Talmud sobre Zevahim 10:7

וּבְכֻלָּם, הַכֹּהֲנִים רַשָּׁאִין לְשַׁנּוֹת בַּאֲכִילָתָן, לְאָכְלָן צְלוּיִים, שְׁלוּקִים, וּמְבֻשָּׁלִים, וְלָתֵת לְתוֹכָן תִּבְלֵי חֻלִּין וְתִבְלֵי תְרוּמָה, דִּבְרֵי רַבִּי שִׁמְעוֹן. רַבִּי מֵאִיר אוֹמֵר, לֹא יִתֵּן לְתוֹכָן תִּבְלֵי תְרוּמָה, שֶׁלֹּא יָבִיא אֶת הַתְּרוּמָה לִידֵי פְסוּל:

Y con respecto a todos ellos, los sacerdotes pueden comerlos [preparados] de cualquier manera: pueden comerlos asados, guisados o cocidos. Y pueden [cocinarlos] con especias no sagradas o especias de Terumah [una porción de un cultivo dado a un Kohen que se vuelve sagrado tras la separación y solo puede ser consumido por Kohanim o sus hogares]. Estas son las palabras del rabino Shimon. El rabino Meir dice que no pueden agregar especias de Terumah [a la carne] para no causar la invalidación de Terumah .

Jerusalem Talmud Sheviit

HALAKHAH: There¹⁰¹Mishnah Zebaḥim 10:7, speaking of the way Cohanim ate sacrificial meat in the Temple., we have stated: “The Cohanim are permitted in all cases to change the preparation of the food, to eat it broiled, cooked a long time,¹⁰²Since sacrifices had to be eaten in one or at most two days, one could have thought that a way of cooking usually reserved for vegetable preserves was forbidden. or plain; to add profane and heave spices, the words of Rebbi Simeon. Rebbi Meïr says, he should not add [heave spices], to cause heave to become unusable¹⁰³Since the Cohanim might not be able to consume all sacrificial meat in time, the remainder would have to be burned, including the spices from heave..” It turns out that the anonymous statement here becomes the minority opinion there. Is the anonymous statement here the minority opinion there¹⁰⁴The first clause of Mishnah Zebaḥim, speaking of the different kinds of preparation of meat, is in fact anonymous. But the part about spices, which we are interested in, is R. Simeon’s.? But the anonymous statement here is the opinion of Rebbi Meïr there and between Rebbi Meïr and Rebbi Simeon, practice follows Rebbi Simeon¹⁰⁵Therefore, R. Simeon’s opinion should count as an anonymous one. This is a decision of R. Joḥanan (Terumot 3:1, fol. 42a). In the Babli (Erubin 46b), the question of precedence between Rebbis Simeon and Meïr is declared to be undecidable. {Cf. also Demay, Chapter 5, Note 120, Terumot Chapter 3, Note 25.}. Rebbi Assi said, I asked those of the House of Rebbi Yannai and they said, we used to cook small portions and eat¹⁰⁶R. Meïr might agree with the practice to use heave spices in small dishes that will be eaten immediately since then the danger to the heave is minimized. The precaution to cook only small portions would be unnecessary for R. Simeon. This proves that R. Yannai did not follow R. Simeon and his practical decision should be followed.. How is that¹⁰⁷How could this be justified?? Practice follows Rebbi Meïr there for his is the anonymous opinion here.

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