Shekalim 19b

משנה: בְּהֵמָה שֶׁנִּמְצֵאת מִירוּשָׁלַיִם וְעַד מִגְדַּל עֵדֶר וּכְמִידָּתָהּ לְכָל רוּחַ זְכָרִים עוֹלוֹת. נְקֵבוֹת זִבְחֵי שְׁלָמִים. רִבִּי יְהוּדָה אוֹמֵר הָרָאוּי לִפְסָחִים לִפְסָחִים קוֹדֶם לָרֶגֶל שְׁלֹשִׁים יוֹם: בָּרִאשׁוֹנָה הָיוּ מְמַשְׁכְּנִין אֶת מוֹצְאֶיהָ עַד שֶׁהוּא מֵבִיא נְסָכֶיהָ. חָזְרוּ לִהְיוֹת מַנִּיחִין אוֹתָהּ וּבוֹרְחִין. הִתְקִינוּ בֵּית דִּין שֶׁיְּהוּ נְסָכֶיהָ בָּאִין מִשֶּׁל צִבּוּר: אָמַר רִבִּי שִׁמְעוֹן שִׁבְעָה דְּבָרִים הִתְקִינוּ בֵּית דִּין וְזֶה אֶחָד מֵהֶן. גּוֹי שֶׁשִּׁילַּח עוֹלָתוֹ מִמְּדִינַת הַיָּם וְשִׁילַּח עִמָּהּ נְסָכֶיהָ קְרֵיבִין מִשֶׁלּוֹ וְאִם לָאו קְרֵיבִין משֶּׁל צִיבּוּר. וְכֵן גֵּר שֶׁמֵּת וְהִנִּיחַ זְבָחִים אִם יֵשׁ לוֹ נְסָכִים קְרֵיבִין מִשֶּׁלוֹ וְאִם לָאו קְרֵיבִין מִשֶּׁל צִבּוּר. תְּנַיי בֵּית דִּין הוּא עַל כֹּהֵן גָּדוֹל שֶׁמֵּת שֶׁתְּהֵא מִנְחָתוֹ קְרֵיבָה מִשֶּׁל צִבּוּר. רִבִּי יְהוּדָה אוֹמֵר מִשֶּׁל יוֹרְשִׁין. וּשְׁלֵימָה הָיְתָה קְרֵבָה: עַל הַמֶּלַח וְעַל הָעֵצִים שֶׁיְּהוּ הַכֹּהֲנִים נֵיאוֹתִין בָּהֶן וְעַל הַפָּרָה שֶׁלֹּא יְהוּ מוֹעֲלִין בְּאֶפְרָהּ. עַל הַקִּינִּין הַפְּסוּלוֹת שֶׁיְּהוּ בָאוֹת מִשֶּׁל צִיבּוּר רִבִּי יוֹסֵי אוֹמֵר הַמְסַפֵּק אֶת הַקִּינִּין הוא מְסַפֵּק אֶת הַפְּסוּלוֹת:

