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1. Terumah today is primarily a Mitzvah d'Rabanan.
2. There is another opinion regarding what we derive from the word "Mishras."
3. The Gemara suggests that this concept ("Ta'am k'Ikar") stated by Nazir may be applied to all other prohibitions.
4. The Gemara suggests that we may derive the concept of Ta'am k'Ikar from the law against eating milk and meat together.
5. The Gemara explains why the prohibition of eating milk and meat is not a valid source for Ta'am k'Ikar.


1. This is certainly true outside of Eretz Yisrael, as well as in places that were sanctified when the people returned with Ezra ha'Sofer to Eretz Yisrael (when they resettled Eretz Yisrael in the beginning of the era of the second Beis ha'Mikdash).
2. We originally derived from here that if a Nazir soaks bread in wine, the bread combines with the wine to make the Torah amount of grape products forbidden to a Nazir. The Gemara now quotes a second possibility that is even stated in a Beraisa. The Beraisa states that this teaches a concept known as "Ta'am k'Ikar" -- "taste is like the item itself" (meaning that if A tastes like B because B is mixed into A, it is considered that this mixture has the status of B, just as bread soaked in wine is considered to be wine, not just bread).
3. For example, it says that if this stringency applies to Nazir, which is a prohibition that does not have to last forever (but depends on what was specified in the vow), certainly it applies to regular prohibitions that are absolute.
4. It is possible that we derive this from the prohibition of cooking milk together with meat. Just as milk cooked with meat gives the mixture a milky taste (and thus prohibits the mixture), any forbidden item that gives its taste to a permitted item with which it is cooked prohibits the mixture.
5. It is clear that the Torah's prohibition of mixing milk and meat is only through cooking, not through soaking milk and meat together (and, therefore, it is unlike a Nazir who drinks wine-soaked bread, which is seemingly a better source).


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