וַיְדַבֵּ֣ר יְהוָה֮ אֶֽל־אַהֲרֹן֒ וַאֲנִי֙ הִנֵּ֣ה נָתַ֣תִּֽי לְךָ֔ אֶת־מִשְׁמֶ֖רֶת תְּרוּמֹתָ֑י לְכָל־קָדְשֵׁ֣י בְנֵֽי־יִ֠שְׂרָאֵל לְךָ֨ נְתַתִּ֧ים לְמָשְׁחָ֛ה וּלְבָנֶ֖יךָ לְחָק־עוֹלָֽם׃
여호와께서 또 아론에게 이르시되 보라 내가 내 거제물 곧 이스라엘 자손의 거룩하게 한 모든 예물을 너로 주관하게 하고 네가 기름 부음을 받았음을 인하여 그것을 너와 네 아들들에게 영영한 응식으로 주노라
Mishnah Berakhot
From what time may one recite the Shema in the evening? From the time that the priests enter [their houses] in order to eat their terumah until the end of the first watch, the words of Rabbi Eliezer. The sages say: until midnight. Rabban Gamaliel says: until dawn. Once it happened that his sons came home [late] from a wedding feast and they said to him: we have not yet recited the [evening] Shema. He said to them: if it is not yet dawn you are still obligated to recite. And not in respect to this alone did they so decide, but wherever the sages say “until midnight,” the mitzvah may be performed until dawn. The burning of the fat and the pieces may be performed till dawn. Similarly, all [the offerings] that are to be eaten within one day may be eaten till dawn. Why then did the sages say “until midnight”? In order to keep a man far from transgression.
Mishnah Pesachim
Rabbi Meir said: from their words we learn that we may burn clean terumah together with unclean terumah on Pesah. Rabbi Yose said: that is not a [proper] analogy. And Rabbi Eliezer and Rabbi Joshua agree that each is burnt separately. Concerning what do they disagree? In respect of doubtful [terumah] and unclean [terumah]: Rabbi Eliezer says: each is burnt separately But Rabbi Joshua rules: both together.
Mishnah Nedarim
And these [vows] are not binding: [One who says] “What I eat of yours shall be unconsecrated”; “As the flesh of the swine”; “As an object of idolatrous worship”; “As hides pierced at the heart”; “As carrion”; “As terefoth”; “As abominations”; “As creeping things”; “As Aaron’s dough”; “As his terumah”--[in all these cases the vow is] not binding. If one says to his wife, “Behold! You are like my mother to me”, he must be given an opening on other grounds, in order that he should not act lightly in such matters. [If one says,] “Konam if I sleep”; “If I speak”; or “If I walk”; or if one says to his wife, “Konam if I cohabit with you,” he is liable to [the biblical prohibition] “he shall not break his word” (Numbers 30:. [If he says,] “I swear] an oath not to sleep”, or, “talk,” or, “walk,” he is forbidden [to do so].