Commentary for Berakhot 3:13
מלתא אגב אורחיה קמשמע לן כהנים אימת קא אכלי בתרומה משעת צאת הכוכבים והא קמשמע לן דכפרה לא מעכבא כדתניא ובא השמש וטהר ביאת שמשו מעכבתו מלאכול בתרומה ואין כפרתו מעכבתו מלאכול בתרומה.
He wishes to tell us something incidentally : When do the priests partake of their Terumah ? From the time the stars appear. He thereby informs us that [the omission of] the sin-offering does not prevent [the priest from partaking of the Terumah]. This is in agreement with the teaching : "When the sun is down and it is clean" (Lev. xxii. 7) — i.e. the setting of the sun prevents him from partaking of the Terumah, but not [his failure to bring] his sin-offering.
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
By defining the time for reading the evening Shema' as the time when the priests partake of their Terumah, the Mishnah wishes it to be understood that the priests who have been unclean regain their privilege at sunset (when the Shema' is read) whether they bring their sin-offering or not.
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Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
The Gemara requires the translation "it (the day) is clean," i.e. ended, and not "he (the man) shall be clean" from his impurity.
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Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Meaning, the fact that the sun had not set.
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Tosafot on Berakhot
AND [THE TANNA] TEACHES US [A NEW HALAKHA: FAILURE TO BRING AN] ATONEMENT OFFERING DOES NOT PREVENT. There are three levels of purification for one who became tamei:
A) One who comes in contact with a source of tumah such as an animal corpse, immerses in a mikveh and may eat regular chulin and maaser sheni food immediately.
B) In order to eat Terumah one must wait until nightfall after immersion in a mikveh.
C) A person who experienced a tumah that emanates from his person, such as a metzora, a niddah, a zav or a woman after childbirth, needs to bring a sacrifice during the day after their immersion in order to eat sacrificial flesh.
Our Mishna is teaching us that even though those in group C) who need to wait until the next day to offer a sacrifice, do not need to wait until the next day to eat terumah.
If you ask: But [the Mishna] already taught this once in Maseches Negaim (17, 3) and it is cited in He’arael (Yevamos 74b) in reference to a metzora who immersed in a mikveh on the seventh day of his purification process and will offer his set of sacrifices the next day, when the sun sets in the west on the seventh day, he may eat terumah, even though he will not be permitted to eat sacrificial flesh till after he offers his sacrifices on the eight day. The Mishna clearly states the ruling that under all circumstances one may eat terumah after the day he immersed himself passes. Why does our Mishna repeat this ruling?
We can answer: That it is the way of the Mishna to briefly inform us even that which is already known. If the Mishna here had taught this ruling at length, we would have a legitimate problem with the repetition. However, since the Mishna alludes to this ruling briefly, there is no problem.
A) One who comes in contact with a source of tumah such as an animal corpse, immerses in a mikveh and may eat regular chulin and maaser sheni food immediately.
B) In order to eat Terumah one must wait until nightfall after immersion in a mikveh.
C) A person who experienced a tumah that emanates from his person, such as a metzora, a niddah, a zav or a woman after childbirth, needs to bring a sacrifice during the day after their immersion in order to eat sacrificial flesh.
Our Mishna is teaching us that even though those in group C) who need to wait until the next day to offer a sacrifice, do not need to wait until the next day to eat terumah.
If you ask: But [the Mishna] already taught this once in Maseches Negaim (17, 3) and it is cited in He’arael (Yevamos 74b) in reference to a metzora who immersed in a mikveh on the seventh day of his purification process and will offer his set of sacrifices the next day, when the sun sets in the west on the seventh day, he may eat terumah, even though he will not be permitted to eat sacrificial flesh till after he offers his sacrifices on the eight day. The Mishna clearly states the ruling that under all circumstances one may eat terumah after the day he immersed himself passes. Why does our Mishna repeat this ruling?
We can answer: That it is the way of the Mishna to briefly inform us even that which is already known. If the Mishna here had taught this ruling at length, we would have a legitimate problem with the repetition. However, since the Mishna alludes to this ruling briefly, there is no problem.
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