Jerusalem Talmud Shekalim Chapter 4

הַתְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ. לוֹקְחִין בָּהּ תְּמִידִין וּמוּסָפִין וְנִסְכֵּיהֶם הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים וְכָל קָרְבְּנוֹת הַצִּיבּוּר. שׁוֹמְרֵי סְפִחִים בַּשְּׁבִיעִית נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רִבִּי יוֹסֵה אוֹמֵר אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. אָמְרוּ לוֹ אַף אַתָּה אוֹמֵר שֶׁאֵין בָּאִין אֶלָּא מִשֶּׁל צִיבּוּר: הַתְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ כול׳. מָה רָאָה זְמַן עֲצֵי כֹהֲנִים וְהָעָם לְהִימָּנוֹת. אֶלָּא בְשָׁעָה שֶׁעָלוּ יִשְׂרָאֵל מִן הַגּוֹלָה וְלֹא מָצְאוּ עֵצִים בַּלִּישְׁכָּה וְעָמְדוּ אֵילּוּ וְנִתְנַדְּבוּ עֵצִים מִשֶּׁלְעַצְמָן וּמְסָרוּם לַצִּיבּוּר וְקָרְבוּ מֵהֶן קָרְבְּנוֹת צִיבּוּר. וְהִתְנוּ עִמָּהֶן הַנְּבִיאים שֶׁבֵּינֵיהֶן שֶׁאֲפִילוּ לִשְׁכָּה מְלֵיאָה עֵצִים וְעָמְדוּ אֵילּוּ וְנִתְנַדְּבוּ עֵצִים מִשֶּׁלְעַצְמָן שֶׁלֹּא יִהֵא קָרְבָּן מִתְקָרֵב אֶלָּא מִשֶּׁלָּהֶן תְּחִילָּה. אָמַר רִבִּי אָחָא. דְּרִבִּי יוֹסֵה הִיא. דְּרִבִּי יוֹסֵה אָמַר. אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. רִבִּי יוֹסֵי בְשֵׁם רִבִּי אִילָא. דִּבְרֵי הַכֹּל הִיא. מַה פְלִיגִין. בְּגוּפוֹ שֶׁלְקָרְבָּן. אֲבָל בְּמַכְשִׁירֵי קָרְבָּן כָּל עַמָּא מוֹדֵיי שֶׁהוּא מִשְׁתַּנֶּה קָרְבָּן יָחִיד לְקָרְבָּן צִיבּוּר. תַּנֵּי. [אִ]שָּׁה שֶׁעָשָׂת כֻּתּוֹנֶת לִבְנָהּ צְרִיכָה לִמְסוֹר לְצִיבּוּר. אָמַר רִבִּי אָחָא. דְּרִבִּי יוֹסֵי הִיא. דְּרִבִּי יוֹסֵי אָמַר. אַף הָרוֹצֶה מִתְנַדֵּב שׁוֹמֵר חִנָּם. רִבִּי יוֹסֵה בְשֵׁם רִבִּי אִילָא. דִּבְרֵי הַכֹּל הִיא. מַה פְלִיגִין. בְּגוּפוֹ שֶׁלְקָרְבָּן. אֲבָל בְּמַכְשִׁירֵי קָרְבָּן כָּל עַמָּא מוֹדֵיי שֶׁהוּא מִשְׁתַּנֶּה קָרְבָּן יָחִיד לְקָרְבָּן צִיבּוּר. מַתְנִיתָא פְלִיגָא עַל רִבִּי יוֹסֵי. אוֹתָן הַיָּמִים נוֹהֲגִין בִּשְׁעַת קָרְבָּן וְשֶׁלֹּא בִּשְׁעַת קָרְבָּן. רִבִּי יוֹסֵה אוֹמֵר. אֵינָן נוֹהֲגִין אֶלָּא בִּשְׁעַת קָרְבָּן. וְעוֹד מִן הָדָא דְתַנֵּי. אָמַר רִבִּי אֶלְעָזָר בֵּירִבִּי צָדוֹק. אָנוּ הָיִינוּ מִבְּנֵי סְנָאָה בֶן בִּנְיָמִן וְחָל תִּשְׁעָה בְאָב לִהְיוֹת בַּשַּׁבָּת וְדָחִינוּ אוֹתוֹ לְמוֹצָאֵי שַׁבָּת וְהָיִינוּ מִתְעַנִּין וְלֻא מַשְׁלִימִין. הָעוֹמֶר וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים. מַתְנִיתָא דְרִבִּי יִשְׁמָעֵאל. דְרִבִּי יִשְׁמָעֵאל אָמַר . אֵין הָעוֹמֶר בָּא מִן הַסּוּרִיָּא. תַּמָּן תַּנִּינָן. כָּל קָרְבְּנוֹת הַיָּחִיד וְהַצִּיבּוּר בָּאִין מִן הָאָרֶץ וּמִחוּצָה לָאָרֶץ. מִן הֶחָדָשׁ וּמִן הַיָּשָׁן. חוּץ מִן הָעוֹמֶר וּשְׁתֵּי הַלֶּחֶם. שֶׁאֵין בָּאִין אֶלָּא מִן הֶחָדָשׁ וּמִן הָאָרֶץ. רִבִּי חוּנָה בְשֵׁם רִבִּי יִרְמְיָה. דְרִבִּי יִשְׁמָעֵאל הִיא. דְרִבִּי יִשְׁמָעֵאל אָמַר. אֵין הָעוֹמֶר בָּא מִן הַסּוּרִיָּא. תַּמָּן תַּנִּינָן. עֶשֶׂר קְדוּשּׁוֹת הֵן. אֶרֶץ יִשְׂרָאֵל מְקוּדֶּשֶׁת מִכָּל הָאֲרָצוֹת. וּמַה הִיא קְדוּשָּׁתָהּ. שֶׁמְּבִיאִין מִמֶּנָּה הָעוֹמֶר וְהַבִּיכּוּרִים וּשְׁתֵּי הַלֶּחֶם. מַה שֶּׁאֵין מְבִיאִין כֵּן מִכָּל הָאֲרָצוֹת. רִבִּי חוּנָה בְשֵׁם רִבִּי יִרְמְיָה. דְּרִבִּי יִשְׁמָעֵאל הִיא. דְרִבִּי יִשְׁמָעֵאל אָמַר. אֵין הָעוֹמֶר בָּא מִן הַסּוּרִיָּא. תַּמָּן תַּנִּינָן. רַבִּי יִשְׁמָעֵאל אוֹמֵר. מֶה חָרִישׁ רְשׁוּת אַף קָצִיר רְשׁוּת. יָצָא קְצִיר הָעֹמֶר. שֶׁהוּא מִצְוָה. הֲוֵי מָאן תַּנָּא שׁוֹמְרֵי סְפִחִים בַּשְּׁבִיעִית נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רִבִּי יִשְׁמָעֵאל. אָמַר רִבִּי יוֹסֵה. דִּבְרֵי הַכֹּל הִיא. לֹא מָצָאוּ בְסוּרִיָּא מְבִיאִין אוֹתוֹ מִסְּפִחִין שֶׁבְּאֶרֶץ יִשְׂרָאֵל. הָהֵן עוֹמֶר מָהוּ שֶׁיִּזָּרַע לָכֵן מִתְּחִילָּה. רִבִּי חִיָיה בַּר אָדָא בְעָא קוֹמֵי רִבִּי מָנָא. לֹא נִמְצָא כְקוֹמֵץ עַל הַשְּׁיֵרִיים שֶׁאֵינָן נֶאֱכָלִין. אָמַר לֵיהּ. נַעֲשֶׂה כַחֲמִשָּׁה דְבָרִים שֶׁהֵן בָּאִין בְּטוּמְאָה וְאֵינָן נֶאֱכָלִין בְּטוּמְאָה. כֵּיצַד הוּא עוֹשֶׂה. נוֹטֵל מָעוֹת מִן הָשּׁוּלְחָנִי וְנוֹתֵן לַקּוֹצְרִין וּלְשׁוֹמְרִין עַד שֶׁלֹּא יַקְרִב הָעוֹמֶר. מֵבִיא מָעוֹת מִתְּרוּמַת הִַלִּשְׁכָּה וּמְחַלְלָן עָלָיו. וְטָבוּ כֵן. רִבִּי אָחָא בְשֵׁם רִבִּי בָּא. כָּל מַה שֶׁיִּתֵּן הֵן הֵן דָּמֶיהָ מִשָּׁעָה הָרִאשׁוֹנָה. תַּנֵּי. אַף בְּפַתָּחֵי אֲבָנִים כֵּן. כֵּיצַד הוּא עוֹשֶׂה. נוֹטֵל מָעוֹת מִשּׁוּלְחָנִי וְנוֹתֵן לַחוֹצְבִין וּלְסַתָּתִין עַד שֶׁלֹּא תִינָּתֵן עַל גַּבֵּי הַדֹּימוֹס. [אַחַר כָּךְ] מֵבִיא מָעוֹת מִתְּרוּמַת הִַלִּשְׁכָּה וּמְחַלְלָן עָלֶיהָ. וְטָבָא הִיא כֵן. רִבִּי יוֹסֵה בֵּירִבִּי בּוּן בְּשֵׁם שְׁמוּאֵל. כָּל מַה שֶׁיִּתֵּן הֵן הֵן דָּמָיו מִשָּׁעָה הָרִאשׁוֹנָה.

