Bekhorot 27 - October 15, 4 Cheshvan

The braita states that an owner retains financial benefit (tovat hana'a) for priestly gifts, permitting an Israelite to accept payment from a fellow Israelite to direct teruma to a specific kohen who is a relative, whereas a kohen may not pay another kohen for it. The Gemara asks why the braita specifies teruma rather than other priestly gifts (matnot kehuna). It answers that teruma possesses intrinsic sanctity (kedushat haguf) and cannot be redeemed, so people will not mistakenly treat it as unconsecrated (chullin); whereas monetary-sanctity gifts (kedushat damim) might lead people to err, thinking they can redeem them for a small sum and treat them as chullin.

The Gemara outlines several lenient rulings regarding teruma from outside the Land of Israel (terumat chutz la'aretz): it is exempt from the prohibition of a kohen assisting at the threshing floor, it is nullified by a simple majority, one may eat from the produce before separating it, and its prohibition applies only to someone whose impurity issues directly from their body (such as a zav or nidda), and even then only for eating rather than touching. Ravina applies this to challa outside Israel: a woman in a state of nidda may separate challa, which may then be eaten by a young kohen; if no such kohen is present, she burns it in the oven and separates a second challa to maintain the practice of challa, which an adult kohen may eat. Following a query posed to Rav Nachman, Rav Amram, and Rami bar Chama on a boat, Rav Amram held like Rav that one who is impure from corpse contamination must immerse in a mikveh, though he does not need to wait for sunset; however, the Gemara clarifies that we do not hold like Rav, but rather like Shmuel, that if the impurity is from an external source, there is no prohibition to eat this teruma in a state of impurity.

The Mishna rules that a bekhor is eaten within its first year. Rav derives from the verse "before Hashem your God you shall eat it year by year" that a bekhor's year is calculated based on its own individual birth date rather than the calendar year. The school of Rebbi derives this law from sacrifices in general and derives a different law from the term "year by year"—that a bekhor may be eaten across two calendar years, specifically for two days and one night.