Mishnah
1 On the first of Adar one proclaims about sheqalim and about kilaim, and on the fifteenth of that month one reads the Esther scroll in fortified places, and one repairs the roads, and the streets, and water pools, and one looks after all public needs, and marks the graves, and also goes to inspect for kilaim.
Halakhah
“On the first of Adar one proclaims,” etc. Why on the first of Adar? So that Israel should bring their sheqalim in time and it should be disbursed from the new contributions to the treasury on time on the First of Nisan. And Rabbi Samuel ben Rav Isaac said, the heave of the treasury as at its start, as it is written, “it was in the First month of the Second year, on the first of the month, that the Sanctuary was erected.”Exodus 40:17 It was stated here too, on the day the Sanctuary was erected, on the same day the contribution was collected. Rabbi Tabi, Rabbi Yoshia in the name of Kahana. It is said here “months,” and it is said there, “months.” Since “months” mentioned there are only counted from Nisan, so also “months” mentioned here are only counted from Nisan. Rabbi Jonah said, Rabbi Tabi left out the start and only quoted the end; this is not done since it was stated: “This is the elevation sacrifice for a month at its New Moon.”Numbers 28:14 I could think that one should collect every month, the verse says “at its New Moon for the months”; at one New Moon one collects for all months of the year. I could think on any month of his choosing, it is said here “months,” and it is said there, “months.” Since “months” mentioned there are only counted from Nisan, so also “months” mentioned here are only counted from Nisan. What does “one lets hear” mean? Rav Huna said, one proclaims, as you are saying, “they made a proclamation in Judah and Jerusalem.”2 Chronicles 24:9 There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor.” Rabbi Simon in the name of Rabbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rabbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rabbi Yose said, this is correct. Did they not say, one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days left in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small. Rabbi Ḥizqiah asked: But then the people in Babylonia proclaim about sheqalim on the start of the month. Was it not so that Israel should bring their sheqalim in time and it should be disbursed from the new contributions to the treasury on time on the First of Nisan? Rabbi Ulla asked Rabbi Mana: Did we not state, “three times a year one disburses from the treasury, half a month before Passover, before Pentecost, before Tabernacles”? He told him, we may say, before Passover, from those near; before Pentecost, from those farther away, before Tabernacles, from those still farther away. He answered him, it was collected all at one time. And why did they say, “three times a year”? To make a procession of the occasion. Rabbi Judah bar Pazi in the name of Rabbi: May one read this and not be ashamed? In a good sense, “every one of goodwill”Exodus 35:5; in a bad sense, “all the people took off the gold rings in their ears.”Exodus 32:3 In a good sense, “Moses led the people out”Exodus 19:1; in a bad sense, “all of you ganged up against me.”Deuteronomy 1:22 In a good sense, “then Moses and the Children of Israel sang”Exodus 15:1; in a bad sense, “the entire congregation started wailing.”Numbers 14:1 Rabbi Ḥiyya bar Abba said, “indeed they got up early to destroy.”Zephaniah 3:7 Any destructive action they made early in the morning. Rabbi Abba bar Aḥa said, one cannot understand the character of this people; they are asked for the golden calf and are giving, for the Sanctuary and are giving. Rabbi Yose ben Ḥanina stated this baraita: “You shall make a cover of pure gold,”Exodus 25:17 may the gold of the cover come and atone for the gold of the calf. Rabbi Ḥaggai in the name of Rabbi Samuel bar Naḥman. Three contributions are mentioned in the paragraph, the contribution for the bases, the contribution for sheqalim, and the contribution for the Sanctuary. “Speak to the Children of Israel, they shall take for me a contribution,” that is the contribution for the bases. “From any man of goodwill take my contribution,” this refers to the contribution for sheqalim. “This is the contribution which you shall take from them,” that is the contribution for the Sanctuary. The contribution for the Sanctuary is for the Sanctuary, they