HALAKHAH: 56 The present paragraph has a parallel in Qiddušin 2:8 (Notes 202–210 ) of which, however, it is not a direct copy. The elder Rebbi Hoshaia said (more)<to his son>` 57 Of the three readings given by the three parallel sources, the one ג is supported by the parallel in Qiddušin and making sense. In the translation, the texts in parentheses should be disregarded. this was taught for their monetary value 58 It is impossible to say that a male animal which was found ownerless should be taken as elevation offering since it might have been dedicated as well-being offering. The animal should be redeemed and the redemption money used for an elevation offering. The same argument is given in the Babli, Qiddušin 55a . . Rebbi Joḥanan said to him, does one say to a person, go and commit larceny with sacrifices 59 It is impossible to redeem an unblemished dedicated animal ( Lev. 27:10 .) Any redemption is both sinful and ineffective. R. Hoshiah’s rule seems to be impossible. ? But they followed the majority of cases: If most 60 The animal itself should be used for what was its most probable dedication. are male, they are elevation offerings, if most are female, well-being offerings. But do not well-being offerings come from males and females? What does he do? He redeems them as profane and then turns them into elevation offerings 61 One follows both R. Hoshaia and R. Joḥanan. The animal is first redeemed and then rededicated; this precludes the sin of freeing a dedicated animal and removes the prior specific dedication. In the Babli, Qiddušin 55b , R. Joḥanan holds that the redemption of unblemished animals is never possible. He requires that the animal be put out to graze until it develops a blemish; then it can be redeemed and the proceeds used for another sacrifice. In any case, the answer is unsatisfactory. Since the Mishnah states that people were refraining from picking up stray animals because they did not want to pay for its flour offerings, they certainly do not want to take upon themselves the much greater expense of redemption. . Rebbi Ze`ira said, it is a stipulation by the court that all redundant animals should be brought as elevation offerings, so it is a stipulation by the court that lost animals should be brought as elevation offerings 62 Therefore, it is part of every dedication of any male animal that, if not needed for its original purpose, it should be used as an elevation offering. It is also part of every dedication of any male animal that, if lost and then found by another person, it should become an elevation offering. . Rebbi Yose said to Rebbi Jacob bar Aḥa 63 Since R. Jacob bar Aḥa lived two generations before R. Yose, the reading of B, R. Assi (= Yasa) has to be accepted. , is that not intentional misuse? He said to him, since it is a stipulation by the court, it is not intentional misuse.

הלכה: רִבִּי הוֹשַׁעְיָה רַבָּא אָמַר. רבא בִּדְמֵיהֶן שָׁנוּ. אָמַר לֵיהּ רִבִּי יוֹחָנָן. אוֹמְרִים לוֹ לְאָדָם. צֵא וּמְעוֹל בַקֳּדָשִׁים. אֶלָּא הִילְּכוּ בָהֶן אַחַר הָרוֹב. אִם רוֹב זְכָרִים. עוֹלוֹת. אִם רוֹב נְקֵיבוֹת. זִבְחֵי שְׁלָמִים. וְאֵין הַשְּׁלָמִים בָּאִין מִן הַזְּכָרִים וּמִן הַנְּקֵיבוֹת. כֵּיצַד הוּא עוֹשֶׂה. מוֹצִיאָן לַחוּלִין וְחוֹזֵר וְעוֹשֶׂה אוֹתַן עוֹלוֹת. אָמַר רִבִּי זְעוּרָה. כְּמַה דְאַתְּ אָמַר תַּמָּן. תְּנַיי בֵית דִּין הוּא עַל הַמּוֹתָרוֹת שֶׁיִּקָּרְבוּ עוֹלוֹת. כֵּן אַתְּ אָמַר אוֹף הָכָא. תְּנַיי בֵית דִּין הוּא עַל הָאוֹבְדוֹת שֶׁיִּקָּרְבוּ עוֹלוֹת. אָמַר רִבִּי יוֹסֵה לְרִבִּי יַעֲקֹב בַּר אָחָא. אֵין זֶה מֵזִיד. אֲמַר לֵיהּ. מִכֵּיוָן שֶׁהוּא תְּנַיי בֵית דִּין אֵין זֶה מֵזִיד.

70 Chapter 2, Notes 81–83 . Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to gift. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea. Rebbi Eleazar said, it shall fall to gift.

אָמַר רִבִּי יָסָא. עַד דַּאֲנָא תַמָּן שְׁמָעִית קָל רַב יְהוּדָה שְׁאַל שְׁמוּאֵל. הִפְרִישׁ שִׁקְלוֹ [וָמֵת]. אֲמַר לֵיהּ. יִפְּלוּ לִנְדָבָה. מוֹתַר עֲשִׂירִית הָאֵיפָה שֶׁלּוֹ. רִבִּי יוֹחָנָן אָמַר. יוֹלִיכֵם לְיַם הַמֶּלַח. רִבִּי אֶלְעָזָר אָמַר. יִפְּלוּ לִנְדָבָה.

