That no foreigner eat priestly tithe: That no foreigner (non-priest) eat priestly tithe, as it is stated (Leviticus 22:10), “And any foreigner shall not eat the holy.” And the received (traditional) understanding (Pesachim 23a) came that this “holy” is only the priestly tithe and anything that is called priestly tithe (terumah), but it does not come here to warn about other types of holy things. And that which is also called priestly tithe is the first fruits, as they, may their memory be blessed, expound from the tradition (Pesachim 36b), “‘And the terumah of your hand’ (Deuteronomy 12:17) — these are the first fruits.”
From the roots of the commandment [is] like [that which is written about] the preceding commandment. And it is from the embellishments of the holy that only the servants of God and their wives, their children, and their slaves that they acquired eat it; and that they give it to their beasts and to all of their animals, but not to others.
From the laws of the commandment is that which they, may their memory be blessed, said (Gittin 12b) that a runaway slave of a priest eats priestly tithe, since he is his acquired property in any case. And so [too,] a rebellious wife, behold she eats; and any wife of a priest [may] eat, even if she is only three years and one day old. Also the betrothed of a priest would have been fitting to eat, except the Sages decreed that she not eat until they are married, as it appears in the beginning of the fifth chapter of Ketubot 57b. A Hebrew slave does not eat, as behold the Torah forbade both the perennial worker and the annual worker, as it is written (Leviticus 22:10), “the boarder of a priest and the hired worker may not eat the holy.” But a Canaanite (gentile) slave eats, because he is his acquired property. Also, if the slave acquires other slaves they [may] also eat through him, since it is written (Leviticus 22:11), “when he acquires an acquired soul” — which has an implication that the acquired soul makes an acquisition. If, however, the second-tier slave acquires a third-tier slave, [the latter] may not eat. Since the [Torah] stated, “when an acquired soul makes an acquisition,” and not “an acquisition of an acquisition.” Any priestess who had intercourse with someone who disqualifies from the priesthood is permanently forbidden from eating priestly tithe (Yevamot 65a). The same is true for a hermaphrodite [priest], whether he had intercourse through his male organ or through his female organ. And even a stretched — and that is a person who stretched his foreskin so that he would appear as if he was uncircumcised — is rabbinically forbidden from eating until he is circumcised a second time (Yevamot 72a). And the rest of its many details are elucidated in Tractate Terumot.
And the prohibition of the eating of priestly tithes for non-priests is practiced by all of Israel, males and females, in any place that there is priestly tithe from Torah writ — that is at the time that the Land of Israel is in its settlement, for then the obligation of priestly tithe is from Torah writ, as we will write in the Order of Shoftim (Sefer HaChinukh 507) in the commandment of separating the great priestly tithe, with God’s help. And at this time, this prohibition is practiced rabbinically with the fruits of the Land of Israel, and as we will write there. One who transgressed this and ate priestly tithe and is a “foreigner,” such as an Israelite — who is a foreigner — or even a priest or priestess who was profaned from [their status in the] priesthood through one of the well-known [mechanisms of] profanation that our Sages, may their memory be blessed, have instructed us, is liable for death by the hands of the Heavens , as it appears in the ninth chapter of Sanhedrin 83b, from that which is written (Leviticus 22:9), “and die for it, since they profaned it,” and afterwards, “And any foreigner shall not eat the holy.”
שֶׁלֹּא יֹאכַל שׁוּם זָר תְּרוּמָה – שֶׁלֹּא יֹאכַל שׁוּם זָר תְּרוּמָה, שֶׁנֶּאֱמַר (ויקרא כב י) וְכָל זָר לֹא יֹאכַל קֹדֶשׁ, וּבָא הַפֵּרוּשׁ הַמְּקֻבָּל (פסחים כג א), שֶׁזֶּה הַקֹּדֶשׁ הוּא הַתְּרוּמָה לְבַד וְכָל מָה שֶׁנִּקְרָא תְּרוּמָה, אֲבָל לֹא בָּא לְהַזְהִיר בְּכָאן עַל קָדָשִׁים אֲחֵרִים, וּמָה שֶׁנִּקְרָא תְּרוּמָה גַּם כֵּן אֵלּוּ הַבִּכּוּרִים, וּכְמוֹ שֶׁדָּרְשׁוּ זִכְרוֹנָם לִבְרָכָה מִן הַקַּבָּלָה (שם לו, ב) וּתְרוּמַת יָדֶיךָ (דברים יב יז) אֵלּוּ הַבִּכּוּרִים.