may use it in any way they want. The contribution for sheqalim is for sacrifices, they may use it in any way they want, so that everybody’s part of it is the same. The contribution for the bases, “the rich may not increase and the poor may not decrease.”Exodus 30:15 Rabbi Abun said, three contributions are also mentioned in this paragraph. “On the fifteenth of this month one reads the Esther scroll in fortified places.” But did not Rabbi Ḥelbo, Rav Ḥuna, Rav in the name of the Elder Rabbi Ḥiyya, say: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading? It only comes to teach you that the obligations apply to the Second Adar. Rabbi Yose and Rabbi Aḥa were sitting together. Rabbi Yose said to Rabbi Aḥa, it is only reasonable for the past, not for the future; as it was stated, at a place where one is used to reading it both days one reads it both days. He said to him, I also am of this opinion. Rabbi Mana said, this is correct. If one read it on the Fourteenth and then wants to read it on the Fifteenth, would one not listen to him? If you are saying otherwise, you would eliminate the time of the fortified places with your hands. It was stated: Rabban Simeon ben Gamliel says, Obligations which apply to the Second Adar do not apply to the First Adar except for eulogy and for fasting which are equal for both. Rabbi Abba, Rabbi Jeremiah in the name of Rav, Rabbi Simeon in the name of Rabbi Joshua ben Levi: Practice follows Rabban Simeon ben Gamliel. Rabbi Ḥuna, the rabbi of Sepphoris said, Rabbi Ḥanina made it a custom in Sepphoris following Rabban Simeon ben Gamliel. He only said custom, therefore not as practice. But in matters of documents one writes the First Adar, the Second Adar, only that for the Second Adar one writes תִינייָן. Rabbi Judah says, the Second Adar one writes, and it is enough. “One repairs the roads, and the streets, and water pools, and one looks after all public needs.” “The following are the public needs: One judges civil suits, and capital crimes, and cases of flogging, and one redeems valuations, and bans, and dedications, one lets the suspected adulteress drink, and burns the Cow, and one breaks the neck of the calf whose neck was to be broken, and one pierces the ear of a Hebrew slave, and one purifies the sufferer from skin disease, and removes the shoe from the block but one may not return it.” “One marks the graves.” Were they not already marked in Adar? Explain it if there was a flood caused by rain which rinsed it off. “And also one goes to inspect for kilaim.” Did they not already go in Adar? Explain it if the year was late and the plants not recognizable. What is the source for the marks? Rabbi Berekhiah, Rabbi Jacob the son of the daughter of Jacob, in the name of Rabbi Onias from Hauran. Rabbi Yose said it, Rabbi Jacob bar Aḥa in the name of Rabbi Onias from Hauran. Rabbi Ḥizqiah, Rabbi Uziel the son of Rabbi Onias from Hauran in the name of Rabbi Onias from Hauran: “impure, impure, he shall call out”Leviticus 13:46; the impurity itself has to call out and say to you: go away! Rabbi Hila in the name of Rabbi Samuel bar Naḥman: “The emissaries shall crisscross the land; if one sees a bone of a human he builds a sign near it.”Ezekiel 39:15 “A bone,” from here that one makes signs for bones. “A human,” from here that one makes signs for spine and skull. “He builds,” from here that one makes signs on fixed stones. If you say on loose ones, it would move and make other places impure. “Near it,” on a place of purity. “A sign,” from here the marks. If one found a single marked stone, even though one should not keep it so, if somebody forms a tent over it he is impure; I say a marked corpse was under it. If there were two, he who forms a tent over any one of them is pure; between them he is impure. If between them was a plowed strip they are single stones, between them the area is pure and around them impure. It was stated: One does not mark flesh, for perhaps it will decompose. Rabbi Justus bar Shunem asked Rabbi Mana: Will that not cause pure food to be retroactively made impure? He said to him, it is better that these should become unusable for a limited time than that the earth become unusable forever.
Mishnah
2 Rabbi Judah says, originally they were uprooting and throwing down. When the number of transgressors rose, they were uprooting and throwing on the roadways; they instituted that they were declaring the entire field as ownerless.
