דברים, פרק י״ח, פסוק ד׳

The economic and spiritual relationship between the nation and its public servants is founded on a system of mutual support. Those who dedicate their lives to spiritual service and receive no portion of land are sustained materially by the people. Unlike gifts designated for the poor, which are taken from the leftovers of the harvest and highlight the dependence of the destitute, the gifts provided to the priests are taken from the very first and finest yields of the crops and the shearing. Presenting the first and most select portion demonstrates the profound respect owed to those chosen to serve in the sanctuary in the name of God [אדרת אליהו (ר' יוסף חיים), חומש קה"ת, רש"ר הירש]. This requirement to offer the initial yield mandates that the priest receives specifically from the choicest and highest quality of the produce [העמק דבר, הכתב והקבלה, ספרי].

The primary approach among commentators is that this agricultural obligation centers on the Great Terumah, the initial portion separated for the priest. By Biblical law, this duty applies exclusively to grain, wine, and oil, which constitute the essential staples of the human diet, whereas separating other fruits is a later Rabbinic enactment [ביאור יש"ר]. This separation does not occur in the field during the harvest, but rather only after the produce has been gathered, threshed, and formed into a finished pile [העמק דבר]. Furthermore, the separation must be done individually for each species; one cannot separate from one type of crop to exempt another [מלבי"ם, אדרת אליהו]. The produce must also be entirely under the individual's ownership. Consequently, crops that are ownerless, consecrated, or grown in partnership with a non-Jew are entirely exempt from this obligation [תורה תמימה, אדרת אליהו]. While Biblical law does not prescribe a specific quantity for this gift—meaning that theoretically, a single grain could exempt an entire pile—the Sages established recommended measures based on allusions in the Book of Ezekiel. A generous individual gives one-fortieth of the crop, an average contribution is one-fiftieth, and a stingy portion is one-sixtieth [רש"י, ריב"א, רא"ש, בכור שור ועוד].

A parallel obligation exists regarding the shearing of the flock. Just as with the agricultural harvest, the owner is not required to give away the entirety of the season's first shearing, but rather a dedicated portion from the total wool collected [רש"י, מזרחי, גור אריה]. This commandment applies specifically to sheep and ewes, which produce soft wool suitable for warmth, excluding goats or other animals with coarse hair [תורה תמימה, אדרת אליהו]. The obligation is triggered only by normal shearing, exempting wool that was plucked or washed off [ספרי, מלבי"ם], and similarly excludes flocks that are consecrated or co-owned with a non-Jew [תורה תמימה]. Some commentators note that, like the agricultural gifts, this duty applies only within the Land of Israel [חזקוני, תורה תמימה]. Regarding the minimum size of the flock that obligates the owner, while a minority view suggests two sheep are sufficient, the primary approach dictates that a person must own at least five sheep. This number yields a substantial enough amount of wool to actively rouse the owner to perform the commandment [רש"י, בכור שור, מזרחי]. Notably, while agricultural gifts today are often left to decay or are burned due to modern conditions of ritual impurity, the first of the fleece does not become inherently sacred. Therefore, this specific gift can still be practiced and given to a priest today [חומש קה"ת].

Ultimately, these allocations are not merely symbolic separations but carry an absolute obligation to physically deliver them into the hands of the priest [העמק דבר]. The responsibility rests entirely on the owner; if the gift is lost in transit before reaching the priest, the owner remains liable and must separate a new portion [תורה תמימה]. To ensure the gift is meaningful and valuable, the Sages determined that the wool provided must be sufficient to weave at least a belt, the smallest of the priestly garments [רא"ש, דעת זקנים, חזקוני, אדרת אליהו]. Above all, the core purpose of this act is the direct benefit of the recipient. Therefore, one cannot fulfill the obligation by giving ritually impure produce that is unfit for consumption and can only be used for fuel, as the law demands a gift that the priest can use and enjoy directly [תורה תמימה].