1MISHNAH: The Cow 34 The red cow whose ashes purify the impurity of the dead, Num . 19 . , the he-goat which is sent away 35 The scapegoat of the day of Atonement. , and the shiny strip 36 The strip of purple wool, together with a branch of cedar and a hyssop, which the Cohen has to throw into the pyre of the burning Cow, Num . 19:6 . come from the money disbursed from the lodge 37 These are explicitly prescribed by biblical verses. . The ramp for the Cow 38 Leading directly from the Temple to the Mount of Olives. , the ramp for the he-goat which is sent away 39 The ramp built to shield the scapegoat while it is lead away, Yoma 6:4 . , the strip bound on its horns 40 Mishnah Yoma 4:2 , 6:6 . , the water canal 41 The aqueduct which supplies water to the Temple. The need for a water supply is implicit in the biblical rules for the Tabernacle but is never explicitly mentioned. , the city wall and its towers 42 By biblical rules, family sacrifices may be consumed “in the camp.” The “camp” of the Temple is the walled city of Jerusalem. Therefore the integrity of the walls are a requirement of the Temple service and the necessary expenditures may be made from the Temple tax. , and all needs of the city, come from the leftovers in the lodge 43 The items mentioned in this sentence are all necessary or customary parts of the Temple establishment, but are not mentioned in biblical verses. They are paid for from monies not directly used for the service of prior years. . Abba Shaul says, the High Priests build the ramp for the Cow at their own expense. What did one do with the leftover in the lodge 47 What is left from the Temple tax at the end of the fiscal year. ? One buys with it wine, oil, and fine flour, 48 For public sacrifices these are paid for from the coins disbursed from the lodge. Wine, oil, and flour for private sacrifices are bought from the Temple as explained in the next Chapter. R. Ismael holds that the original funds for this operation come from the surplus of the Temple tax; R. Aqiba must hold that this is a self-financing non-profit operation. and the gain is the Temple’s, the words of Rebbi Ismael. Rebbi Aqiba says, one gains neither for the Temple nor funds for the poor 49 He holds that the Temple may not be involved in commercial transaction. He objects to investing funds destined for the poor not only since avoidance of loss is more important than possible gain but also that money for the poor must be available at all times for possible emergencies. . What did they use the leftover of the disbursement 73 If money was left in the boxes into which it was taken from the lodge at the time when new money was disbursed, the amount of new money was not reduced but the old money was put into a separate account to be used for other needs of the Temple. for? Gold sheets coating for the Holiest of Holies. Rebbi Ismael said, the leftover of produce 74 The gain made by the Temple in providing flour, oil, and wine, for private sacrifices. is for adornment of the altar 75 It is given to the gift account to buy elevation sacrifices in times when the altar otherwise would have been idle. , the leftover of the disbursement is for Service vessels 76 The vessels used in sacrificial acts. . Rebbi Aqiba says, the leftover of the disbursement is for adornment of the altar, the leftover of the libations 77 As explained in Halakhah 5 , the income from the trading arrangements with the suppliers to the Temple. is for Service vessels. Rebbi Ḥanania the executive officer of the Cohanim says, the leftover of the libations is for adornment of the altar, the leftover of the disbursement is for Service vessels. Neither of them did agree about produce 78 R. Ḥanania agrees with R. Aqiba that the Temple has to provide the produce at cost and cannot make a gain on this service. .
2HALAKHAH: 44 From Yoma Halakhah 4:2 ( י ). Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: There are three strips. The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel 45 For the purification ceremony of the person healed from skin disease ( Lev. 14:4 , 6 ). , for the Cow for two tetradrachmas. Rebbi Onias from Berat-Hauran in the name of Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Ḥalaphta, for the Cow for two tetradrachmas and a half; but some express it in the formulation ten ( zin ) 46 Defined in Terumot 10:7 (Note 80 ) as 1/100 of a (probably Roman) pound. 2.5 tetradrachma are 10 denarii . Since an Augustean denar was 1/96 of a Roman pound (silver), 10 zin are 9.6 denarii . The corrector’s reading zuz (denar) is from B. [ zuz ].
