Comentário sobre Levítico 22:7

ואחר יאכל מן הקדשים [AND WHEN THE SUN IS DOWN HE SHALL BE CLEAN] AND MAY AFTERWARDS EAT OF HOLY THINGS — This is interpreted in Treatise Jebamoth (74b) to have reference to the heave-offering (not to holy things of every description): that he (a priest who was unclean and has bathed) is permitted to eat it as soon as the sun has set.

כי לחמו הוא, and he need not await his atonement before he may eat what is his regular diet, לחמו. Our sages in Pessachim 35 stated that as soon as the sun has set the priest (who had ritually immersed himself after having contracted ritual impurity) may eat t‘rumah. [he may not yet eat sacrificial meats which are of a higher level of holiness until the following morning as those are not considered his לחמו, regular diet. Ed.]

Terumah. Explanation: This [verse that writes] “of the holy things” and [not] “all holy things,” implying only some holy things, is speaking about the holy terumah.

ובא השמש וטהר ואחר יאכל, “when the sun has setand he has become ritually pure, he may eat, etc.” It is the setting of the sun which causes the purified person to be allows to eat t’rumah, second degree holy matters, not the immersion in the ritual bath preceding that, although that had been a prerequisite. On the other hand, the line:

מן הקדשים accordingly means: some OF THE HOLY THINGS, but not all holy things (the word מן having a partitive meaning: “some of”).

ואחר יאכל מן הקדשים, “and afterwards he may eat from the holy matters,” i.e. holy matters of the first degree. If as apparent in some manuscripts the order were to be reversedit would not make sense if he could already eat holy things of the first degree, why would he have to await sunset to be allowed to eat t’rumah, which is inferior in its degree of holiness?On the other hand, one may argue that seeing that a non priest is not allowed to eat t’rumah even when ritually pure, this requires additional steps when purification is required for the priest. Still another consideration is the fact that when something holy has been allowed to become piggul, unfit to eat because it has not been eaten during the time prescribed for it, a restriction unknown in respect of t’rumah, this could be a reason why the Torah had to mention both separately. (Sifra)