The tenth of an ephah from the High Priest 71 Lev. 6:12–16 . . [Rebbi Joḥanan said,] 72 Correct addition by the corrector. he splits it and then dedicates 73 The requirement is a tenth of an ephah daily, half in the morning and half in the evening. Since the volume of the flour is prescribed, it must be measured. R. Joḥanan must hold that the measuring vessel is not a Temple vessel which automatically dedicates anything poured into it; otherwise there would be no possibility of dedicating the two parts separately. . Rebbi Simeon ben Laqish said, he dedicates and afterwards splits it. A Mishnah 74 Mishnah Menaḥot 4:5 . disagrees with Rebbi Joḥanan: “He brings half of it; the other half is lost. 75 If a High Priest died after he had brought his morning offering and another was appointed before the evening, the second part of the first’s offering cannot be used anymore, but has to be kept to the next day and then burned outside the sacred compound as disqualified sacrifice. The second one must bring a tenth of an ephah , but only the second half may be used. ” He explains it, because even the money has to be brought to the Dead Sea 76 Since R. Joḥanan holds that even money set aside for the Tenth but not used has to be destroyed ( Note 70 ), he will agree that the second half cannot be used even if not dedicated. . A Mishnah 74 Mishnah Menaḥot 4:5 . disagrees with Rebbi Simeon ben Laqish: “It turns out that two halves are brought and two halves are lost.” And it was stated on this 77 Tosephta Menaḥot 7:10 . : “If the first one’s, the second half should lose its shape and be brought to the place of burning. 78 This text is difficult for R. Joḥanan (reading of B) and R. Simeon ben Laqish. For R. Joḥanan, why should the flour become unusable if it was not yet dedicated? The answer is given in Note 76 . For R. Simeon ben Laqish, the entire flour is dedicated as sacrifice from the start; if it becomes disqualified in any way, it should be burned immediately and not need waiting for the next day. ” He explains it following Rebbi Ismael, for Rebbi Ismael said, the issaron 79 Since the dedication is automatic, not by his conscious act, it does not have the status of a directly dedicated animal and needs waiting for the next day. dedicates. “If a Cohen comes first to serve, he brings his Tenth and officiates himself. 80 Sifra Ṣaw Parashah 3(3 ). He has to bring the tenth of an ephah once in his lifetime, when he officiates in the Temple the first time. Lev. 6:13 . ” The officiating of both a High Priest and a common priest who officiated before they brought their tenth of an ephah is valid. Rebbi Mana wanted to say, if on that very day 81 A Cohen was appointed as High Priest on the day he first came to officiate in the Temple. Confirmed Babli Menaḥot 78a . he was appointed High Priest he brings two, one for his initiation and one as daily obligation.

עֲשִׂירִית הָאֵיפָה שֶׁלְכֹּהֵן גָּדוֹל. [רִבִּי יוֹחָנָן אוֹמֵר.] חוֹצֶה אוֹתָהּ וְאַחַרְכָּךְ מְקַדְּשָׁהּ. רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ אָמַר. מְקַדְּשָׁהּ וְאַחַר כָּךְ חוֹצֶה אוֹתָהּ. מַתְנִיתא פְלִיגָא עַל רִבִּי יוֹחָנָן. מַקְרִיב מֶחֱצָה וּמֶחֱצָה אָבֵד. פָּתַר לָהּ. שֶׁכֵּן אֲפִילוּ מָעוֹת יֵלְכוּ לְיַם הַמֶּלַח. מַתְנִיתָא פְלִיגָא עַל רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. נִמְצְאוּ שְׁנֵי חֲצָיִין קְרֵיבִין וּשְׁנֵי חֲצָיִין אֲבֵידִין. וְתַנֵּי עֲלָהּ. מֶחֱצָה זֶה רִאשׁוֹן מֶחֱצָה שֵׁינִי תְּעוּבַּר צוּרָתוֹ וְיֵצֵא לְבֵית הַשְּׂרֵיפַה. פָּתַר לָהּ כְּרִבִּי יִשְׁמָעֵאל. דְּרִבִּי יִשְׁמָעֵאל אָמַר. עִשָּׁרוֹן מְקַדֵּשׁ. כְּשֶׁהַכֹּהֵן מִתְקָּרֵב תְּחִילָּה לָעֲבוֹדָה מֵבִיא עֲשִׁירִית שֶׁלּוֹ וְעוֹבְדָהּ בְיָדוֹ. אֶחָד כֹּהֵן גָּדוֹל וְאָחָד כֹּהֵן הֵדְיוֹט שֶׁעָבְדוּ עַד שֶׁלֹּא הֵבִיאוּ עֲשִׂירִית הָאֵיפָה שֶׁלָּהֶם עֲבוֹדָתָם כְּשֵׁירָה. רִבִּי מָנָא בָעֵי מֵימַר. בּוֹ בַיּוֹם נִתְקָרֵב כַּתְּחִילָּה לָעֲבוֹדָה. בּוֹ בַיּוֹם נִתְמַנֶּה לִהְיוֹת כֹּהֵן גָּדוֹל. מֵבִיא שְׁתַּיִם. אַחַת לְחִינּוּכוֹ וְאָחַת לְחוֹבַת הַיּוֹם.