MISHNAH: For what was the disbursement used? One buys from it daily and musaf sacrifices and their libations, the `omer 23:9–14 . , and the Two Breads 23:17 . , and the shew-bread 24:5–9 . , and all public offerings 4:13–21 .) . The watchmen for aftergrowth in the sabbatical year and the Two Breads have to be produce of the Land, and no sowing is permitted in a Sabbatical, the grains have to be harvested from spontaneous aftergrowth. Fields from which such a yield is expected have to be watched lest the plants be eaten by animals or the grains be taken by humans. In this case the watch is an essential precondition for the possibility of the offering and therefore the expenses have to be borne by the Temple. take their wages from the disbursement from the lodge. Rebbi Yose says, he also may volunteer as unpaid trustee. They told him, would you not also say that they only come from the public? HALAKHAH: “For what was the disbursement used,” etc. For what reason were the times of wood by the priests and the people to be counted4:6 ( ת ), also in Megillah 1:2 (70c l. 1 ff.; מ ). In fact, ג simply notes: “one repeats from Ta`aniot up to ‘and were fasting but not completing.’ ” ? Only that at the time when Israel returned from the Diaspora and did not find wood in the chamber, those came forward and volunteered wood from their own, donated it to the public, and used it to offer public sacrifices. The prophets among them stipulated that even if the chamber was full of wood and those came and offered and volunteered wood from their own, that the sacrifice should only be brought first from theirs28a. . Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering 6:5 )to be paid for from the public purse. . It was stated, a woman who made a coat for her son has to surrender it to the public 28:40–43 ), they must be public property. Babli Yoma 35b . . Rebbi Aḥa said, this is Rebbi Yose’s, since Rebbi Yose said, also he may volunteer as unpaid trustee. Rebbi Yose in the name of Rebbi Ila, it is the opinion of everybody. Where do they disagree? About the body of the offering. But for enablers of the offering everybody agrees that a private offering can be turned into public offering.. A baraita disagrees with Rebbi Yose: 3:6. “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rebbi Yose says, they are observed only at the time of sacrifices.” Also from the following3:6. : “Rebbi Eleazar ben Rebbi Ṣadoq said, we were of the descendants of Senaah ben Benjamin. When the Ninth of Av fell on a Sabbath, we postponed it to the end of the Sabbath and were fasting but not completing.” “The `omer 23:9–14 . , and the Two Breads 23:17 . ., and the shew-bread.” The Mishnah are paid from public funds. If it were possible to import the grain during a sabbatical year, the expense would be unnecessary and therefore forbidden. is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated:8:1 . The sacrifices referred to are offerings of flour and wine. “All private and public sacrifices come from the Land and from outside the Land, from new or old [grain], except for ` omer and the Two Breads, which only come from new grain permits the profane use of new grain also from outside the Land and the Two Breads permit the use of new wheat in the Tabernacle which according to the Mishnah includes wheat imported from Syria. While the Mishnah states that grain is acceptable from outside the Land, this refers to grain from outside the Land on both sides of the Jordan and Syria only if it remained impervious to the impurity of Gentile lands (i. e., if it was guarded from any contact with water or fluids whose status is like water in this respect.) and from the Land.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated1:6 . : “There are ten levels of holiness. The Land of Israel is holier than other lands; and what is its holiness? That one brings from it the `omer , first fruits, and the Two Breads, which cannot be from other lands.” Rebbi Ḥuna in the name of Rebbi Jeremiah, this is Rebbi Ismael’s, since Rebbi Ismael said, the `omer is not brought from Syria. There, we have stated1:5. : “Rebbi Ismael says, since sowing is a voluntary act, also harvesting is a voluntary act. This excludes harvesting the `omer , which is a commandment 34:21 : Six days you may work but on the Seventh Day you must rest, from ploughing and harvesting you must rest . According to R. Ismael while this forbids any optional harvesting on the Sabbath, it implies that harvesting required by a religious commandment must be performed on the Sabbath. (Cf. Ševi`it Chapter 1, Notes 43 and 2.) ג adds here the one-sentence Halakhah Ševi`it 1:5 (Note 44 ). .” Who is the Tanna of “the watchmen for aftergrowth in the sabbatical year take their wages from the disbursement from the lodge”? Rebbi Ismael. Rebbi Yose said, it is everybody’s opinion. If one would not find in Syria,.one would bring from the aftergrowth in the Land of Israel. Could one sow from the start for the ` omer 25:3 introducing the Sabbatical year combines sowing and harvesting, one could make the point that only voluntary sowing in a Sabbatical is forbidden, therefore obligatory sowing leading to obligatory harvesting is permitted. ? Rebbi Ḥiyya bar Ada asked before Rebbi Mana, would he not take the fistful for leftovers than cannot be eaten(a tenth of an ephah, about 3.8 l) is burned on the altar, the leftover has to be consumed by the priests in the Sanctuary. But produce sown in a Sabbatical is forbidden; the leftover of the flour could not be consumed. ? He said to him, it has a status like the five kinds which can be brought in impurity but may not be eaten in impurity7:4 . . How does he do it are Temple property which can only be used to buy sacrifices. If the Temple administrator would pay workers with these monies, he would be guilty of me`ilah , larceny of sacred property. ? He takes coins from the money changer and gives them to the harvesters and the watchmen before the `omer is presented. He brings coins from the disbursement from the lodge and redeems them for it is presented as flour. Therefore the value of the grain and the cost of all labor used in the preparation of the offering can be added and the sheqalim coins redeemed on the total value of the sacrifice. The redeemed coins can then be used to liquidate the debt incurred at the banker’s. ; then it is in order, seems to be a grotesque misreading. . Rebbi Aḥa in the name of Rebbi Abba: Any which he gives are its coins from the start. 19 . . It was stated: The same is the case with the stone-masons. He takes coins from the money changer and gives them to the quarry workers and the stone-cutters before it is fixed in the row. 19:6 . . Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rebbi Yose ben Rebbi Abun in the name of Samuel: Any which he gives are its coins from the start.