That no foreigner eat priestly tithe: That no foreigner (non-priest) eat priestly tithe, as it is stated (Leviticus 22:10), “And any foreigner shall not eat the holy.” And the received (traditional) understanding (Pesachim 23a) came that this “holy” is only the priestly tithe and anything that is called priestly tithe (terumah), but it does not come here to warn about other types of holy things. And that which is also called priestly tithe is the first fruits, as they, may their memory be blessed, expound from the tradition (Pesachim 36b), “‘And the terumah of your hand’ (Deuteronomy 12:17) — these are the first fruits.”
מִשָּׁרְשֵׁי הַמִּצְוָה. כַּמִּצְוָה הַקּוֹדֶמֶת. וּמִמַּעֲלוֹת הַקֹּדֶשׁ, שֶׁיֹּאכְלוּהָ מְשָׁרְתֵי הַשֵּׁם וּנְשֵׁיהֶם וּבְנֵיהֶם וְעַבְדֵיהֶם אֲשֶׁר קָנוּ לָהֶם, וְיִתְּנוּהוּ לִבְהֶמְתָּם וּלְכָל חַיָּתָם וְלֹא לַאֲחֵרִים.
From the roots of the commandment [is] like [that which is written about] the preceding commandment. And it is from the embellishments of the holy that only the servants of God and their wives, their children, and their slaves that they acquired eat it; and that they give it to their beasts and to all of their animals, but not to others.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (גיטין יב, ב) שֶׁעֶבֶד כֹּהֵן שֶׁבָּרַח אוֹכֵל בַּתְּרוּמָה, דְּקִנְיַן כַּסְפּוֹ הוּא מִכָּל מָקוֹם, וְכֵן אֵשֶׁת כֹּהֵן שֶׁמָּרְדָה, הֲרֵי הִיא אוֹכֶלֶת, וְכָל אֵשֶׁת כֹּהֵן אוֹכֶלֶת, אֲפִלּוּ הִיא בַּת שָׁלֹשׁ שָׁנִים וְיוֹם אֶחָד, וְגַם הָאֲרוּסָה לוֹ הָיְתָה רְאוּיָה לֶאֱכֹל אֶלָּא שֶׁחֲכָמִים גָּזְרוּ שֶׁלֹּא תֹּאכַל, עַד שֶׁתִּנָּשֵׂא, כְּמוֹ שֶׁבָּא בְּרֵישׁ פֶּרֶק חֲמִישִׁי דִּכְתֻבּוֹת (צ"ל פ"ה נז ב). עֶבֶד עִבְרִי שֶׁל כֹּהֵן, אֵינוֹ אוֹכֵל, שֶׁהֲרֵי אָסְרָה הַתּוֹרָה שְׂכִיר עוֹלָם וּשְׂכִיר שָׁנִים, כְּמוֹ שֶׁכָּתוּב (ויקרא כב י) תּוֹשַׁב כֹּהֵן וְשָׂכִיר לֹא יֹאכַל קֹדֶשׁ. אֲבָל עֶבֶד כְּנַעֲנִי אוֹכֵל, דְּקִנְיַן כַּסְפּוֹ הוּא, וְגַם אִם קָנָה הָעֶבֶד עֲבָדִים גַּם הֵם אוֹכְלִים עַל יָדוֹ, מִשּׁוּם דִּכְתִיב (שם יא) כִּי יִקְנֶה נֶפֶשׁ קִנְיַן, שֶׁיֵּשׁ בַּמַּשְׁמָע, שֶׁהַנֶּפֶשׁ יַעֲשֶׂה קִנְיָן, אֲבָל אִם הָעֶבֶד הַשֵּׁנִי קָנָה שְׁלִישִׁי אֵינוֹ אוֹכֵל, דְּכִי יִקְנֶה הַנֶּפֶשׁ, קִנְיָן אֲמַר רַחֲמָנָא וְלֹא קִנְיַן הַקִּנְיָן. וְכָל כֹּהֶנֶת שֶׁנִּבְעֲלָה לִפְסוּלֵי כְּהֻנָּה אֲסוּרָה לֶאֱכֹל בַּתְּרוּמָה לְעוֹלָם (יבמות סה א), וְגַם אַנְדְּרוֹגִינוֹס גַּם כֵּן בֵּין שֶׁנִּבְעַל דֶּרֶךְ זַכְרוּתוֹ אוֹ דֶּרֶךְ נַקְבוּתוֹ, וְאַף מָשׁוּךְ וְהוּא מִי שֶׁנִּמְשְׁכָה עָרְלָתוֹ עַד שֶׁנִּרְאֶה כְּאִלּוּ לֹא מָל אָסוּר לֶאֱכֹל מִדְּרַבָּנָן עַד שֶׁיִּמּוֹל פַּעַם שְׁנִיָּה (שם עב א), וְיֶתֶר פְּרָטֶיהָ, רַבִּים, יִתְבָּאֲרוּ בְּמַסֶּכֶת תְּרוּמוֹת.
