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6 [1] The great *terumah* and *terumat ma'aser* may be eaten by priests, both adults and minors, both males and females and their Canaanite servants, and their livestock, as [Leviticus 22:11] states: "When a priest will purchase a man, he is a financial acquisition...."
When the servant of a priest flees or the wife of a priest rebels against him, they may still partake of *terumah*. [2] *Terumah* required by Scriptural Law may only be eaten by a priest whose lineage [has been affirmed]. Priests whose status is accepted on the basis of a prevailing assumption may partake only of *terumah* required by Rabbinic decree.
According to Scriptural Law, she may partake of these foods from the time that she was consecrated. Our Sages, however, forbade her from partaking of them until she enters the *chupah*. [This is a] decree, [instituted] lest she give her father and brother *terumah* to eat while she is a consecrated woman in her father's home. [4] A deaf-mute and a mentally or emotionally unstable woman who is married to a priest may not partake of *terumah*. [This restriction applies] even if her father concluded her marriage. [This is] decree, [instituted] lest a priest who is himself a deaf-mute marry a woman who is a deaf-mute and give her [*terumah*] to eat. For this reason, our Sages decreed that a deaf-mute who is the daughter of an Israelite should not partake of *terumah* at all. [5] A non-priest is forbidden to partake of *terumah*, as [Leviticus 22:10] states: "All non-priests shall not partake of the consecrated food." [This prohibition applies] even to a resident [worker] of the priest or his hired [worker], as [*ibid.*] states: "A resident [worker] of the priest or his hired [worker] shall not partake of the consecrated food." [The term] "resident [worker]" refers to one hired forever. [The term] "hired [worker]" refers to one hired for years. A Hebrew servant is comparable to a resident [worker] or a hired [worker].
A woman of priestly lineage who is married to a non-priest is considered as a non-priest, as [implied by the wording] "all non-priests" - i.e., neither he nor his wife. [6] A non-priest who willfully partook of *terumah* - regardless of whether he was ritually pure or impure and regardless of whether [the *terumah*] was ritually pure or impure - is liable for death at the hand of heaven, as [*ibid.*:9] states: "They shall die because of it, for they have defiled it." He is liable for lashes, but does not make financial restitution for what he consumed, because [a transgressor] is never subjected to both lashes and a financial penalty. If he partook [of *terumah*] inadvertently, [he must make restitution and] add a fifth, as [*ibid.*:14] states: "When a person eats sanctified food inadvertently, he should add a fifth." [7] [Leviticus 22:12] states: "When the daughter of a priest will marry a non-priest, she should not partake of the sanctified *terumah*." There are two concepts included in this prohibition:
a) that if a woman engages in sexual relations with a man prohibited to her and thus become a *zonah* or a *chalalah*, as we explained in *Hilchot Issurei Bi'ah*, is forbidden to partake of the *terumot* forever, as is the law with regard to any *challal*. For a *challal* is considered as a non-priest with regard to all matters; and
b) that if she marries an Israelite, she is forbidden to partake of the portions of the sacrifices given the priests, the breast and the thigh forever, even if she is divorced or widowed. [8] She may, however, partake of *terumah* after [her husband] the Israelite divorces her or dies provided he did not leave any children that she bore, as [*ibid.*:13] states: "When the daughter of a priest will become a widow or a divorcee and she has no descendants, she shall return to her father's home as in her youth. She may partake of the bread of her father." [9] According to the Oral Tradition, [that verse was interpreted] "from the bread," but not all the bread. She returns to partake of *terumah*, but not the breast and the thigh. [10] [This concept applies] not only to the daughter of a priest, but to the daughter of a Levite or an Israelite. If she engage in relations with a man forbidden to her, since she became a *zonah*, she is forbidden to partake of *terumah* forever, even if she has a descendant born to her from a priest. [11] For this reason, a woman who was taken captive may not partake of *terumah* even though she says that she was not defiled. Whenever the word of a captive woman who says that she was not defiled is accepted or there is a witness [who testifies to this effect] and she is permitted to her husband, she is permitted to partake of *terumah*. When a woman engaged in sexual relations with an animal, she is not disqualified from the priesthood and may partake of *terumah*. [12] A daughter of an Israelite who has an offspring [she bore] from a priest may partake of *terumah* by virtue of her child. [This applies] whether the child is male or female or even a *tumtum* or an *androgynus*. Even the offspring of offspring until the end of time [enable her to partake of *terumah*], as [indicated by the prooftext]: "She has no descendants." [13] Just as the descendants from an Israelite [born] to the daughter of a priest disqualify her [from partaking of *terumah*], so too, the descendants from a priest [born] to the daughter of an Israelite entitle her [to partake of *terumah*]. [This applies] even if the descendants are of blemished lineage.