פָּרָה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁל זְהוֹרִית בָּאִין מִתְּרוּמַת הַלִשְׁכָּה. כֶּבֶשׁ פָּרָה וְכֶבֶשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁבֵּין קַרְנָיו וְאַמַּת הַמַּיִם וְחוֹמַת הָעִיר וּמִגְדְּלוֹתֶיהָ וְכָל צָרְכֵי הָעִיר בָּאִין מִשְּׁיֵרֵי הַלִּשְׁכָּה. אַבָּא שָׁאוּל אוֹמֵר כֶּבֶשׁ פָּרָה כֹּהֲנִים גְּדוֹלִים עוֹשִׂין אוֹתוֹ מִשֶּׁל עַצְמָן: מוֹתַר שְׁיֵרֵי לִשְׁכָּה מֶה הָיוּ עוֹשִׂין בָּהֶן. לוֹקְחִין בָּהֶן יֵינוֹת שְׁמָנִים וּסְלָתוֹת וְהַשָּׂכָר לַהֶקְדֵּשׁ דִּבְרֵי רִבִּי יִשְׁמָעֵאל רִבִּי עֲקִיבָה אוֹמֵר אִין מִשְׁתַּכְּרִין בְּשֶּׁל הֶקְדֵּשׁ אַף לֹא מִשֶּׁל עֲנִיִּים: מוֹתַר הַתְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ. רִקּוּעֵי זָהָב צִיפּוּי לְבֵית קָדְשֵׁי הַקֳּדָשִׁים. רִבִּי יִשְׁמָעֵאל אוֹמֵר מוֹתַר הַפֵּירוֹת קַיָיץ הַמִּזְבֵּחַ. מוֹתַר תְּרוּמָה לִכְלֵי שָׁרֵת. רִבִּי עֲקִיבָה אוֹמֵר מוֹתַר תְּרוּמָה קַיָיץ הַמִּזְבֵּחַ. מוֹתַר נְסָכִים לִכְלֵי שָׁרֵת. רִבִּי חֲנַנְיָה סְגַן הַכֹּהֲנִים אוֹמֵר מוֹתַר נְסָכִים קַיָיץ הַמִּזְבֵּחַ מוֹתַר תְּרוּמָה לִכְלֵי שָׁרֵת. זֶה וָזֶה לֹא הָיוּ מוֹדִין בַּפֵּירוֹת: פָּרָה וְשָׂעִיר כול׳. רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. שְׁלֹשָׁה לְשׁוֹנוֹת הֵן. שֶׁלְשָׂעִיר בְּסֶלַע. שֶׁלְמְצוֹרָע בְּשֶׁקֶל. שֶׁלְפָּרָה בִּשְׁתֵּי סְלָעִים. רִבִּי חוֹנִיָיה דִבְרַת חַוְורָן רִבִּי בָּא בַּר זַבְדָּא בְּשֵׁם רִבִּי שִׁמְעוֹן בֶּן חַלְפוּתָא. שֶׁלְפָּרָה בִּשְׁתֵּי סְלָעִים וּמֶחֱצָה. וְאִית דְּמַפְקִין לִישְׁנָא . בָּעֲשָׂרָה (זִין) [זוּז] . רַב יְהוּדָה בְשֵׁם שְׁמוּאֵל. תַּלְמִידֵי חֲכָמִים הַמְלַמְּדִין אֶת הַכֹּהֲנִים הִילְכוֹת שְׁחִיטָה הִילְכוֹת קַבָּלָה הִילְכוֹת זְרִיקָה נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רִבִּי יִצְחָק בַּר רְדִיפָה בְשֵׁם אִימִּי. מְבַקְּרֵי מוּמֵי קֳדָשִׁים נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רִבִּי אָחָא רִבִּי תַנְחוּם בַּר חִיָיה בְשֵׁם רִבִּי שִׂמְלַאי. מַגִּיהֵי סֵפֶר הֶעֲזָרָה נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. גִּידּוּל בַּר בִּנְיָמִן בְּשֵׂם אַסִּי. שְׁנֵי דַיָינֵי גְזֵילוֹת נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. שְׁמוּאֵל אַמַר. נָשִׁים הָאוֹרְגוֹת בַּפְּרָכוֹת נוֹטְלוֹת שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רַב חוּנָה אָמַר. מִתְּרוּמַת בֶּדֶק הַבַּיִת. מַה וּפְלִיג. שְׁמוּאֵל עֲבֲד לָהּ כְּקָרְבָּן. רַב חוּנָה עֲבֲד לָהּ כְּבִּינְיָין. אָמַר רִבִּי חִזְקִיָּה. תַּנָּא רִבִּי יְהוּדָה גְרוֹגְרוֹת. הַקְּטוֹרֶת וְכָל קָרְבְּנוֹת הַצִּיבּוּר בָּאִין מִתְּרוּמַת הַלִּשְׁכָּה. מִזְבַּח הַזָּהָב וְכָל כְּלֵי שָׁרֵת בָּאִין מִמּוֹתָרֵי נְסָכִים. מִזְבַּח הָעוֹלָה וְהַהֵיכָל וְהָעֲזָרוֹת בְּאִין מִשְּׁיֵּרֵי לִשְׁכָּה. חוּץ לָעֲזָרוֹת בָּאִין מִלִּשְׁכַּת בֶּדֶק הַבַּיִת. וְהָא תַנֵּי. אַבְנֵי הַמִּזְבֵּחַ הַהֵיכָל וְהָעֲזָרוֹת מוֹעֲלִין בָּהֶן. וְכִי יֵשׁ מְעִילָה בִּשְׁיֵרִים. אֶלָּא כְרִבִּי מֵאִיר. דְּרִבִּי מֵאִיר אָמַר. מוֹעֲלִין בִּשְׁיֵרִיִים. אָמַר רִבִּי חִינְנָא. כְּלוּם אָמַר רִבִּי מֵאִיר אֶלָּא בְתוֹךְ שְׁנָתוֹ. וְהָכָא חוּץ לִשְׁנָתוֹ אֲנָן קַיָימִין. אָמַר רִבִּי חִזְקִיָּה. תַּנָּא רִבִּי יְהוּדָה גְרוֹגְרוֹת. הַשֻּׁלְחָן וְהַמְּנוֹרָה וְהַמִּזְבְּחוֹת וְהַפְּרָכוֹת מְעַכְּבִין אֶת הַקָּרְבָּן. דִּבְרֵי רִבִּי מֵאִיר. וַחֲכָמִים אוֹמְ‌ְרִין אֵין לָךְ מְעַכֵּב אֶת הַקָּרְבָּן אֶלָּא הַכֵּיּוֹר וְהַכָּן בִּלְבַד. וְלֹא אָמַר כֵּן. רִבִּי אֶלְעָזָר וְרִבִּי יוֹסֵי בֵּן חֲנִינָה תְּרֵיהוֹן אָ‍מְרִין. כָּל הֵן דִּכְתִיב נֹכַח מְעַכֵּב. צֶלַע אֵינוֹ מְעַכֵּב. וְאָמַר רִבִּי שְׁמוּאֵל בַּר נַחְמָן בְּשֵׁם רִבִּי יוֹנָתָן. וַאֲפִילוּ צֶלַע מְעַכֵּב. וְאָמַר רִבִּי אִילָא בְשֵׁם שְׁמוּאֵל בַּר נַחְמָן. וַאֲפִילוּ שִׂימָה מְעַכֶּבֶת. אָמַר רִבִּי חֲנַנְיָה. כָּאן בָּעֲבוֹדוֹת שֶׁבִּפְנִים וְכָאן בָּעֲבוֹדוֹת שֶׁבַּחוּץ. אָמַר רִבִּי חֲנִינָה. שַׁחַצִית גְּדוֹלָה הָ‍יְתָה בִּבְנֵי כֹהֲנִים גְּדוֹלִים. שֶׁיּוֹתֵר מִשִּׁשִּׁים כִּכְּרֵי זָהָב [הָיוּ מוֹצִיאִין בָּהּ.] הָיָה כִבְשָׁהּ שֶׁלְפָּרָה עוֹמֵד וְלֹא הָיָה אֶחָד מֵהֶן מוֹצִיא פָּרָתוֹ בְכִבְשׁוֹ שֶׁלְחֲבֵירוֹ אֶלָּא סוֹתְרוֹ וּבוֹנֶה אוֹתוֹ מִשֶׁלּוֹ. הָתִיב רִבִּי עוּלָּא קוֹמֵי רִבִּי מָנָא. וְהָא תַנֵּי. שִׁמְעוֹן הַצַּדִּיק שְׁתֵּי פָרוֹת עָשָׂה. לֹא בְכֶבֶשׁ שֶׁהוֹצִיא אֶת זוֹ הוֹצִיא אֶת זוֹ. אִית לָךְ מֵימַר. שִׁמְעוֹן הַצַּדִּיק שִׁיחֵץ הָיָה. מַיי כְדוֹן. עַל שֶׁם מַעֲלָה הִיא בְפָרָה סִילְסוּל הוּא בְפָרָה. תַּנֵּי. זִיזִין וּכְתָלִין הָיוּ יוֹצְאִין מִיכָּן וּמִיכָּן כְּדֵי שֶׁלֹּא יָצִיצוּ הַכֹּהֲנִים וְיִטַּמּוּ. אֶלָּא אִם רָצָה יְהֵא הַהֶפְסֵד שֶׁלּוֹ. וְהַשָּׂכָר לְהֶקְדֵּשׁ מוּתָּר. כְּהָדָא בַּר זְמִינָא אִת פְקִיד גַּבֵּיהּ מֵדַל דְּיַתְמִין. אֲתַא וּשְׁאַל לְרִבִּי מָנָא. אֲמַר לֵיהּ. אִין בְּעִית דִּי הֶפְסֵדְה דִידָךְ וְאַגְרָה דִתְּרַוֵיכוֹן שָׁרֵי. רִבִּי חִיָיה בַּר אָדָא אִתְפְקִיד גַּבֵּיהּ מֵדַל דְּיַתְמִין וַעֲבַד כֵּן. כּוּלָּהּ דְּרִבִּי יִשְׁמָעֵאל [הִיא]. רִבִּי חִיָיה בַּר יוֹסֵף פָּתַר מַתְנִיתָא. מוֹתַר פֵּירוֹת שָׂכָר לְהֶקְדֵּשׁ. מוֹתַר נְסָכִים זוֹ סְאָה רְבִיעִית. רִבִּי יוֹחָנָן פָּתַר מַתְנִיתָא. מוֹתַר פֵּירוֹת זוֹ סְאָה רְבִיעית. מוֹתַר נְסָכִים לְבֵירוּצִים. וְלֵית לֵיהּ לְרִבִּי חִיָיה בַּר יוֹסֵף לְבֵירוּצִים. אָמַר רִבִּי חִזְקִיָּה. מַה דִנְפַל לְסְאָה רְבִיעִית נְפַל לְבֵירוּצִים. עַל דַּעְתִֵּיהּ דְּרִבִּי חִיָיה בַּר יוֹסֵף נִיחָא. אֵין מִשְׂתַּכְּרִין מִשֶּׁלְהֶקְדֵּשׁ אַף לֹא מִשֶּׁלְעֲנִיִּים. לְפִיכָךְ זֶה וָזֶה לֹא הָיוּ מוֹדִין בַּפֵּירוֹת. עַל דַּעְתִֵּיהּ דְּרִבִּי יוֹחָנָן קַשְׁיָא. תַּנִּינָן עָ‍מְדוּ מִשָּׁלֹשׁ יְסַפֵּק מֵאַרְבַּע. וְתַנִּינָן. וְזֶה וָזֶה לֹא הָיוּ מוֹדִין בַּפֵּירוֹת לֹא הָיוּ מוֹדִין בַפֵּירוֹת בְּקַיִיץ לַמִּזְבֵּחַ. אֲבָל מוֹדִין הָיוּ בִכְלֵי שָׁרֵת. עַד כְּדוֹן בֵּירוּצֵי צִיבּוּר. וַאֲפִילוּ בֵירוּצֵי יָחִיד. וְלֹא נִמְצְאוּ כְלֵי שָׁרֵת בָּאִין מִשֶּׁל יָחִיד. כְּהָדָא דְתַנֵּי. אִשָּׁה שֶׁעָשָׂת כֻּתּוֹנֶת לִבְנָהּ צְרִיכָה לִמְסוֹר לְצִיבּוּר. עַד כְּדוֹן בֵּירוּצֵי לַח. וַאֲפִילוּ בֵירוּצֵי יָבֵשׁ. כַּהִיא דְתַנִּינָן תַּמָּן. הַנְּסָכִים שֶׁקָּדְשׁוּ בַכֶּלִי וְנִמְצָא הַזֶּבַח פָּסוּל. אִם יֵשׁ שָׁם זֶבַח אַחֵר יִקְרְבוּ עִמּוֹ. וְאִם לָאו יִיפָּסְלוּ בְלִינָה.