תּוּפִינֵי 82 Lev. 6:14 , a word of unknown etymology. . It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning 88 A Second Temple source. . But did we not state 88 A Second Temple source. , “they place those who bake the baked goods to make the baked goods”? Rebbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rebbi Yasa in the name of Rebbi Ḥanina, he fries them and after that bakes them. Rebbi Aḥa in the name of Rebbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked 85 An attempt to explain the word תפיני as contraction of תאפה נא. The following two statements have to be explained in a similar way. Babli Menaḥot 50b . . Rebbi said, they shall be baked softly; Rebbi Dosa said, they shall be baked beautifully. This disagreement is parallel to the other disagreement. He who says, they shall be baked beautifully, is like him who says, he fries them and after that bakes them 68 The daily offering of the High Priest should not stop between the death of one High Priest and the investiture of the next; the only question is whether it is paid for by the heirs of the deceased or by the public. . He who says, they shall be baked softly is like him who says, he bakes them and after that fries them.

תּוּפִינֵי. בִּשְׁעַת הֲבָאָה תוּפִינֵי וְאֵין בַּשַּׁחֲרִית תּוּפִינֵי. וְהָא תַנִּינָן. הֶעֱמִידוּ עוֹשֵׂה חֲבִיתִּין לַעֲשׂוֹת חֲבִיתִּן. אָמַר רִבִּי חִיָיה בַּר אָדָא. לַעֲשׂוֹת חַמִּין לְרַכְּכָם. תּוּפִינֵי. רִבִּי יָסָא בְשֵׁם רִבִּי חֲנִינָה. מְטַגְּנָהּ וְאַחַר כָּךְ אוֹפֶה אוֹתָהּ. רִבִּי אָחָא בְשֵׁם רִבִּי חֲנִינָה. אוֹפֶה אוֹתָהּ וְאַחַר כָּךְ מְטַגְּנָהּ. תּוּפִינֵי. תּוּאֲפִינָה נָא. רִבִּי אָמַר. תּוֹפְנָהּ רַכָּה. רִבִּי דוֹסָא אָמַר. תּוֹפְנָהּ נוֹיי. אַתְיָין אֵילֵּין פְּלֻגְוָותָה כְּהִינֵּין פְּלֻגְוָותָה. מָאן דְּאָמַר. תּוֹפְנָהּ נוֹי. כְּמָאן דְּאָמַר. מְטַגְּנָהּ וְאַחַר כָּךְ אוֹפֶה. מָאן דְּאָמַר. תּוֹפְנָהּ רַכָּה. כְּמָאן דְּאָמַר. אוֹפֶה אוֹתָהּ וְאַחַר כָּךְ מְטַגְּנָהּ.

