027a – Bechoros - Page 27a – 027a - עד כמה פרק רביעי בכורות דף כז, ע"א

‹Keitzad?› How so? ‹Yisroel shihiprish truma mikiryot›.

A Jew who separated truma from his heap, from his, uh, grain, ‹umotzo Yisroel achah›, and another Yisroel finds him, ‹veomar lo›, and he says to him, ‹"Hei lecha selah zeh"›, "Here, take one selah," ‹usnehu›, "and give this truma that you separated," ‹leven biti kohen›, "to my daughter's son who is a kohen," because his daughter is married to a kohen.

So give it to the grandson.

That's ‹mutar›, it's permissible.

But ‹im hoyo kohen›, but if it's a kohen that gives that selah to the owners to give him the truma, uh, ‹lekohen acher lekohen›.

Um, so if a kohen gives to give it another kohen, that's ‹assur›, it's prohibited.

And the reason is, since this truma is also fit to the person that is giving the money, in other words, he can give it to him, so it appears like a kohen who's helping in the ‹beit hagranot›, in the place where they process the grain, in order to receive himself the truma.

So even though it's giving it to another kohen, but it still appears the same.

‹Freig di Gemara›, the Gemara asks, ‹vetana ma tamei lekomet matnat kehuna?› [sniffs] So the Tanna of the Beraita that says that in all cases you can receive-- In all gifts you can receive, uh, the benefit, uh, for, uh, giving it to a certain kohen.

So how come he explains his halakha only by truma, the example, why didn't he say, ‹bechol matnos›, by all ‹matnat kehuna›? Like by ‹bechor› and the ‹zro'a halachaim› from the ‹chulin›, in all the other ‹matnat kehuna›.

And one answers, ‹amar lo›, he will tell you, ‹truma dekedushat hagufi›, the truma which is a body itself becomes ‹kodesh›, then you are permissible-- you're permitted to receive a benefit.

‹Dekevan delo mitachalah›, 'cause since everybody knows that you cannot have this become ‹chulin›, this truma cannot become ‹chulin› through giving money, ‹lo asui lemitiba›.

So the, uh, kohen who receives the truma will not make a mistake, and he won't think that this has become ‹chulin› because it was redeemed-- he got money for it.

Uh, he'll know this was given him just as a gift so that he gives a cert-- uh, a, a certain kohen, and therefore the kohen will not conduct himself with this truma as if it was ‹choleh›.

But honey-- But the other, the meat of the ‹bechor› of a ‹bamum› after it was shechted, as well as the ‹zro'a halachaim› and the ‹kevo kev› and the ‹kedushiot domim ninhu›.

Since they're only holy for the money, which means that the kohen is allowed to go ahead and sell them to a Yisroel.

There's no ‹issur› for anybody else eating the ‹matanot›.

It's just a-- The money belongs to the kohen.

And when the Yid eats it, he doesn't have to eat it, uh, only roasted or, uh, with mustard as we have the halakha of ‹matnat kehuna›.

So, ‹asui lemitiba›.

So the kohen can make a mistake and ‹sovar›, he will think, ‹mitachal kdesha sayu arbo zuz›, that the kedusha that was in them has gone out through that four zuzim that his, uh, mother's-- that the father of his mother gave to the owners, ‹veasui min haminag min haminag chulin›.

And then he's going to conduct himself with the, uh, ‹matnat kehuna› as if they were ‹chulin›.

He's gonna eat them unroasted, he's gonna eat them with, uh, without mustard.

And therefore, the Tanna writes the din of ‹tova shelo› only by truma and not the ‹matnat kehuna›.

And actually, because it does not apply, uh, you're not allowed to give the ‹tova shelo›, the money for ‹tova shelo›, for others, things that are not ‹kodesh kedushat haguf› like the truma.