MISHNAH: The Cow. 19 . , the he-goat which is sent away, and the shiny strip. 19:6 . come from the money disbursed from the lodge. The ramp for the Cow, the ramp for the he-goat which is sent away6:4 . , the strip bound on its horns4:2 , 6:6 . , the water canal, the city wall and its towers, and all needs of the city, come from the leftovers in the lodge. 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? One buys with it wine, oil, and fine flour, 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. What did they use the leftover of the disbursement for? Gold sheets coating for the Holiest of Holies. Rebbi Ismael said, the leftover of produce is for adornment of the altar, the leftover of the disbursement is for Service vessels. Rebbi Aqiba says, the leftover of the disbursement is for adornment of the altar, the leftover of the libations 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. HALAKHAH: 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 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 )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 ]. Rav Jehudah in the name of Samuel. 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 lodge106a . . Rebbi Isaac bar Redifa in the name of Immi: The inspectors of defects of sancta 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 courtyard106a . take their wages from the disbursement from the lodge. Giddul bar Benjamin in the name of Assi: The two judges of robberies13:1 . 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 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 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. The altar for elevation sacrifices, the building, and the courtyards come from the leftover in the lodge. The outside of the courtyards come from the lodge for maintenance of the House. But was it not stated: One commits me`ilah with stones of the Temple or the courtyards 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 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 . . Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs stated: The table, the candelabrum, the altars62a . , and the gobelins obstruct the sacrifice, the words of Rebbi Meïr. But the Sages say, the sacrifice is only obstructed by the wash basin and its base 30:17–21 , 40:30–32 . . Otherwise, Rebbi Eleazar and Rebbi Yose ben Ḥanina both say, everywhere “opposite 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 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 40:18 ff.) ” is obstructive. Rebbi Ḥananiah said, here for service inside, there for service outside8:6 ), 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. . Rebbi Ḥanina said, there was much arrogance among the sons of the High Priests, for more than 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 . talents of gold or 360’000 denar . One should take note of the reading of B, “silver” instead of “gold”. [did they spend on it.] If the ramp for the Cow was still standing, no one was leading out his cow on the other’s ramp, but he tore it down and was building it anew. Rebbi Ulla objected before Rebbi Mana: Was it not stated that Simeon the Just made two Cows; on the ramp on which he took out one he did not take out the other. Could you say that Simeon the Just was arrogant? What about it? Because they gave eminence to the Cow, ornaments they made for the Cow. It was stated: Ledges and walls were on both sides so that the priests could not look down and become impure3:7 . . Only if he wants that the loss be his and the gain for the endowment it is permitted 70a. . As the following: Bar Zemina was appointed for property of orphans. He came and asked Rebbi Mana, who told him, if you want that the loss be yours and the gain be split among you it is permitted. Rebbi Ḥiyya bar Ada was appointed for property of orphans and acted in this way. It is all Rebbi Ismael’s. Rebbi Ḥiyya bar Joseph explains the Mishnah: The leftover of produce is the gain of the Temple; the leftover of libations is the fourth seah per tetradrachma and at the time of delivery it was 4 seah per tetradrachma, the provider has to deliver 4. But if the contract was for 4 and the price went up and now stands at 3 for a tetradrachma, the provider has to deliver 4 while the Temple will sell at the going rate. . Rebbi Joḥanan explains the Mishnah, The leftover of produce is the fourth seah; the leftover of libations is the overflow, the suppliers of produce of all kinds to the Temple have to deliver slightly more than the measure which was contracted for, while the Temple will distribute this product for private libations and flour offerings at the exact measure. The small differences will add up to a considerable amount during a full year; this kind of gain is approved also by the opponents of R. Ismael. . Does Rebbi Ḥiyya bar Joseph not have overflow? Rebbi Ḥizqiah said, what is counted for the fourth seah is overflow infractions; both kinds of additions have the same status. . The opinion of Rebbi Ḥiyya bar Joseph is understandable. “one does not gain neither for the Temple nor funds for the poor,” therefore “neither of them did agree about produce.” The opinion of Rebbi Joḥanan is difficult. We have stated per tetradrachma and at the time of delivery it was 4 seah per tetradrachma, the provider has to deliver 4. But if the contract was for 4 and the price went up and now stands at 3 for a tetradrachma, the provider has to deliver 4 while the Temple will sell at the going rate. : “if the going rate was three, he has to deliver for four” and we have stated, “neither of them did agree about produce.” They did not agree about produce to adorn the altar; they did agree for Service vessels. So far overflow of public {sacrifices}. Even overflow for private {sacrifices}. Would then not Service vessels come from private donations? It is as it was stated, “a woman who made a coat for her son has to surrender it to the public.” So far the overflow of fluids; even the overflow of dry goods; as that which we stated7:4 . This is not directly overflow but a third way in which the Temple accumulates a surplus. If a sacrifice was brought and the offerer bought the libations including the flour offering from the Temple, if then these flour offerings could not be used because the sacrifice was disqualified, the priests in charge may use the flour, etc., for the next sacrifice. In this case the Temple is paid twice for the same produce; Tosephta Menaḥot 10:8 states that the money accumulated in this way is given to the gift account to buy elevation offerings for the idle altar. , “in case libations were sanctified in a vessel when the sacrifice was found disqualified, if there is another sacrifice they should be brought with it; otherwise they will become disqualified by staying overnight.”

מוֹתַר הַקְּטוֹרֶת מֶה הָיוּ עוֹשִׂין בָּהּ מַפְרִישִׁין מִמֶּנָּה שְׂכַר הָאוּמָּנִין וּמְחַלְּלִין אוֹתָהּ עַל מָעוֹת הָאוּמָּנִין וְנוֹתְנִין אוֹתָהּ לָאוּמָּנִין בִּשְׁכָרָן וְחוֹזְרִין וְלוֹקְחִין אוֹתָהּ מִתְּרוּמָה חֲדָשָׁה. וְאִם בָּא חָדָשׁ בִּזְמַנּוֹ לוֹקְחִין אוֹתָהּ מִתְּרוּמָה חֲדָשָׁה וְאִם לָאו מִן הַיְּשָׁנָה: וְלֹא נִמְצָא הַהקֲדֵּשׁ מִתָחַלֵּל עַל הַהֶקְדֵּשׁ. כֵּיצַד הוּא עוֹשֶׂה. אָמַר רִבִּי שִׁמְעוֹן בַּר כַּרְסָנָה. מֵבִיא מָעוֹת וּמְחַלְלָן עַל הַבִּנְיָין וּמֵבִיא קְטוֹרֶת וּמְחַלְלָן עֲלֵיהֶן וְנוֹתְנִין אוֹתָן לָאוּמָנִין בִּשְׂכָרָן. אוֹתָן הַמָּעוֹת מַה יֵעָשֶׂה בָהֶן. רִבִּי אוֹמֵר. אוֹמֵר אֲנִי. יִינָתְנוּ לְבֵית גַרְמוּ וּלְבֵית אַבְטִינָס שֶׁהָיוּ בְקִיאִין בְּפִיטּוּם הַקְּטוֹרֶת וּבְמַעֲשֶׂה לֶחֶם הַפָּנִים. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב. וְהֵן שֶׁיְּהוּ חַיָיבִין לָהֶן מָעוֹת מִשָּׁעָה רִאשׁוֹנָה. רִבִּי חִיָיה בַּר בָּא בָעֵי. לֹא הָיוּ חַיָיבִין לָהֶן מָעוֹת מִשָּׁעָה הָרִאשׁוֹנָה. אָתָא רִבִּי בָּא בְשֵׁם רִבִּי חִיָיה בְשֵׁם רִבִּי יוֹחְנָן. מְקַיְּיצִין בָּהֶן אֶת הַמִּזְבֵּחַ . רִבִּי בָּא בַּר כֹּהֶן בְּעָא קוֹמֵי רִבִּי יוֹסֶה. מִחְלְפָא שִׁיטָּתֵיהּ דְּרִבִּי חִיָיא בַּר בָּא. תַּמָּן צְרִיכָה לֵיהּ וְהָכָא פְשִׁיטָא לֵיהּ. הֵן דִּצְרִיכָה לֵיהּ. בִּכְלֵי שָׂרֵת. הֵן דִּפְשִׁיטָא לֵיהּ. בְּקַיָיץ לַמִּזְבֵּחַ. דְּאִיתְפַּלְּגוֹן. פִיטְּמָהּ בַחוּלִין. רִבִּי יוֹסֶה בֵּירִבִּי חֲנִינָה אָמַר. פְּסוּלָה. רִבִּי יְהוֹשֻׁעַ בֶּן לִֵוי אָמַר. כְּשֵׁירָה. מַה טַעֲמָא דְרִבִּי יוֹסֵי בֵּירִבִּי חֲנִינָה. קוֹדֶשׁ הִיא. שֶׁתְּהֵא הֲוָיָיתָהּ בַּקוֹדֶשׁ. מַה טַעֲמָא דְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי. קוֹדֶשׁ הִיא. שֶׁתְּהֵא בָאָה מִתְּרוּמַת הַלִּישְׁכָּה. אָמַר רִבִּי יוֹסֵי בֵּירִבִּי בּוּן. אַתְיָא דְרִבִּי יוֹסֵי בֶּן חֲנִינָה כִשְׁמוּאֵל וּדְרִבִּי יְהוֹשֻׁעַ בֶּן לֵוִי כְרִבִּי יוֹחָנָן. דְּתַנִּינָן. הַמַּקְדִּישׁ נְכָסָיו וְהָיוּ בָּהֶן דְּבָרִים רְאוּיִין לְכָל קָרְבְּנוֹת צִיבּוּר. רִבִּי יוֹחָנָן אָמַר. קְטוֹרֶת. אָמַר רִבִּי הוֹשַׁעְיָה. תִּיפְתָּר בְּאוֹמָּן מִשֶּׁלְבֵּית אֶבְטִינָס שֶׁהָיָה נוֹטֵל בִּשְׂכָרוֹ קְטוֹרֶת. וּדְרִבִּי יוֹסֵי בֵּיּרִבִּי חֲנִינָא כִשְׁמוּאֵל. דְּאָמַר רַב הוּנָא בְשֵׁם שְׂמוּאֵל. מַכְתֶּשֶׁת עָשׂוּ אוֹתָהּ כִּכְלִי שָׁרֵת לְקַדֵּשׁ. אָמַר רִבִּי יוֹסֶי בֵּירִבִּי בּוּן. אָ‍מְרָהּ רַב חוּנָה קוֹמֵי רִבִּי יוֹסֵי. דָּבָר שֶׁקָּדַשׁ בְּכֶלִי שָׁרֵת נִפְדֶּה. אָמַר לֵיהּ. וְלֹא דִשְׁמוּאֵל הִיא. דִשְׁמוּאֵל אָמַר. קַל הוּא בְמוֹתָר. דְּאִיתְפַּלְּגוֹן. הוֹתִירוּ תְמִימִים. שְׁמוּאֵל אָמַר. נִפְדִּים כִתְמִימִים. וְרִבִּי יוֹחָנָן אָמַר. נִפְדִּין כִפְסוּלֵי הַמּוּקְדָּשִׁין. הוֹתִירוּ שְׂעִירִים. עַל דַּעְתֵּיהּ דִּשְׁמוּאֵל. אִם עוֹלָה נִפְדִּית לֹא כָּל שֶׁכֵּן חַטָּאת. עַל דַּעְתֵּיהּ דִּרִבִּי יוֹחָנָן. אָמַר רִבִּי זְעוּרָא. יִרְעוּ. אָמַר רִבִּי שְׁמוּאֵל בַּר רַב יִצְחָק. מְקַיְיצִין בָּהֶן אֶת הַמִּזְבֵּחַ. וְקַשְׁיָא. יֵשׁ חַטָּאת קְרֵיבָה עוֹלָה. אָמַר רִבִּי יוֹסֵה. שַׁנְיָיא הִיא. שֶׁאֶין קָרְבְּנוֹת צִיבּוּר נִקְבָּעִין אָלָּא בִשְׁחִיטָה. אָמַר רִבִּי חֲנַנְיָה. תְּנַיי בֵית דִּין הוּא עַל הַמּוֹתָרוֹת שֶׁיָּקְרְבוּ עוֹלוֹת.