Not only if he died, but even if he became impure; and even if he became disabled by a defect 87 Since Lev. 6:13 reads: this is the offering of Aaron and his sons which they have to offer to the Eternal , the daily flour sacrifice should be offered by the High Priest himself. While the service can be delegated to a common priest, the High Priest must be able to do it himself. If somehow he is disabled, it is as if there were no High Priest. . Rebbi Jehudah bar Pazi stated from Bar Delaia 88 A Second Temple source. : Even if he became disabled by a defect. 89 Babli Menaḥot 51b ; Sifra Ṣaw Pereq 5(3 ). “From where that if a High Priest dies and no other was appointed in his stead that his flour offering is brought from the heirs? The verse says 90 Lev. 6:15 . , from his sons he shall make . I could think that he should bring it in halves, the verse says, it , entire I said, the words of Rebbi Jehudah. Rebbi Simeon says, it only comes from the public, for it says, an eternal law , (to whom the creatures belong.) 91 This text does not make any sense. It seems necessary to adopt the reading of Sifra , בְּרִית “covenant”, instead of “creatures”. Then, Ravad explains, the expression חָק־עוֹלָ֕ם is compared to the same expression used for the shew-bread ( Lev. 24:9 ) where in v. 8 בְּרִ֥ית עוֹלָֽם is used. The translation then is: “who are in the covenant.” The Babli ( loc. cit. ) simply reads עוֹלָם as in rabbinic Hebrew “public”. Totally it shall be burned , all is for burning.

לֹא סוֹף דָּבָר שֶׁמֵּת אֶלָּא אֲפִילוּ נִיטְמָא. וַאֲפִילוּ נִדְחֶה מִמּוּם. תַּנָּה רִבִּי יוּדָה בַּר פָּזִי דְּבַר דָּלָיָה. וַאֲפִילוּ נִדְחֶה מִמּוּם. מְנַיִין לְכֹהֵן גָּדוֹל שֶׁמֵּת וְלֹא מִינוּ כֹהֵן אַחֵר תַּחְתָּיו תְּהֵא מִנְחָתוֹ קְרֵיבָה מִשֶּׁלְיוֹרְשִׁין. תַּלְמוּד לוֹמַר מִבָּנָיו יַעֲשֶׂה. יָכוֹל יְבִיאֶנָּהּ לַחַצָּיִים. תַּלְמוּד לוֹמַר אוֹתָהּ. כּוּלָּהּ אָמַרְתִּי דִּבְרֵי רִבִּי יוּדָה. רִבִּי שִׁמְעוֹן אוֹמֵר. אֵינָהּ בָאָה אֶלָּא מִשֶּׁלְצִיבּוּר. שֶׁנֶּאֱמַר חוֹק עוֹלָם. מִמִּי שֶׁהַבִּרְיוֹת שֶׁלּוֹ. כָּלִיל תָּקְטָר. כָּלִיל לְהַקְטָרָה.

Rebbi Abba bar Mamal asked, the system of Rebbi Simeon seems inverted. There he says, from the heirs, but here he says, from the public 92 In the Mishnah he qualifies the rule that the daily flour offering in the absence of a High Priest is charged to the public as a Court stipulation, implying that by biblical law it should be charged to the High Priest’s heirs. In Sifra he deduces the rule from a biblical verse. . Rebbi Ḥiyya bar Abba said, is that not a pertinent question? There came Rebbi Jacob bar Aḥa, Rebbi Abbahu in the name of Rebbi Joḥanan: It is a word from the Torah that it should be brought from the public. I could say, one should tax for it 92 In the Mishnah he qualifies the rule that the daily flour offering in the absence of a High Priest is charged to the public as a Court stipulation, implying that by biblical law it should be charged to the High Priest’s heirs. In Sifra he deduces the rule from a biblical verse. ; they instituted that it should come from what is taken from the lodge 93 It seems that one should read with B: collect it from the heirs. .

רִבִּי בָּא בַּר מָמָל בָּעֵי. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי שִׁמְעוֹן. תַּמָּן הוּא אָמַר. מִשֶּׁלְיוֹרְשִׁין. וְהָכָא הוּא אָמַר מִשֶּׁלְצִיבּוּר. אָמַר רִבִּי חִיָיה בַּר בָּא. וְלֹא יְאוּת הוּא מַקְשֵׁי. אֲתַא רִבִּי יַעֲקֹב בַּר אָחָא רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. דְּבַר תוֹרָה הוּא שֶׁתְּהֵא בָאָה מִן הַצִּיבּוּר. הָיִיתִי אוֹמֵר. יִגְבּוּ לָהּ. הִתְקִינוּ שֶׁתְּהֵא בָאָה מִתְּרוּמַת הַלִּשְׁכָּה.

