The Mishna starts out מאמתי קוראים את השמע בערבית? בשעה שהכוהנים נכנסים לאכול בתרומתם. When does one say the Shema at night? Answer: when the priest come to eat their truma
The Gemara Brachot says we need the mishna to tell us that כפרה אינה מעכבת מלאכול בתרומה. Bringing the sacrifices that one is required as an atonement do not stop a priest from eating Trumah. [They were learning this in the Na Nach Breslov group today when I walked in in the morning]. I asked that most priest do not have to bring a sacrifice for an atonment. So the Mishna can easily be talking about regular priests that have touched something like a lizard. [i.e. a dead lizard]. So they have to go to a natural body of water and then wait until nightfall. And the Mishna might simply be saying that הערב שמש [waiting for nightfall] is needed.
My question is based on the fact that lots of people need to bring a sin offering for lots of different things. [There are about 43 of these things.] Also a Zav or zava or a leper. The point of the rule that the need to bring a sin offering does not stop a person from eating truma. But it would stop a person from eating any kind of sacrifice. --and it would be Karet if he would eat a sacrifice under such circumstances.
Tosphot does not deal with this question but asks a different question that this rule we know from somewhere else.
So I am thinking perhaps this rule that a kohen needs nightfall and to dip into a natural body of water from ealsewhere also? So that the only possible new idea of the mishna would be to tell us that bringing a sacrifce does not stop one from eating truma.
[The basic idea of the Gemara itselfbefore I got to my question is this. Did the fellow already go to a natural body of water the previous day and then today bring his sacrifices? Then he would have been able to eat the truma today. So it must be he did not bring his sacrifices yet and still afetr he has gone to a natural body of water and then waited until nightfall he is allowed to eat truma.. So we see אין הכפרה מעכבת מלאכול בתרומה.]
The Gemara Brachot says we need the mishna to tell us that כפרה אינה מעכבת מלאכול בתרומה. Bringing the sacrifices that one is required as an atonement do not stop a priest from eating Trumah. [They were learning this in the Na Nach Breslov group today when I walked in in the morning]. I asked that most priest do not have to bring a sacrifice for an atonment. So the Mishna can easily be talking about regular priests that have touched something like a lizard. [i.e. a dead lizard]. So they have to go to a natural body of water and then wait until nightfall. And the Mishna might simply be saying that הערב שמש [waiting for nightfall] is needed.
My question is based on the fact that lots of people need to bring a sin offering for lots of different things. [There are about 43 of these things.] Also a Zav or zava or a leper. The point of the rule that the need to bring a sin offering does not stop a person from eating truma. But it would stop a person from eating any kind of sacrifice. --and it would be Karet if he would eat a sacrifice under such circumstances.
Tosphot does not deal with this question but asks a different question that this rule we know from somewhere else.
So I am thinking perhaps this rule that a kohen needs nightfall and to dip into a natural body of water from ealsewhere also? So that the only possible new idea of the mishna would be to tell us that bringing a sacrifce does not stop one from eating truma.
[The basic idea of the Gemara itselfbefore I got to my question is this. Did the fellow already go to a natural body of water the previous day and then today bring his sacrifices? Then he would have been able to eat the truma today. So it must be he did not bring his sacrifices yet and still afetr he has gone to a natural body of water and then waited until nightfall he is allowed to eat truma.. So we see אין הכפרה מעכבת מלאכול בתרומה.]