MISHNAH: What did one do with the excess of incense? One sets apart the artisans’ wages and redeems them on the artisan’s money; one gives them to the artisans as their wages and then buys them back from them from the new disbursement of that year, one cannot simply take the leftover as incense for the next year. On the other hand, since profane use of incense prepared in the proportions prescribed for Temple service is a deadly sin ( Ex. 30:38 ), the incense cannot be used outside of the Temple. One takes money from the sheqalim to pay the artisans who prepare the next year’s batch of incense, then uses this money in order to redeem the incense and make it profane, a possible object of trade. Then one pays the artisans in kind with the incense, and since they could do nothing with it one buys the incense back from them with the money earmarked to this effect. Then the artisans are paid at the same time the incense for the new year is paid with money from the new Temple year starting at Nisan 1. . If the new money is available at its time one takes them from the new disbursement, otherwise from the old. HALAKHAH: Would not Temple property be redeemed by Temple property? What does he do? Rebbi Simeon bar Carsana said, he brings coins and redeems them for the building14a), once it is sacred it cannot be redeemed. If the money is legitimately paid for a sacrificial animal, it belongs to the owner of the animal and is no longer available for Temple use. Tosephta Me`ilah 1:23 reads: “A worker who did work for the Temple for a mina or two may not say, give me this cow for a mina or this garment for 50 {denar} since Temple property cannot be redeemed for work but only for coins. What does one do? One takes the wages of the artisans {from the sheqalim } and redeems them on the artisans’ money, gives them to the artisans as their wages; then buys them back from the disbursement of the lodge to pay back the workers for the coins they earlier gave to the Temple.” A similar text seems to be intended here. ; brings incense and redeems it for them, and gives it to the artisans as their wages. What should be done with those coins? Rebbi says, I am saying that they should be given to the family Garmu and the family Eutinos who were experts in compounding the incense and in making the shew-bread3:11 . . Rebbi Samuel bar Rav <isaac< said, only if they were due to them beforehand. Rebbi Ḥiyya bar Abba asked, what if they were not due beforehand? There came Rebbi Abba in the name of Rebbi Ḥiyya in the name of Rebbi Joḥanan: One uses them to adorn the altar. Rebbi Abba bar Cohen asked before Rebbi Yose: The opinion of Rebbi Ḥiyya bar Abba seems inverted. Here it is questionable for him; there it is obvious for him. He told him, where it is questionable for him, for Service vessels; where it is obvious for him, to adorn the altar. 5:1, explained there in Notes 12-30 . The introductory sentence is missing, but is partially present in B. The question is, why does the Mishnah prescribe that leftover incense should be redeemed and used as payment of the artisans. Since it is a biblical decree (Lev. 27:10) that unblemished animals dedicated as sacrifices cannot be redeemed, would it not be reasonable to assume that sacrificial objects sanctified in a Service vessel cannot be redeemed? If one accepts this, a second question arises. Was the incense prepared in a Service vessel and therefore is sanctified from the start, or does only the daily portion become sanctified when it is filled into a Service vessel, and the leftovers are intrinsically redeemable as Temple property? As they disagreed: If it was compounded as profane, Rebbi Yose ben Ḥanina said, it is disqualified; Rebbi Joshua ben Levi said, it is qualified. What is Rebbi Yose ben Ḥanina’s reason? It is holy 30:36 , most holy it shall be for you, Ex. 30:37, holy it shall be for you . Babli Keritut 6a . , that it shall be brought into the Sanctuary. What is Rebbi Joshua ben Levi’s reason? It is holy , that it shall be brought from the disbursement from the lodge. Rebbi Yose ben Rebbi Bun said, Rebbi Yose ben Ḥanina’s parallels Samuel and Rebbi Joshua ben Levi’s Rebbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rebbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rebbi Yose ben Rebbi Abun said, Rebbi Ḥuna said this before Rebbi Yose: something sanctified in a vessel may be redeemed. He said to him, is that not Samuel’s? Since Samuel said, one is lenient in the case of leftovers. As they disagreed: If unblemished animals were left over, Samuel says, they are redeemed unblemished. Rebbi Joḥanan said, they are redeemed as disqualified sancta . Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rebbi Joḥanan’s opinion? Rebbi Ze`ira said, they shall graze. Rebbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rebbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rebbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.

הַמַּקְדִּישׁ נְכָסָיו וְהָיוּ בָּהֶן דְּבָרִים רְאוּיִין לְקָרְבְּנוֹת הַצִּיבּוּר יִנָּתְנוּ לָאוּמָּנִין בִּשְׂכָרָן דִּבְרֵי רַבִּי עֲקִיבָה. אָמַר לוֹ בֶּן עֲזַאי אֵינָהּ הִיא הַמִּידָּה אֶלָּא מַפְרִישִׁין מֵהֶן שְׂכַר הָאוּמָּנִין וּמְחַלְּלִין אוֹתָן עַל מָעוֹת הָאוּמָּנִין וְנוֹתְנִין אוֹתָן לָאוּמָּנִין בִּשְׂכָרָן וְחוֹזְרִין וְלוֹקְחִין אוֹתָן מִתְּרוּמָה חֲדָשָׁה: הַמַּקְדִּישׁ נְכָסָיו וְהָ‍יְתָה בָּהֶן בְּהֵמָה רְאוּיָה עַל גַּבֵּי הַמִּזְבֵּחַ זְכָרִים וּנְקֵבוֹת. רִבִּי אֱלִיעֶזֶר אוֹמֵר זְכָרִים יִמָּ‍כְרוּ לִצְרִיכֵי עוֹלוֹת וּנְקֵיבוֹת יִמָּ‍כְרוּ לִצְרִיכֵי זִבְחֵי שְׁלָמִים וּדְמֵיהֶן יִפְּלוּ עִם שְׁאָר נְכָסִים לְבֶדֶק הַבָּיִת. רִבִּי יְהוֹשֻׁעַ אוֹמֵר. זְכָרִים עַצְמָן יִקָּרְבוּ עוֹלוֹת וּנְקֵבוֹת יִמָּכְרוּ לִצְרִיכֵי זִבְחֵי שְׁלָמִים וְיָבִיא בִּדְמֵיהֶן עוֹלוֹת. וּשְׁאָר נְכָסִים יִפְּלוּ לְבֶדֶק הַבָּיִת. אָמַר רִבִּי עֲקִיבָה רוֹאֶה אֲנִי אֶת דִּבְרֵי רִבִּי אֱלִיעֶזֶר מִדִּבְרֵי רִבִּי יְהוֹשֻׁעַ שֶׁרִבִּי אֱלִיעֶזֶר הִשְׁוָה אֶת מִדּוֹתָיו וְרִבִּי יְהוֹשֻׁעַ חָלַק. אָמַר רַבִּי פַּפָּיָס שָׁמַעְתִּי אֶת דִּבְרֵי שְׁנֵיהֶן הַמַּקְדִּישׁ בְּפֵרוּשׁ כְּדִבְרֵי רִבִּי אֱלִיעֶזֶר וְהַמַּקְדִּישׁ סְתָם כְּדִבְרֵי רִבִּי יְהוֹשֻׁעַ: הַמַּקְדִּישׁ נְכָסָיו וְהָיוּ בָּהֶן דְּבָרִים רְאוּיִין לְגַבֵּי מִזְבֵּחַ יֵינוֹת וּשְׁמָנִים וְעוֹפוֹת. רִבִּי לָעְזָר אוֹמֵר יִימָּכְרוּ לִצְרִיכֵי אוֹתוֹ הַמִּין וְיָבִיא בִּדְמֵיהֶן עוֹלוֹת וּשְׁאָר נְכָסִים יִפְּלוּ לְבֶדֶק הַבָּיִת: הַמַּקְדִּישׁ נְכָסָיו וְהָיוּ בָּהֶן דְּבָרִים רְאוּיִין לְכָל קָרְבְּנוֹת צִיבּוּר. רִבִּי יוֹחָנָן אָמַר. קְטוֹרֶת. אָמַר רַב הוֹשַׁעְיָה. תִּיפְתָּר בְּאוֹמָּן מִשֶּׁלְבֵּית אֶבְטִינָס שֶׁהָיָה נוֹטֵל בִּשְׂכָרוֹ קְטוֹרֶת. מַה טַעֲמֵיהּ דָּבֶן עַזַּאי. שָׁאֵין הַהֶקְדֵּשׁ מִתְחַלֵּל עַל הַמְּלָאכָה אֶלֵּא עַל הַמָּעוֹת. תַּמָּן תַּנִּינָן. יֵשׁ בְּקָדְשֵׁי בֶדֶק הַבַּיִת שֶׁסְּתָם הֶקְדֵּישׁוֹת לְבֶדֶק הַבַּיִת. הֶקְדֵּשׁ בֶּדֶק הַבַּיִת חָל עַל הַכֹּל וּמוֹעֲלִין בְּגִידּוּלֵיהֶן וְאֵין בָּהֶן הֲנָיָיה לַכֹּהֲנִים. אָמַר רִבִּי חֲנַנְיָה. דְּרִבִּי לִיעֶזֶר הִיא. דְּתַנִּינָן. הַמַּקְדִּישׁ נְכָסָיו וְהָ‍יְתָה בָּהֶן בְּהֵמָה רְאוּיָה עַל גַּבֵּי הַמִּזְבֵּחַ זְכָרִים וּנְקֵיבוֹת. רִבִּי לִיעֶזֶר אוֹמֵר. זְכָרִים יִימָּ‍כְרוּ לִצְרִיכֵי עוֹלוֹת וּנְקֵיבוֹת יִימָּ‍כְרוּ לִצְרִיכֵי זִבְחֵי שְׁלָמִים וּדְמֵיהֶן יִפְּלוּ עִם שְׁאָר נְכָסִים לְבֶדֶק הַבָּיִת. אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי לִעֶזֶר. וְאִישׁ כִּ‍י יַקְדִּשׁ אֶת בֵּיתוֹ קוֹדֶשׁ לַ‍יי. מַה אֲנָן קַיָימִין. אִם