The Book of Bamidbar, or Numbers, dives right into that. Specifically, Bamidbar 5:9 lays out the rules for terumah, the portion of the harvest given to the Cohein, the priest. Let's unpack it. "And all terumah of all the holy things of the children of Israel which they present to the Cohein, to him shall it be." Sounds straightforward. But as usual, the rabbis of the Talmud find layers of meaning within seemingly simple statements.
Rabbi Yishmael raises an interesting point about timing. Imagine someone dedicating their entire grain pile to the Temple before they've even leveled it off, and then deciding to buy it back, to redeem it. Does that person still have to separate terumah from the redeemed pile? Rabbi Yishmael says yes! But he clarifies: this only applies if they redeem it before leveling. If they redeem it after leveling, they're off the hook. Why? Because Deuteronomy 18:4 specifies "the first of your corn pile," suggesting the obligation applies to the initial, un-leveled state.
Then Rabbi Akiva chimes in with another fascinating idea. What if someone wants to dedicate their entire granary as terumah? Can they do that? According to Rabbi Akiva, absolutely! As long as they leave a little something behind. It's like saying, "I'm giving it all… except for this tiny bit." This highlights the intention and generosity behind the offering.
But what about the types of produce subject to terumah? Are we talking just wheat and barley, or does it apply to everything? The text states "and all terumah of all the holy things," which teaches us, according to the Sages, that terumah applies to all varieties of produce.
Issi b. Yehudah takes this idea a step further, using a clever argument based on ma'aser – the tithe. If ma'aser, which is considered less stringent than terumah, applies to all produce, then how much more so should terumah! He even adds another layer: ma'aser isn't required in the third and sixth years of the shemitah (Sabbatical) cycle, but terumah is required every year. So, if ma'aser applies to everything even with that exception, then surely terumah, which has no such exception, must apply to everything.
Issi b. Menachem contributes another angle: ma'aser is brought "as an adjunct to learning and fear" as Deuteronomy 14:23 tells us, and if it obtains with all produce, how much more so, the more stringent, terumah!
Now, back to that key phrase: "which they offer to the Cohein." Rabbi Yishmael asks a pointed question: do we really "offer" terumah to the Cohein? Isn't it more accurate to say the Cohein simply receives it? So, what's the meaning behind the word "offer"?
He connects it to the offering of bikkurim, the first fruits. Exodus 23:19 commands us to "bring the first of the first-fruits of your land to the house of the L-rd your G-d," but it doesn't specify what happens to them after they're brought. So, Bamidbar 5:9 is telling us that bikkurim are "offered to the Cohein"; that is, they are given to the priests.
So, what do we take away from this deep dive into one verse? It's more than just a dry legal discussion. It's a window into the values of ancient Israelite society: generosity, meticulousness, and a deep respect for the role of the priesthood. It shows us how even the seemingly mundane aspects of daily life were imbued with spiritual significance. And it reminds us that even today, we can find profound meaning in the way we give and share with others. What does it mean for us to "offer" our gifts, our talents, our resources to the world? That's something to consider.