From the laws of the commandment is that which they, may their memory be blessed, said (Gittin 12b) that a runaway slave of a priest eats priestly tithe, since he is his acquired property in any case. And so [too,] a rebellious wife, behold she eats; and any wife of a priest [may] eat, even if she is only three years and one day old. Also the betrothed of a priest would have been fitting to eat, except the Sages decreed that she not eat until they are married, as it appears in the beginning of the fifth chapter of Ketubot 57b. A Hebrew slave does not eat, as behold the Torah forbade both the perennial worker and the annual worker, as it is written (Leviticus 22:10), “the boarder of a priest and the hired worker may not eat the holy.” But a Canaanite (gentile) slave eats, because he is his acquired property. Also, if the slave acquires other slaves they [may] also eat through him, since it is written (Leviticus 22:11), “when he acquires an acquired soul” — which has an implication that the acquired soul makes an acquisition. If, however, the second-tier slave acquires a third-tier slave, [the latter] may not eat. Since the [Torah] stated, “when an acquired soul makes an acquisition,” and not “an acquisition of an acquisition.” Any priestess who had intercourse with someone who disqualifies from the priesthood is permanently forbidden from eating priestly tithe (Yevamot 65a). The same is true for a hermaphrodite [priest], whether he had intercourse through his male organ or through his female organ. And even a stretched — and that is a person who stretched his foreskin so that he would appear as if he was uncircumcised — is rabbinically forbidden from eating until he is circumcised a second time (Yevamot 72a). And the rest of its many details are elucidated in Tractate Terumot.
וְנוֹהֵג אִסּוּר אֲכִילַת הַתְּרוּמָה לְזָרִים בְּכָל יִשְׂרָאֵל זְכָרִים וּנְקֵבוֹת בְּכָל מָקוֹם שֶׁיֵּשׁ שָׁם תְּרוּמָה דְּאוֹרָיְתָא, דְּהַיְנוּ בִּזְמַן שֶׁאֶרֶץ יִשְׂרָאֵל בְּיִשּׁוּבָהּ, כִּי אָז חִיּוּב הַתְּרוּמָה דְּאוֹרָיְתָא, כְּמוֹ שֶׁנִּכְתֹּב בְּסֵדֶר שׁוֹפְטִים (מצוה תקז) בְּמִצְוַת הַפְרָשַׁת תְּרוּמָה גְּדוֹלָה בְּעֶזְרַת הַשֵּׁם. וּבַזְּמַן הַזֶּה נוֹהֵג אִסּוּרָהּ מִדְּרַבָּנָן בְּפֵרוֹת אֶרֶץ יִשְׂרָאֵל וּכְמוֹ שֶׁנִּכְתֹּב שָׁם. וְהָעוֹבֵר עַל זֶה וְאָכַל תְּרוּמָה וְהוּא זָר, כְּגוֹן יִשְׂרָאֵל שֶׁהוּא זָר, אוֹ אֲפִלּוּ כֹּהֵן אוֹ כֹּהֶנֶת שֶׁנִּתְחַלְּלוּ מִן הַכְּהֻנָּה בְּאֶחָד מִמִּינֵי הַחִלּוּל הַיְּדוּעִים שֶׁהוֹרוּנוּ חֲכָמִים זִכְרוֹנָם לִבְרָכָה חַיָּב מִיתָה בִּידֵי שָׁמַיִם, כְּמוֹ שֶׁבָּא בְּסַנְהֶדְרִין פֶּרֶק תְּשִׁיעִי (פג, ב), מִדִּכְתִיב (שם ט) וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ, וְאַחֲרָיו וְכָל זָר לֹא יֹאכַל קֹדֶשׁ.
And the prohibition of the eating of priestly tithes for non-priests is practiced by all of Israel, males and females, in any place that there is priestly tithe from Torah writ — that is at the time that the Land of Israel is in its settlement, for then the obligation of priestly tithe is from Torah writ, as we will write in the Order of Shoftim (Sefer HaChinukh 507) in the commandment of separating the great priestly tithe, with God’s help. And at this time, this prohibition is practiced rabbinically with the fruits of the Land of Israel, and as we will write there. One who transgressed this and ate priestly tithe and is a “foreigner,” such as an Israelite — who is a foreigner — or even a priest or priestess who was profaned from [their status in the] priesthood through one of the well-known [mechanisms of] profanation that our Sages, may their memory be blessed, have instructed us, is liable for death by the hands of the Heavens , as it appears in the ninth chapter of Sanhedrin 83b, from that which is written (Leviticus 22:9), “and die for it, since they profaned it,” and afterwards, “And any foreigner shall not eat the holy.”