בְּבֵית דִּירָה. כְּבַר כָּתוּב אִם הַמַּקְדִּישׁ יִגְאַל אֶת בֵּיתָוֹ. אֶלָּא כֵן אֲנָן קַיָימִין. בְּמַקְדִּישׁ נְכָסָיו. מִיכָּן שֶׁסְּתָם הֶקְדֵּישׁוֹת לְבֶדֶק הַבַּיִת. רִבִּי זְעוּרָה רַב חוּנָה בְשֵׁם רַב. פְּלִיגִין בַּמַּקְדִּישׁ נְכָסָיו. אֲבָל בַּמַּקְדִּישׁ עֶדְרוֹ כָּל עַמָּא מוֹדֵיי שֶׁהוּא לַמִּזְבֵּחַ. רִבִּי בָּא רַב חוּנָה בְשֵׁם רַב. מַה פְלִיגִין. בַּמַּקְדִּישׁ עֶדְרוֹ. אֲבָל בַּמַּקְדִּישׁ נְכָסָיו כָּל עַמָּא מוֹדֵיי שֶׁהוּא לְבֶדֶק הַבַּיִת. עַל דַּעְתֵּיהּ דְּרִבִּי זְעוּרָא נִיחָא. וְקַשְׁיָא עַל דְּרִבִּי בָּא. בְּהֵמָה לֹא לַמִּזְבֵּחַ הִיא. בְּהֵמָה לַמִּזְבֵּחַ הִיא. וְלָמָּה סָתַם הָאִישׁ הַזֶּה. שֶׁהוּא כָאוֹמֵר. לֹא יְהוּ אֶלָּא לְבֶדֶק הַבַּיִת. רִבִּי יוֹחָנָן אָמַר. לֹא שַׁנְיָיא. הִיא הַמַּקְדִּישׁ נְכָסָיו הִיא הַמַּקְדִּישׁ עֶדְרוֹ. הִיא הַמַּחֲלוֹקֶת. רַב חוּנָה בְשֵׁם רַב רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. קָדְשֵׁי בֶדֶק הַבַּיִת שֶׁפּוֹדִין תְּמִימִין יָצְאוּ לְחוּלִין. מַתְנִיתַא אָמְרָה כֵן. וּוְלָדָן וַחֲלָבָן מוּתָּר לְאַחַר פִּדְיוֹנָם. רִבִּי חִזְקִיָּה בְשֵׁם רַב חִסְדָּא. תִּיפְתָּר שֶׁפּוֹדִין תְּמִימִין וְהוּמְמוּ. רִבִּי יּוֹסֵה בְשֵׁם רַב חִסְדָּא. מַתְנִיתַא אָמְרָה כֵן. וּוְלָדָן וַחֲלָבָן אָסוּר לְאַחַר פִּדְיוֹנָן. רִבִּי חִזְקִיָּה בְשֵׁם רִבִּי יּוֹסֵה. קָדְשֵׁי בֶדֶק הַבַּיִת שֶׁפָּדְיָין תְּמִימִים יָצְאוּ לְחוּלִין. אִין תֵּימַר. לֹא יָצְאוּ לְחוּלִין. הֵיאַךְ קָדְשֵׁי הַמִּזְבֵּחַ חָלִין עַל קָדְשֵׁי בֶדֶק הַבַּיִת. בַּעֲלֵי מוּמִין קְדוּשַׁת הַמִּזְבֵּחַ חָלָה עֲלֵיהֶן. לֵיְידְא מִילָּה. לַגִּיזָה וְלָעֲבוֹדָה. הִפְרִישׁ נְקֵיבָה לְעוֹלָתוֹ וּלְפִּסְחוֹ וּלְאֲשָׁמוֹ עוֹשֶׂה תְמוּרָה. רִבִּי שִׁמְעוֹן אוֹמֵר. לְעוֹלָתוֹ עוֹשֶׂה תְמוּרָה. לְפִסְחוֹ וּלְאֲשָׁמוֹ אֵינוֹ עוֹשֶׂה תְמוּרָה. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אוֹמֵר מִשּׁוּם רִבִּי שִׁמְעוֹן. לְעוֹלָתוֹ. וּלְפִּסְחוֹ וּלְאֲשָׁמוֹ אֵינוֹ עוֹשֶׂה תְמוּרָה. אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. שֶׁכֵּן מָצָאנוּ נְקֵיבָה בָעוֹף כְשֵׁירָה לָבוֹא עוֹלָה. [וְ]אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. אִם מִין בְּמִינוֹ הוּא חָלוּק עָלָיו לֹא כָל שֶׁכֵּן מִין בְּשֶׁאֵינוֹ מִינוֹ. אֵי זֶהוּ מִין בְּמִינוֹ שֶׁהוּא חָלוּק עָלָיו. כְּהָדָא דְתַנֵּי. אָשָׁם בֶּן שָׁנָה הֵבִיא בֶּן שְׁתַּיִם יָצָא. בֶּן שְׁתַּיִם וְהֵבִיא בֶּן שָׁלֹשׁ לֹא יָצָא. אָמַר רִבִּי יוֹחָנָן. רִבִּי שִׁמְעוֹן וְרִבִּי יְהוֹשֻׁעַ שְׁנֵיהֶן אָמְרוּ דָבָר אֶחָד. כְּמַה דְרִבִּי יְהוֹשֻׁעַ אָמַר. נְקֵיבָה לְעוֹלָה לֹא קָדְשָׁה אֶלָּא הֶקְדֵּשׁ דָּמִים. כֵּן רִבִּי שִׁמְעוֹן אָמַר. נְקֵיבָה לְעוֹלָה לֹא קָדְשָׁה אֶלָּא הֶקְדֵּשׁ דָּמִים. אִין תֵּימַר. קָדְשָׁה הֶקְדֵּשׁ גּוּף יִרְעוּ. אָמַר רִבִּי. אֲנִי רוֹאֶה אֶת דִּבְרֵי רִבִּי שִׁמְעוֹן בְּפֶסַח שֶׁמָּא הֶקְדֵּשׁ פֶּסַח בָּא שְׁלָמִים. וְלֹא אֶרְאֶה אֶת דִּבְרֵי רִבִּי שִׁמְעוֹן בָּאָשָׁם שֶׁמָּא הֶקְדֵּשׁ אָשָׁם בָּא עוֹלָה. אָמַר רִבִּי אַבִּין. אִם הֶקְדֵּישׁ פֶּסַח בָּא שְׁלָמִים גּוּפוֹ קָרֵב שְׁלָמִים. אִם הֶקְדֵּשׁ אָשָׁם בָּא עוֹלָה אֵין גּוּפוֹ קָרֵב עוֹלָה. מַאי כְדוֹן. הָהֵין אָמַר. הֶקְדֵּשׁ דָּמִים קָדַשׁ. וְהָהֵין אָמַר. הֶקְדֵּשׁ גּוּף קָדַשׁ. רִבִּי זְעוּרָה בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. טַעֲמֵיהּ דְּרִבִּי יְהוֹשֻׁעַ. דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו וְאֶל כָּל בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם אִישׁ אִישׁ מִבֵּית יִשְׂרָאֵל וגומ׳. אֲשֶׁר יַקְרִיב לַיי לְעוֹלָה. הַכֹּל קָרֵב לְעוֹלָה. לִרְצ‍וֹנְכֶם תָּמִים זָכָר. מְנַיִין אֲפִילוּ נְקֵיבוֹת. תַּלְמוּד לוֹמַר בַּבָּקָר לְרַבּוֹת אֶת הַנְּקֵבוֹת. רִבִּי יִצְחָק בֵּירִבִּי אֶלְעָזָר. כָּתוּב זָכָר. וְאַתְּ אָמַרְתָּ בַּבָּקָר לְרַבּוֹת אֶת הַנְּקֵבוֹת. וְדִכְוָתָהּ כָּתָב תָּמִים. וְאַתְּ אָמַרְתָּ בַּבָּקָר לְרַבּוֹת בַּעֲלֵי מוּמֵין. מַה בֵינֵיהוּן. רַב אָמַר. שִׁיבְטָא דְכַרְכָדָא בֵינֵיהוֹן. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי שִׁמְעוֹן בֶּן לָקִישׁ. טַעֲמֵיהּ דְּרִבִּי לָעְזָר. דַּבֵּר אֶל אַהֲרֹן וְאֶל בָּנָיו וגו׳. אֲשֶׁר יַקְרִיב לַיי לְעוֹלָה. הַכֹּל קָרֵב עוֹלָה. לִרְצ‍וֹנְכֶם תָּמִים זָכָר. יָכוֹל אֲפִילוּ עוֹפוֹת. תַּלָמוּד לוֹמַר בַּבָּקָר. לֹא עוֹפוֹת. רִבִּי יִרְמְיָה וְרִבִּי בּוּן בַּר חִיָיה הֲווֹן יָתְבִין וְאָמְרִין. תַּמָּן אָמַר רִבִּי יוֹחָנָן. טַעֲמֵיהּ דְּרִבִּי שִׁמְעוֹן. שֶׁכֵּן נְקֵיבָה שֶׁבָּעוֹף כְשֵׁירָה לָבוֹא עוֹלָה. וְהָכָא הוּא אָמַר הָכֵן. אָמַר רִבִּי יוֹסֵה. קִיַימְתִּיהָ כָּהִיא דְאָמַר רִבִּי שְׁמוּאֵל בְּשֵׁם רִבִּי זְעוּרָה. כָּל שֶׁאֵינָהּ יְכוֹלָה לִקָּרֵב לֹא הִיא וְלֹא דָמֶיהָ לֹא קָדְשָׁה אֶלָּא הֶקְדֵּשׁ דָּמִים. וְאָמַרְתָּ יְאוּת. לְהַקְרִיבוֹ אֵין אַתְּ יָכוֹל. דִּכְתִיב בַּבָּקָר. לֹא עוּפוֹת. לִפְדוֹתוֹ אֵין אַתְּ יָכוֹל. שֶׁאֵין לָעוֹף פִּדְיוֹן. לְפוּם כֵּן צָרַךְ מֵימַר. לֹא קָדְשָׁה אֶלָּא קְדוּשַׁת דָּמִים. חֲבֵרַיָיא בְשֵׁם רִבִּי יוֹחָנָן. רִבִּי אַיְיבוֹ בַּר נַגָּרִי אָמַר קוֹמֵי רִבִּי אִילָא בְשֵׁם רִבִּי יוֹחָנָן. טַעֲמָא דְהֵין תַּנָּיָיא. וְאִם כָּל בְּהֵמָה טְמֵיאָה אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיי. מַה תַלְמוּד לוֹמַר טְמֵאָה. אֶלָּא אֲפִילוּ טְמֵיאָה בְאוֹתוֹ הַשֵּׁם. וְקַשְׁיָא. בְּדָא כְתִיב וְהֶעֱמִיד וְהֶעֱרִיךְ. רִבִּי זְעוּרָא בְשֵׁם רִבִּי אֶלְעָזָר. לֹא אָמַר כֵן אֶלָּא וְאִם כָּל בְּהֵמָה טְמֵאָה אֲשֶׁר לֹא יַקְרִיבוּ מִמֶּנָּה קָרְבָּן לַיי. כָּל שֶׁאֵינָהּ רְאוּיָה לִיקָּרֵב לֹא כָאן וְלֹא בְמָקוֹם אַחֵר אֵינָהּ עוֹשָׂה תְמוּרָה. יָצָאת נְקֵיבָה שֶׁבָּעוֹף שֶׁאַף עַל פִּי שֶׁאֵינָהּ רְאוּיָה לִיקָּרֵב כָּאן רְאוּיָה לִיקָּרֵב בְּמָקוֹם אַחֵר. רִבִּי בּוּן וְרִבִּי בּוּן בְּעוֹן קוֹמֵי רִבִּי זְעוּרָה. הֲרֵי הַרוֹבַע וְהַנִּרְבַּע הֲרֵי אֵינָן רְאוּיִין לִיקָּרֵב לֹא כָאן וְלֹא בְמָקוֹם אַחֵר וַהֲרֵי הֵן עוֹשִׂין תְּמוּרָה. אָמַר לוֹן. אַף אֲנִי לֹא אָמַרְתִּי אֶלָּא טְמֵאָה מַמָּשׁ. וְקַשְׁיָא. בְּדָא כְתִיב וְהֶעֱמִיד וְהֶעֱרִיךְ.

MISHNAH: If somebody gives his property to the Temple. and in it there were items usable for public sacrifices, they shall be given to the artisans as their wages, the words of Rebbi Aqiba. Ben Azzai said to him, this is not they way1:23, Note 95. One has to apply the rules of Mishnah 5 in their entirety. , but from it one sets apart the artisans’ wages and redeems it on the artisan’s money; one gives it to the artisans as their wages and then buys it back from them from the new disbursement of that year, one cannot simply take the leftover as incense for the next year. On the other hand, since profane use of incense prepared in the proportions prescribed for Temple service is a deadly sin ( Ex. 30:38 ), the incense cannot be used outside of the Temple. One takes money from the sheqalim to pay the artisans who prepare the next year’s batch of incense, then uses this money in order to redeem the incense and make it profane, a possible object of trade. Then one pays the artisans in kind with the incense, and since they could do nothing with it one buys the incense back from them with the money earmarked to this effect. Then the artisans are paid at the same time the incense for the new year is paid with money from the new Temple year starting at Nisan 1. . If somebody gives his property to the Temple. and in it there was an animal fit for the altar 27:10 . Since they were given to the Temple to be sold, the easiest way to satisfy the will of the donor and the rules is to sell the animals as sacrifices to those who have vowed a sacrifice. , males or females. Rebbi Eliezer says, males should be sold to those who need an elevation offering 1:3 , 10 ). , and females be sold to those who need well-being offerings, and the revenue together with the remainder be