רִבִּי יוֹסֵה אָמַר. רִבִּי יוֹחָנָן בָּעֵי. מָה. שְׁלֵימָה בְשַׁחֲרִית וּשְׁלֵימָה בֵין הָעַרְבָּיִם. אוֹ מֶחֱצָה בְשַׁחֲרִית וּמֶחֱצָה בֵין הָעַרְבָּיִם. [אוֹ שְׁלֵימָה שַׁחֲרִית וּבְטֵילָה בֵין הָעַרְבָּיִם.] כַּד תְּהֵא פְשִׁיטָא לֵיהּ. שְׁלֹשֶׁת לוּגִין מָה הֵן. שְׁלֹשֶׁת לוּגִין בְּשַׁחֲרִית וּשְׁלשֶׁת לוּגִין בֵּין הָעַרְבָּיִם. אוֹ לוֹג וּמֶחֱצָה בְשַׁחֲרִית וְלוֹג וּמֶחֱצָה בֵין הָעַרְבָּיִם. אָמַר רִבִּי חִזְקִיָּה. אוֹף הָדָא צְרִיכָה לֵיהּ שְׁנֵי קְמָצִין מָה הֵן. שְׁנֵי קְמָצִין בְּשַׁחֲרִית וּשְׁנֵי קְמָצִין בֵּין הָעַרְבָיִם. אוֹ קוֹמֶץ אֶחָד בְּשַׁחֲרִית וְקוֹמֶץ אֶחָד בֵּין הָעַרְבָּיִם. אָמַר רִבִּי יוֹסֵה. כְּלוּם לָמְדוּ לַקוֹמֶץ לֹא מִמִּנְחַת חוֹטֵא. מַה לְהַלָּן שְׁנֵי קְמָצִין אַף כָּאן שְׁנֵי קְמָצִין. מַה תַמָּן צְרִיכָה לֵיהּ. אַף הָכָא צְרִיכָה לֵיהּ. אָמַר רִבִּי חִזְקִיָּה. כְּלוּם לָמְדוּ שְׁלֹשֶׁת לוּגִין לֹא מִתָּמִיד שֶׁלְבֵּין הָעַרְבָּיִם. מַה לְהַלָּן שְׁלֹשֶׁת לוּגִין. אַף כָּאן שְׁלשֶׁת לוּגִין. [וּמַה] תַמָּן צְרִיכָה לֵיהּ. (וְהָכָא פְשִׁיטָא) [אַף כָּאן צְרִיכָה] לֵיהּ.

רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. בְּדִין הָיָה שֶׁיִּמְעֲלוּ בָהּ. וְהֵן גָּזְרוּ שֶׁלֹּא יִמְעֲלוּ בָהּ. וְהָא תַנֵּי חַטָּאת. מְלַמֵּד שֶׁמּוֹעֲלִין בָּהּ. [בָּהּ מוֹעֲלִין] וְאֵין מוֹעֲלִין בַּאֲפָרָהּ. אָמַר רִבִּי אָבָּהוּ. בָּרִאשׁוֹנָה הָיוּ מִשְׁתַּקְשְׁקִין בָּהּ וְנוֹתְנִין אוֹתָהּ גַּבֵּי מַכּוֹתֵיהֶן וְגָזְרוּ שֶׁיִּמְעֲלוּ בָהּ. כֵּיוָן שֶׁנִּגְדְּרוּ גָּזְרוּ שֶׁלֹּא יִמְעֲלוּ בָהּ.

הָאִשָּׁה הַזֹּאת בַּמֶּה הִיא מִתְכַּפֶּרֶת. אָמַר רִבִּי יִצְחָק. תְּנַיי בֵית דִּין הוּא הַמְסַפֵּק אֶת הַקִּינִּים הוּא מְסַפֵּק אֶת הַפְּסוּלוֹת וְאֵת הָאוֹבְדוֹת.