Terumos 11:9 - 11:10

כרשיני תרומה – he uprooted them for the feeding of cattle, for it he had uprooted them for the feeding of humans, it would be forbidden to feet them to cattle. But nevertheless, they may be used a bit for the feeding of humans, for if he did not use them at all for humans, they would not separate heae offerings or tithes, for something that is not appropriate for a human, they would not separate from it heave-offerings and tithes.

מאכילין אותן – Kohanim for their cattle.

מאכילין כרשיני תרומה – for since the body of the animal belongs to the Kohen, even though its food is upon an Israelite [to feed it]. And there is nothing of theft here. For if if he had wanted, he would give the Terumah/heave-offering to the owner of the cow, but we testify that it is pleasant for the owner of the cow that he should give it (i.e., the animal) vetches of Terumah, in order that he can feed it with ease, and it would be as if the Kohen had taken possession and he feeds them to his cattle.

לא יאכילנה כרשיני תרומה – since the body of the cow belongs to the Israelite, as it is written (Leviticus 22:11): “but a person who is a priest’s property by purchase may eat of them,” and a “soul,” even the soul of an animal is implied. And the All-Merciful stated “priest’s property” – of a Kohen, he can eat of Terumah/heave-offering. The property of an Israelite cannot eat Terumah/heave offering.

ישראל ששם פרה מכהן – that he received the cow from a Kohen through a settlement according to what it is worth now, such and such a cost, and the Israelite tended to fatten it, and what he increased its value over he settlement/assessment, they would divide the gain between them.

לא יאכילנה כרשיני תרומה – for since he received it from an Israelite in its settlement, according to what it is worth, it became the cow of he Israelite and it does not consume Terumah/heave-offering.

וכהן שקבל פרתו של ישראל – through an assessment/settlement in this manner.

מאכילה כרשיני תרומה – because it was made the cow of he Kohen from the time that he accepted it upon him through assessment/ssettlement.

שמן שריפה – the oil of heave-offering/Terumah that had become defiled. And why did they call it שמן שריפה/unclean oil that is kindled because it designated for burning.

ברשות כהן – that is when there is a Kohen there, for a candle for one is a candle for one-hundred.

מדליק ברשותה – when she is there (visiting her father).

מדליקין בבית המשתה – for since they are standing in clean clothes, they are not accustomed to carry oil candles from their places, lest it should drip on their clothes, therefore, one cannot be concerned lest they would carry the candle from the place where the Kohen is there to a place where there is no Kohen, but in the House of a Mourner where they wear filthy clothing, we would be suspicious.

בבית האבל אבל לא בבית המשתה – in the House of Mourning, because their hearts are broken and depressed, we don’t concern outsells, lest they take out the candle fromone place where there is no Kohen, but in the House of Rejoicing (i.e., a wedding feast), where they are happy, and in the midst of their happiness, they are accustomed to be engaged with and carrying candles from place to place, we would be concerned

אוסר כאן וכאן – for he grabs hold of both of their opinions stringently.

ור"ש מתיר כאן וכאן – for he grabs hold of both of their opinions leniently. And the Halakha is according to Rabbi Shimon.