for upkeep of the Temple. Rebbi Joshua says, the males themselves should be brought as elevation sacrifices, and the females be sold to those who need well-being offerings, and the remaining property be used for upkeep of the Temple. Rebbi Aqiba says, I agree with the words of Rebbi Eliezer against the words of Rebbi Joshua, since Rebbi Eliezer is uniform in his rules but Rebbi Joshua splits. Rebbi Pappaeus said, I heard according to the words of both of them. If somebody dedicates explicitly, following the words of Rebbi Eliezer; if the dedication is unspecified, following the words of Rebbi Joshua. If somebody gives his property to the Temple. and in it there were things fit for the altar, wines, oils, or birds. Rebbi Eleazar says, they shall be sold to people needing these kinds and from the proceeds one shall bring elevation sacrifices 1:14–17 ), only four-legged animals can be brought “to adorn the altar.” ; but the remainder of the property shall be used for the upkeep of the Temple. HALAKHAH: “If somebody gives his property to the Temple and in it there were items usable for any public sacrifices.” Rebbi Joḥanan said, incense. Rebbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. What is Ben Azzai’s reason? For Temple property cannot be redeemed by work, only by coins. There we have stated7:2 . : “There is about gifts for the upkeep of the Temple that unspecified gifts to the Temple are for the upkeep of the Temple. Sanctification for the upkeep of the Temple falls on everything, and me`ilah applies to what grows from it laws as is the original donation. , and priests have no usufruct from it.” Rebbi Ḥanania said, this is Rebbi Eliezer’s, as we have stated: “If somebody gives his property to the Temple and in it there was an animal fit for the altar, males or females. Rebbi Eliezer says, males should be sold to those who need an elevation offering, and females be sold to those who need well-being offerings, and the revenue together with the remainder be for upkeep of the Temple.” Rebbi Joḥanan said, the reason of Rebbi Eliezer : If a man dedicate his house holy to the Eternal 27:14 . . How do we hold? If for a dwelling, it already is written, if the dedicator redeem his house 27:15 . . Therefore we hold that he dedicates his property. From here that unspecified dedications to the Temple are for the upkeep of the Temple. Rebbi Ze`ira, Rav Huna in the name of Rav: They disagree about one who gives his property to the Temple. But if he gives his flock to the Temple, everybody agrees that it is for the altar. Rebbi Abba, Rav Huna in the name of Rav: Where do they disagree? About one who gives his flock to the Temple, but if he gave his property to the Temple, everybody agrees that it is for the upkeep of the Temple. The opinion of Rebbi Ze`ira can be understood as Temple property, are not sacrifices and Lev. 27:9–10 does not apply to them. The disagreement between RR. Eliezer and Joshua is purely about rabbinic rules and these apply equally to both cases. . It is difficult for Rebbi Abba. Is an animal not for the altar? An animal is for the altar. But why did this man not specify? It is as if he said, it only should be for the upkeep of the Temple. Rebbi Joḥanan said, there is no difference. The disagreement is both about one who gives his property to the Temple as about one who gives his flock to the Temple as Temple property, are not sacrifices and Lev. 27:9–10 does not apply to them. The disagreement between RR. Eliezer and Joshua is purely about rabbinic rules and these apply equally to both cases. . Rav Ḥuna in the name of Rav, Rebbi Abbahu in the name of Rebbi Joḥanan: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. A Mishnah says so10:2 . The Mishnah states that blemished animals which were dedicated as sacrifices never become intrinsically holy; if they are redeemed they are fully profane, their offspring and their milk is profane (first quote). If they were validly dedicated and later developed a blemish, they have to be redeemed and used as profane food, but cannot totally lose their sacred status; they cannot be used for work nor are their offspring and their milk permitted (second quote, also Temurah 7:1 .) , “their offspring and their milk are permitted after their redemption.” Rebbi Ḥizqiah in the name of Rav Ḥisda: Explain it if they were redeemed unblemished and then became defective. Rebbi Yose in the name of Rav Ḥisda: Does the Mishnah say so10:2 . The Mishnah states that blemished animals which were dedicated as sacrifices never become intrinsically holy; if they are redeemed they are fully profane, their offspring and their milk is profane (first quote). If they were validly dedicated and later developed a blemish, they have to be redeemed and used as profane food, but cannot totally lose their sacred status; they cannot be used for work nor are their offspring and their milk permitted (second quote, also Temurah 7:1 .) ? “Their offspring and their milk are forbidden after their redemption.” Rebbi Ḥizqiah in the name of Rebbi Yose: Sancta given for the upkeep of the Temple which were redeemed unblemished become profane. If you are saying they did not become profane, how could the sanctity of the altar fall on sancta given for the upkeep of the Temple cannot be changed to another, both R. Eliezer and R. Joshua must agree that the sale of the animal by the Temple makes it profane; the dedication of the buyer is the valid dedication of a profane animal. ? The sanctity of the altar falls on defective animals. In which respect? For shearing and work. “9:19 , Temurah 2:5; Babli Temurah 19b/20a . The text of B in the anonymous statement, “does not effect substitution”, is a scribal error as shown by the later text in B. The reference is to Lev. 27:10 , that it is forbidden to make a substitution for a dedicated animal, but if such a substitution was made, both the original animal and its substitute are sancta . Therefore “to effect substitution” implies “the original dedication is valid.” Everybody agrees that even if the dedication is void as dedication for the altar, it is valid as a gift of the animal or its value for the upkeep of the Temple. If somebody dedicated a female for his elevation offering, or his Pesaḥ , or his reparation offering, it effects substitution. Rebbi Simeon says, for his elevation offering it effects substitution; for his Pesaḥ or his reparation offering it does not effect substitution.” “20b . Rebbi Simeon ben Jehudah says in the name of Rebbi Simeon, neither for his elevation offering, nor his Pesaḥ , nor his reparation offering, does it effect substitution.” Rebbi Joḥanan said, the reason of Rebbi Simeon is that we find that a female is qualified as elevation offering of a bird 1:3 , 10 , but not for birds, 1:14 ( Sifra Wayyiqra I Parshata 6(2,5). Argument missing in B. . [And] Rebbi Joḥanan said, the reason of Rebbi Simeon is, if there are differences in its own kind, so much more if it is not its own kind. What are differences in its own kind? As it was stated10:2 . The Mishnah states that blemished animals which were dedicated as sacrifices never become intrinsically holy; if they are redeemed they are fully profane, their offspring and their milk is profane (first quote). If they were validly dedicated and later developed a blemish, they have to be redeemed and used as profane food, but