3Rav Jehudah in the name of Samuel 50 If the reading of B were “Rav Huna in the name of Samuel”, it would need consideration as lectio difficilior . But since it is the impossible “Rav Huna in the name of Rebbi Samuel”, it has to be disregarded. ג is defective at this place. In the Babli Ketubot 106a the statement is attributed to Rav Giddul in the name of Rav. : The scholars who teach the priests the rules of slaughter, rules of receiving, rules of sprinkling, take their wages from the disbursement from the lodge 51 Since every week another group of Cohanim comes to serve, which may bring with them young inexperienced members of the group, they are permanently occupied. Babli Ketubot 106a . . Rebbi Isaac bar Redifa in the name of Immi: The inspectors of defects of sancta 52 Since the animals chosen for the daily sacrifice have to be without defects ( Num. 28:3 ), there have to be competent daily inspections. Babli Ketubot 106a . take their wages from the disbursement from the lodge. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simlai: Those who correct the scroll of the Temple courtyard 53 From which the High Priest reads on the Day of Atonement and which is used to standardize the texts of copies of the Torah. The reading of B, “Ezra’s scroll”, has to be rejected. Babli Ketubot 106a . take their wages from the disbursement from the lodge. Giddul bar Benjamin in the name of Assi: The two judges of robberies 54 This is the translation of the text here and in Mishnah Ketubot 13:1 . But it seems that the meaning of the term is that of the reading of ג and most Babylonian sources here and in Ketubot 13, דַּיָנֵי גְזֵירוֹת “judges of decisions,” i. e., appeals judges. The reading here is the result of an exchange of liquids. The legal principles attributed to these judges in Ketubot Chapter 13 all refer to matters of civil, mostly matrimonial, law. Babli Ketubot 105a . take their wages from the disbursement from the lodge. Samuel said, women who are weaving the gobelins 55 For use in the Temple Hall, to separate between the holy and the holiest of holies. take their wages from the disbursement from the lodge; Rav Ḥuna said, from disbursements for repair of the House. How do they disagree? Samuel makes it a sacrifice, Rav Huna makes it part of the building. Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs 56 It is impossible to determine his time of activity. stated: The incense and all public sacrifices come from the disbursement from the lodge. The golden altar and vessels for the Service come from the excess of libations 57 This statement endorses the position of R. Ismael in the Mishnah, that the operation to provide wine, oil, and flour to those who bring private sacrifices, routinely provides a surplus to the Temple. . The altar for elevation sacrifices, the building, and the courtyards 57 This statement endorses the position of R. Ismael in the Mishnah, that the operation to provide wine, oil, and flour to those who bring private sacrifices, routinely provides a surplus to the Temple. come from the leftover in the lodge. The outside of the courtyards come from the lodge for maintenance of the House 59 The place where the funds are kept which were given as vows to the Temple. . But was it not stated: One commits me`ilah with stones of the Temple or the courtyards 60 Me`ilah is defined ( Lev. 5:15 ) as “larceny committed on the Eternal’s sancta ”, where the usual interpretation is that sancta are only sacrifices and their appurtenances; cf. Halakhah 3:4, Note 66 . . How can one commit me`ilah with leftovers? But it must follow Rebbi Meïr, for Rebbi Meïr said, one commits me`ilah with leftovers. Rebbi Ḥinena said, Rebbi Meïr said this only during its year. But here we are after its year 61 Money is a sanctum whose misuse is me`ilah only if there is the possibility that it will be used to buy sacrifices. As explained earlier, any leftovers after disbursement still must be kept together since they might be needed if the money disbursed later was not sufficient for the Temple’s needs. But once a new year started, the old sheqalim cannot be used to buy sacrifices of any kind; they cannot cause me`ilah . The baraita is rejected. Babli Qiddušin 54a . .
4Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs 56 It is impossible to determine his time of activity. stated: The table, the candelabrum, the altars 62 Since obviously in the absence of an altar there can be no sacrifice, the reference is to the golden incense altar in the Sanctuary, not the large altar outside. Babli Zevaḥim 62a . , and the gobelins 55 For use in the Temple Hall, to separate between the holy and the holiest of holies. obstruct the sacrifice, the words of Rebbi Meïr. But the Sages say, the sacrifice is only obstructed by the wash basin and its base 63 Since the priests are forbidden to officiate unless they wash hands and feet from the Temple wash basin on its base, Ex. 30:17–21 , 40:30–32 . . Otherwise, Rebbi Eleazar and Rebbi Yose ben Ḥanina both say, everywhere “opposite 64 The following refers to the commandment how the Tabernacle had to be organized ( Ex. 26:32–37 ; 40:1–16) and the report how this was executed (( Ex. 40:1–17–33 .) The candelabrum was put “opposite the table”. ( Ex. 40:24 ). ” is written it is obstructive, “on the side 65 The table has to be put “on the North side”, the candelabrum “on the South side”; ( Ex. 26:35 ). ” is not obstructive, but Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan said, even “on the side” is obstructive, and Rebbi Ila in the name of Rebbi Jonathan said, even “putting 66 Moses “put” all the furniture of the Tabernacle at its correct places ( Ex. 40:18 ff.) ” is obstructive. Rebbi Ḥananiah said, here for service inside, there for service outside 67 Since one may bring sacrifices on the altar without a Temple ( Mishnah Idiut 8:6 ), for any offering on the large altar one only needs the wash basin and its base. But for any offering inside the Sanctuary, e. g., the daily incense burning, all pieces have to be available at the correct places. .