Midrash su Levitico 22:7

(Gemara) Let us see: when do the priests enter to eat the Terumah? Is it not when the stars appear? Let then the Mishnah say: "From the time the stars appear!" In using this expression, he lets us hear something by the way; namely, that with the appearing of the stars, the priests are allowed to eat their Terumah, because the forgiveness-offering [which will be brought on the morrow] is not a hindrance, as we have been taught; "And when the sun hath set, he shall be clean. (Lev. 22, 7.) i. e., the waiting for the setting of the sun prevents him from eating the Terumah, but not his forgiveness-offering." (Ib. b) R. Jose said: "Twilight lasts as long as a twinkling; this one comes and that one goes, and it is impossible to determine its exact time."

(Gemara) Let us see: when do the priests enter to eat the Terumah? Is it not when the stars appear? Let then the Mishnah say: "From the time the stars appear!" In using this expression, he lets us hear something by the way; namely, that with the appearing of the stars, the priests are allowed to eat their Terumah, because the forgiveness-offering [which will be brought on the morrow] is not a hindrance, as we have been taught: "And when the sun hath set, he shall be clean" (Lev. 22:7.) i.e., the waiting for the setting of the sun prevents him from eating the Terumah, but not his forgiveness-offering.

2) "until he is clean": I might think, until he immerses; it is, therefore, written (Vayikra 22:7) "And when the sun sets, he shall be clean." Just as his being clean below is with the setting of the sun, so, his being clean here.

8) "it shall be put into water": I might think even part of it (i.e., piece after piece). It is, therefore, written (Vayikra 22:7): "And when the sun sets, he shall be clean." Just as there, the coming (i.e., setting) of the sun is all at once; here, too, the coming of the vessel (into the water must be) all at once.

8) (Vayikra 22:7) ("And when the sun sets he shall be clean, and then he may eat of the holy things, for it is his bread.") "And when the sun sets he shall be clean": The setting of the sun is a prerequisite for his eating terumah, but his atonement (i.e., the bringing of his offering) is not a prerequisite for his eating terumah.

9) "and then he may eat of the holy things": There are holy things of which he may eat, to include intermixtures of more than a hundred.

“So I saw the wicked buried and come; they would go from a holy place, but would be forgotten in the city where they acted like that; this, too, is vanity” (Ecclesiastes 8:10).
“So I saw the wicked buried and come.”³⁴The midrash interprets this as referring to someone wicked who died and came back to life. Rabbi Yehuda bar Simon said: If it is regarding the dead of Ezekiel³⁵See Ezekiel chap. 37. that the verse is speaking, but is it not already stated “the wicked,” and they were nothing other than righteous? If it is regarding the son of the woman from Tzorfat,³⁶See I Kings chap. 17. but is it not already stated “buried,” and he was not buried? If it is regarding Tzidkiya ben Kenaana that the verse is speaking,³⁷The midrash is identifying Tzidkiya ben Kenaana, a false prophet, as the wicked man whose remains were thrown into the prophet Elisha’s burial cave, and touched Elisha’s remains (see II Kings 13:21). The wicked man got up on his feet and moved away so that he would not be buried with Elisha. but is it not already stated “and come”? But he did not come [fully back to life]; rather, “It was as they were burying a man…and he came to life” (II Kings 13:21) – could it be that it was forever? The verse states: “He stood on his feet” (II Kings 13:21) – this teaches that his standing was only temporary, merely to separate him from that righteous one. What is “and come [vava’u]”? Rabbi Shmuel said: Their sun set and they were purified; this is as it is stated: “The sun will set [uva] and he will be purified” (Leviticus 22:7).³⁸Rabbi Shmuel interprets the verse as referring not to the dead who come alive, but to those who are ritually impure and then become pure. Rabbi Levi said: “All the days of the wicked, he trembles [mitḥolel]” (Job 15:20) – he is dead [met] and a corpse [veḥalal], just as you say: “You are a wicked corpse [ḥalal]” (Ezekiel 21:30).
Another matter, it is referring to proselytes who come and repent. “They would go from a holy place” – because they went to a holy place, these are the synagogues and study hall. “But would be forgotten in the city” – their wicked deeds will be forgotten. “Where they acted like that” – and the good deeds that they performed in the city will be found. “This, too, is vanity.” Rabbi Yitzḥak said: This is not vanity, but it is vanity that they do not come on their own. Rabbi Bon said: The righteous went there and then they came, e.g., Joseph to Asenat, Joshua to Raḥav, Boaz to Ruth, and Moses to Ḥovav.³⁹In each case a gentile became a righteous convert, but only through direct contact with a righteous individual. Rabbi Aḥa said: It is vanity only that the people do not come and sanctify themselves under the wings of the Divine Presence.

10) This tells me only of an intermixture of foods of terumah with foods of terumah (i.e., that a Cohein may eat a sa'ah of unclean terumah that became intermixed with more than a hundred sa'ah of clean terumah.) Whence do I derive the same for an intermixture of foods of terumah with foods of chullin, foods of chullin with foods of terumah, foods of terumah with sanctified foods, sanctified foods with foods of terumah, terumah drink with chullin drink, chullin drink with terumah drink, terumah drink with sanctified drink? To this end it is written "of the holy things," (to include all of the above).

A firstborn human must be redeemed when thirty days old;¹³Firstborn boys are redeemed through the pidyon ha-ben ceremony at the end of thirty days. As indicated above, those born by Caesarean section are exempt. if it survives less than this it is considered a premature child and is exempt from this regulation. The firstborn beast must be redeemed on the eighth day; if it survives less than this it is considered a premature birth. In reference to a human, it is written: And their redemption money—from a month old shalt thou redeem them (Num. 18:16), while in regard to beasts, it is written: But from the eighth day and henceforth it may be accepted (Lev. 22:27). That is, after one is able to lead it to the Temple, since it is said: And thither you shall bring your burnt offerings (Deut. 12:6). In the case of the firstborn of your flock and herds, Scripture says: Thou shalt redeem. This implies that one may redeem the offering from the priest whenever (he wishes). (But if that is so)¹⁴Etz Joseph omits the parenthesized words. Why does the Scripture say: Thou shalt sanctify to the Lord? So that you receive a reward for so doing. But even if you should not sanctify it, it is consecrated, nevertheless, to the Lord, since as Scripture says: It is mine. Why then does Scripture decree Thou shalt sanctify it? In order that you may be rewarded for doing so (voluntarily).

11) ("It should have been written )"for (holy) bread." (Why) "his bread"? (To teach that) he sifts the flour as he wishes and perforates the greens as much as he wishes. I might think that the remnants of the perforated greens are rendered profane (not holy); it is, therefore, written "it is his bread" — it remains in its holiness.