cannot totally lose their sacred status; they cannot be used for work nor are their offspring and their milk permitted (second quote, also Temurah 7:1 .) , “a yearling as reparation offering, and he brought one of two years, he satisfied his obligation; a two-year old as reparation offering, and he brought one of three years, he did not satisfy his obligation”. Rebbi Joḥanan said, Rebbi Simeon and Rebbi Joshua said the same. As Rebbi Joshua said, a female as elevation offering is sanctified only for its money’s worth, so Rebbi Simeon cannot be changed to another, both R. Eliezer and R. Joshua must agree that the sale of the animal by the Temple makes it profane; the dedication of the buyer is the valid dedication of a profane animal. said, a female as elevation offering is sanctified only for its money’s worth. If you would say that they are sancta as to their body, they should graze money but not used at the end of the tax year. Since these animals become dedicated only at the moment they are used (end of the text for Note 100 ), their status as far as dedication goes is identical to that of animals willed to the Temple. . “Rebbi said, I agree with Rebbi Simeon about the Pesah ; could the Pesaḥ be brought as a well being offering? But I do not agree with the words of Rebbi Simeon for reparation offerings; could a reparation offering be brought as an elevation offering?” Rebbi Abbin said, in case a Pesaḥ be brought as a well being offering, its body is brought as well-being offering; in case a reparation offering be brought as an elevation offering, its body cannot be brought as elevation offering. What about it? In one case one says, it is sanctified for its money’s worth; in one case one says, it is sanctified in its body9:19 , Temurah 2:5; Babli Temurah 19b/20a . The text of B in the anonymous statement, “does not effect substitution”, is a scribal error as shown by the later text in B. The reference is to Lev. 27:10 , that it is forbidden to make a substitution for a dedicated animal, but if such a substitution was made, both the original animal and its substitute are sancta . Therefore “to effect substitution” implies “the original dedication is valid.” Everybody agrees that even if the dedication is void as dedication for the altar, it is valid as a gift of the animal or its value for the upkeep of the Temple. . Rebbi Ze`ira in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Joshua: 22:18–19 . Speak to Aaron, and his sons, and to all Children of Israel, and say to them: each single man from Israel , etc. who will offer an elevation sacrifice to the Eternal , anything could be elevation sacrifice, voluntarily from you, unblemished, male. From where even females? The verse says, in cattle , to include females 1:3 , whereמִן הַבָּקָר clearly is partitive, only the select from the cattle, here בַּבָּקָר, “in the herd”, is inclusive. While females cannot be elevation sacrifices, they can be dedicated that their proceeds be used for elevation sacrifices. . Rebbi Isaac ben Rebbi Eleazar: It says male , and you are saying in cattle , to include females. Then similarly it is written unblemished , and you are saying in cattle , to include the blemished? What is between them? The stick of a weaver’s shuttle is between them. Rebbi Abbahu in the name of Rebbi Simeon ben Laqish. The reason of Rebbi Eleazar: 22:18–19 . Speak to Aaron and to his sons , etc., who would sacrifice to the Eternal as elevation sacrifice; everything may be brought as elevation sacrifice, by your volition, unblemished, male . I could think that this includes birds. The verse says, in cattle , not birds7(20), Wayyiqra I Parshata 6(3 )]. In addition, since Lev. 1:14–17 is addressed to the individual, but Lev. 22:18–19 to the public, it is inferred that birds as elevation offerings are possible only to the individual; the public is restricted to four-legged animals. Since a gift to the Temple is a gift to the public, birds given to the Temple as part of an estate may not be sacrificed. . Rebbi Jeremiah and Rebbi Abun bar Ḥiyya were sitting and saying, there said Rebbi Joḥanan said, the reason of Rebbi Simeon is that we find that a female is qualified as elevation offering of a bird 1:3 , 10 , but not for birds, 1:14 ( Sifra Wayyiqra I Parshata 6(2,5). Argument missing in B. . And here, he says so? Rebbi Yose said, I confirmed it following what Rebbi Samuel said in the name of Rebbi Ze`ira: Anything which could be sacrificed neither itself nor its money’s worth is sanctified only as money’s worth. And you are saying, this is correct. You cannot sacrifice it, for it is written in cattle . You cannot redeem it since birds cannot be redeemed.12:1 . Not only birds, but also dedicated wine and flour cannot be redeemed since the rules of redemption in Lev. 27 are formulated referring to four-legged animals only. The colleagues in the name of Rebbi Joḥanan; Rebbi Ayvo bar Nagari said before Rebbi Ila in the name of Rebbi Joḥanan. The reason of this Tanna: But if any impure animal from which no sacrifice to the Eternal may be offered 27:11 . . Why does the verse say, impure ? But even impure for this denomination. This is difficult; about this is written, he shall stand, he shall appraise 27:12 . ? Rebbi Ze`ira in the name of Rebbi Eleazar did not say so but, but if any impure animal from which no sacrifice to the Eternal may be offered ; anything which could be sacrificed neither here nor at any other place does not effect substitution. This excludes the female of a bird which even though it cannot be sacrificed here is fit to be sacrificed at another place. Rebbi Abbin and Rebbi Abun asked before Rebbi Ze`ira: Are there not the animals used for active or passive bestiality, which can be sacrificed neither here nor at any other place, and they effect substitution1:12 states that dedicating such an animal, while sinful, is equivalent to dedicating an unblemished animal which after dedication becomes blemished; all rules of me`ilah do apply and it may be redeemed only after it develops a permanent bodily defect. ? He said to them, also I did speak only about really impure ones. This is difficult; about this is written, he shall stand, he shall appraise 27:12 . ?

אַחַת לִשְׁלֹשִׁים יוֹם מְשַׁעֲרִין אֶת הַלִּשְׁכָּה. כָּל הַמְקַבֵּל עָלָיו לְסַפֵּק סְלָתוֹת מֵאַרְבַּע עָמְדוּ מִשָּׁלֹשׁ יְסַפֵּק מֵאַרְבַּע. מִשָּׁלֹשׁ וְעָמְדוּ מֵאַרְבַּע יְסַפֵּק מֵאַרְבַּע שֶׁיַּד הֶקְדֵּשׁ עַל הָעֶלְיוֹנָה. אִם הִתְלִיעָה סוֹלֶת הִתְלִיעָה לוֹ וְאִם הֶחְמִיץ יַיִן הֶחְמִיץ לוֹ. אֵינוֹ מְקַבֵּל אֶת מְעוֹתָיו עַד שֶׁיְּהֵא הַמִּזְבֵּחַ מְרַצֶּה: תַּנֵּי בְשֵׁם רִבִּי שִׁמְעוֹן. מִיַּד הָיוּ מְקַבְּלִין אֶת מָעוֹתָיו. וְהַכֹּהֲנִים זְרִיזִין הֵן.

MISHNAH: Once every thirty days one sets the prices for the office. Anyone who accepts to supply fine flour at a rate of four of flour for one tetradrachma. , if the going rate goes up to three he has to supply at the rate of four; if at the rate of three and the going rate went down to four he has to supply at four since the hand of the sanctuary is privileged. If the flour turned out worm-infected, it was infected in his possession; and if the wine turned into vinegar it was vinegar in his possession. He is not paid until the altar did atone. HALAKHAH: It was stated in the name of Rebbi Simeon: he receives his money immediately, for the priests are quick.