hama gave it to his attendant.8 Samuel said: Terumah from abroad is neutralized in a larger quantity.9 Rabbah10 neutralized it in a larger quantity and used to eat it in the days of his [levitical] impurity. R. Huna the son of R. Joshua, when he happened to have wine of terumah [from abroad], used to mix two natla11 of hullin with one natla of terumah, and after that he would add one [natla] and take one.12 Samuel further said: Terumah from abroad one may go on eating, leaving the separation for afterwards.13 Samuel further said: Terumah from abroad is forbidden only for one whose uncleanness issues from his body;14 and this is the case only as regards eating, but as regards touching, there is no objection.15 Said Rabina: Therefore a woman during menstruation may separate the hallah16 and a priest who is a minor,17 eats it; and if there is not a priest who is a minor, she takes it on the point of the shovel18 and throws it in the oven, and then separates other hallah19 in order that the law of hallah may not be forgotten and an adult priest eats it. R. Nahman, R. Amram and Rami b. Hama were sailing in a boat. R. Amram went away to ease himself. A certain woman came, approached and asked them: Is it allowed for one made unclean through a corpse that he should bathe and eat terumah from abroad?20 — Said R. Nahman to Rami b. Hama: It, therefore, comes under the category of the action of a priest who helped in the threshing floor. may receive a sela’ from another Israelite who said to him: ‘Here is a sela’ and give it etc.’ paid by the Israelite will not mistakenly use it as hullin. longer required to eat the flesh roasted and with mustard, the royal manner of eating, as the priest is compelled to do, and thus he may be led to give the flesh to dogs to eat, treating it as mere hullin. therefore we are not particular with reference to it. priest who helps in the threshing floor. neutralized in a hundred, as is the case with terumah in the Holy Land. Also, after being neutralized, the whole mixture may be eaten by a non-priest or by the priest himself in his days of levitical impurity. neutralize the terumah. (R. Gershom.) even after the separation, to carry out the principle of mukaf (lit., ‘brought near’) requiring that the terumah must be of a mass in close neighbourhood of the products from which it is set aside. cleanliness. but not an adult priest may eat it. And even an adult priest, if he bathes and purifies himself from pollution is considered as a minor in this respect. Another reason why it says ‘a minor’ is because a minor is not subject to pollution and thus did not become unclean. Still another reason is because hallah can be of a small quantity which is only sufficient for a minor, as the expression later on ‘on the point of a shovel’ indicates. observes that this refers to a baker's shovel used in order to place it more easily in the oven and in the fire, for if according to Rashi's explanations the difficulty arises that coming into direct contact, as we are taught above, is not forbidden at all. however, near the Holy Land, two hallahs are required to be separated, one for the fire and the other for the priest.