Halakhah su Levitico 22:10

That He prohibited an uncircumcised one from eating the priestly tithe. And the law is the same for other consecrated foods - that an uncircumcised one is forbidden to eat them. But this [prohibition of] eating is not made explicit in Scripture, but is rather learned from a verbal analogy. Yet the receivers [of the tradition] have explained that this prohibition is from the Torah. And the language of the Gemara, Yevamot (Yevamot 70a), is, "From where [do we know] that an uncircumcised one does not eat priestly tithe? It is stated, 'A sojourner (toshav) and a hired servant' (Exodus 12:45) with regard to the Pesach-offering; and [it is stated, 'a tenant (toshav) of a priest, or a hired servant, shall not eat of the consecrated food' (Leviticus 22:10),] with regard to priestly tithe. Just as 'a toshav and a hired servant,' stated with regard to the Pesach-offering, an uncircumcised one is forbidden from [eating] it; so too, 'a toshav and a hired servant,' stated with regard to priestly tithe, an uncircumcised one is forbidden from [eating] it." And the law is the same for other consecrated foods. And this is also the language of Sifra (Sifra, Emor, Chapter 4:18). And there they said, "Rabbi Akiva said, '"A man, a man" (Exodus 12:4), is to include the uncircumcised.'" And there - meaning in the Gemara, Yevamot - it is made clear that according to the Torah, one [whose circumcised foreskin is] pulled may eat of the priestly tithe. But [rabbinically], they decreed about him [that he may not eat of it], because he looks like one who is uncircumcised. Behold it has already been made clear to you that one uncircumcised is forbidden [to eat] priestly tithe, from the Torah; whereas one who is pulled is forbidden [rabbinically]. And understand this. And there, they said, "One pulled must get circumcised [rabbinically]." (See Parashat Emor; Mishneh Torah, Heave Offerings 7.)

That He prohibited a desecrated woman (challalah) from eating the consecrated foods that had been permitted for her to eat - the priestly tithe, the breast and the thigh. And that is His, may He be exalted, saying, "And if a priest’s daughter be married to an outsider, etc." (Leviticus 22:12). And in the Gemara, Yevamot (Yevamot 68a), they said, "'To an outsider' - once she has sexual relations with someone disqualified from her, he disqualifies her." And they said, "'From the priestly tithe of the consecrated foods (terumat hakodashim)' - that which is lifted (muram) from the consecrated foods - 'she shall not eat.'" [That] means to say, the breast and the thigh. And there, it is said, "Let Scripture write, 'from consecrated foods, she shall not eat.' What is [added by writing], 'the priestly tithe of the consecrated foods?' We understand two [things, and not just one]!" Meaning (those two things are): Once she has sexual relations with someone disqualified from her, he disqualifies her from [eating] priestly tithe; and if she marries an outsider and he dies, she returns to [eating] priestly tithe, but she does not return to [eating] the breast and the thigh. And it comes out that this negative commandment - which is "she shall not eat" - includes two matters. One of them is the prohibition of a desecrated woman eating consecrated foods; and the second is the prohibition for a priestess who married an outsider eating the breast and the thigh - even though her husband dies or divorces her. However the prohibition of her eating priestly tithe when she is [still married] to the outsider is not from this verse. Indeed, they brought a proof about it from His saying, "And no outsider shall eat of the consecrated food" (Leviticus 22:10); and they said, "One who is [married to an] outsider - I would say is like an outsider." And she is also lashed if she transgresses this negative commandment. (See Parashat Emor; Mishneh Torah, Heave Offerings 6.)

That He prohibited the priests from eating firstfruits outside [of Jerusalem]. And that is His, may He be exalted, saying, "You may not, etc. and the tithe of your hand" (Deuteronomy 12:17) - that is the firstfruits. For He did not leave anything that requires being brought to a place in this verse that was not mentioned in the explanation. And among them, He mentioned, "and the tithe (terumah) of your hand" (Deuteronomy 12:17) - without a doubt, that is the firstfruits. Indeed, it is known that the priestly tithe (terumah) does not require bringing to a place - how would one be careful from eating it "in your cities?" And the language of the Sifrei (Sifrei Devarim 72:9) is, "The verse only came about one who eats firstfruits who has not recited the declaration over them, that he transgresses a negative commandment." And it has already been explained at the end of Makkot (Makkot 19a) that we are only liable for them before he has placed them in the [Temple] courtyard. But once he has placed them in the courtyard, one is exempt for them, even though he has not recited [the declaration]. And the condition that there is with the second tithe also exists with firstfruits - meaning to say, that one is not liable for them when he eats them outside until they see the presence of the Temple. But when someone ate them outside after they saw the presence of the Temple before they are placed in the courtyard, he is lashed only if he is a priest. However an Israelite who eats firstfruits - even after the declaration - is liable for death at the hands of the Heavens. And in the second [chapter] of Bikkurim, (Bikkurim 2:1), [they] said, "For the priestly tithe and for firstfruits, one is liable for death, and a fifth; and they are forbidden to outsiders." So if an outsider eats them: If he was volitional, he is liable for death; and if inadvertent, he adds a fifth - exactly like the law of the priestly tithe. For since Scripture called them, "the tithe of your hand," it becomes liable to the laws of the priestly tithe. And it is appropriate for you to understand this properly until you will not get it confused: And that is that when the priest eats firstfruits from when they have seen the presence of the Temple before they have been placed in the courtyard, he is lashed; and its prohibition is from here - "You may not eat in your cities, etc. and the tithe of your hand," as is explained in Makkot (Makkot 17). [This is] like an Israelite concerning the second tithe, about which one is lashed for eating it outside of its place, even though it is his. Nevertheless, when an Israelite eats firstfruits after they have seen the presence of the Temple, he is liable for death anytime he eats them. And its prohibition is from, "And no outsider shall eat of the consecrated food (kodesh)" (Leviticus 22:10), as we explained in Commandment 133 of these (negative) commandments. (See Parashat Re'eh; Mishneh Torah, First Fruits and other Gifts to Priests Outside the Sanctuary 3.)