What is implied? A daughter of an Israelite married a priest or the daughter of a priest married an Israelite and [that woman] gave birth to a daughter. A person who is an *ervah* for the daughter entered into relations with her or [the daughter] married a *mamzer* [and the daughter gave birth to a baby which is a *mamzer*]. [Afterwards,] the daughter dies, but the *mamzer* remains alive. [14] If [the *mamzer's*] grandmother was the daughter of an Israelite who [married] a priest, she may partake of *terumah*. If she was the daughter of a priest who [married] an Israelite, she may not partake of *terumah*. Thus we learn that [the daughter of an Israelite] may partake of *terumah* by virtue of her descendants even though the lineage of that descendant is blemished, even though [the descendant] is not even [on the level of an ordinary] Israelite. Needless to say that if a woman [who married a priest] has a daughter born to her by him - even if the daughter is married to an Israelite and even if she became a *challalah* - she may partake of *terumah* by virtue of the daughter of blemished lineage. [15] Similarly, the daughter of a priest may not eat by virtue of her descendant from an Israelite husband, even if that descendant is a priest.
What is implied? A daughter of a priest married an Israelite and gave birth to a daughter that he conceived. That daughter married a priest and gave birth to a son that he conceived. [This son] is fitting to become a High Priest. He enables his mother to partake of *terumah* and disqualifies his maternal grandmother [from doing so]. [This applies] even if [the priest's] mother dies. [The grandmother] can say: "[One should] not be like my grandson, the High Priest, who disqualifies me from partaking of *terumah*." [16] The descendants of a servant do not disqualify [a woman from partaking of *terumah*], nor do they enable [a woman to do so].
What is implied? The daughter of a priest married an Israelite or the daughter of an Israelite married a priest. A son was born to that woman. The son [then] went and became attached to a Canaanite maid-servant and conceived [a son] with her. [That son is] a servant. [The following rules apply if the woman's son] dies and the servant remains alive: If the servant's paternal grandmother was the daughter of an Israelite who had married to a priest, she may not partake of *terumah*. If she was the daughter of a priest who had married an Israelite, she may partake [of *terumah*], because this offspring is not considered as a descendant, because the concept of parental lineage does not apply with regard to servants. [17] [The above concepts are also relevant in the following instance.] The daughter of an Israelite married a priest and he died. She had borne a son to him. Afterwards, she married an Israelite. [Hence,] she may not partake of *terumah*. If her Israelite [husband] died, but she bore him a son, she may not partake of *terumah* because of that son. If that son dies, she may partake of *terumah* by virtue of her first son. [18] [Similar concepts apply when] the daughter of a priest marries an Israelite. [If] she bore him a son and then married a priest, she may partake of *terumah*. If [her second husband] dies, but she had borne him a son, she may partake of *terumah*. If her son conceived by the priest dies, she is forbidden to partake of *terumah* because of her son conceived by [her first husband,] the Israelite. If her son conceived by the Israelite dies, she returns to her father's home as in her youth. She may partake of *terumah*, but not of the breast and thigh [of the peace offerings]. [19] [Similar laws apply when] a daughter of an Israelite marries an Israelite first and has a son that she bore to him. If she marries a priest [after her first husband dies], she may partake of *terumah*. If [her second husband, the priest,] dies, but she bore him a son, she may partake [of *terumah*] by virtue of the son [she bore him]. For he enables her to partake of *terumah* as his father did.
Version: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007
Source: https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI
License: CC-BY-NC