Halakhah
“Rabbi Judah said.” It was stated: Rabbi Judah said, originally they were uprooting and throwing down before them; they were twice happy, first that they weeded their fields and second that they could use the kilaim. When the number of transgressors rose, they were throwing it on the roadways, and still they were happy that they weeded their fields. They instituted that they were declaring the entire field as ownerless. How do we know that a declaration of forfeiture by a court makes it ownerless? It is written: “Anybody who will not come within three days conforming to the decree of the rulers and the elders, all his property shall be devoted to destruction and he shall be separated from the community of the Diaspora.”Ezra 10:8 How do we know that it is free from tithes? Rabbi Jonathan, the son of Rabbi Isaac bar Aḥa derived it from the following: “One intercalates years neither in the Sabbatical year, nor in the year following the Sabbatical; but if they did intercalate it is intercalated.” The one month he adds, is it not free from tithes? That refers to the Sabbatical year. What about the year after the Sabbatical? Rabbi Abun said, not to prolong the prohibition of new grain. Rabbi Zeira in the name of Rabbi Abbahu: That is only before Rabbi permitted the importation of vegetables from outside the Land. But after Rabbi permitted the importation of vegetables from outside the Land, the Sabbatical year is as any other year. It was stated: One does not intercalate in the Sabbatical Year, but only in other years of a Sabbatical period, but if they did intercalate it is intercalated. Rabbi Mana said, that refers to earlier times when years were in order, but now that years are not in order, the Sabbatical year is like any other year. It was stated: The house of Rabban Gamliel intercalated immediately after the end of the Sabbatical year. Rabbi Avin said, from this you do not infer anything. “Watch the spring month.”Deuteronomy 16:1 Watch it that it should come in its renewal. What text implies this? “For a grain stack under which gleanings were not collected, all ears that touch the ground are for the poor.” Rabbi Immi in the name of Rabbi Simeon ben Lakish: This is from the House of Shammai. Rabbi Yose said to him: We understand that according to everybody, this is a fine. Following the House of Hillel, the poor give tithes and eat.
Mishnah
3 On the Fifteenth, money changers were sitting in the countryside; on the Twenty-Fifth they were sitting in the Temple. From the date they were sitting in the Temple one started to take pledges. From whom does one take pledges? From Levites, Israel, proselytes, and freed slaves, but not from women, slaves, and minors. Any minor for whom his father started to give the sheqel does not stop anymore. However one does not take pledges from priests because of communal peace. Rabbi Judah said: “Ben Kukhri testified at Jabneh that any priest who pays the sheqel does not sin. Rabban Joḥanan ben Zakkai told him, on the contrary, any priest who does not pay the sheqel does sin, only the priests explain the following verse for their benefit: ‘Any flour offering of a priest shall be totaled, it may not be eaten.’Leviticus 6:16 If the ʿomer, the two breads, and the showbread are ours, how may they be eaten?”
Halakhah
“On the Fifteenth,” etc. But one requests? This is if he grew two pubic hairs, but it does not apply if he did not grow two pubic hairs. In matters of pledges, one never takes pledges if he did not grow two pubic hairs. So is the Mishnah: One does not take pledges from priests because one honors their status. “Rabbi Judah said, testified,” etc. Rabbi Berekhiah said, the reason of Rabban Joḥanan ben Zakkai is, “this they shall give,”Exodus 30:12 twelve tribes shall give. Rabbi Tabi in the name of Rav Hamnuna: So the Sages answer Rabbi Judah. A private purification sacrifice is let to die; a public purification sacrifice is not left to die. A private flour offering is brought totally, but no public flour offering is brought totally. This is difficult, how can one argue with a person about something with which he does not agree? “For no public purification sacrifice is left to die; Rabbi Judah says, it shall be left to die.” And he objects to them, are these not private flour offerings? They answer him, from the moment when it is delivered to the public, it is treated as a public offering. It is written, “everybody being counted,”Exodus 30:13 Rabbi Judah and Rabbi Neḥemiah. One said, everyone who crossed the Sea shall give, the other one said, everyone being counted shall give. He who said, everyone who crossed the Sea shall give, supports Rabban Joḥanan ben Zakkai; he who said, everyone being counted shall give, supports Ben Kovri.
Mishnah
4 Even though they said that one does not take pledges from women, slaves, and minors, but if they gave the sheqel one accepts it from them. One does not accept from the Non-Jew and the Samaritan, and from them one does not accept nests of male sufferers from gonorrhea, nests of female sufferers from flux, nests of women having given birth, and purification and reparation sacrifices. This is the principle: Anything which can be given as a vow or a gift one does accept from them; anything which can be given neither as a vow nor a gift one does not accept from them. So it is spelled out by Ezra, “it is not for you and us to build our God’s House.”Ezra 4:3 The following are liable for agio: Levites, Israelites, proselytes, and freedmen, but not priests, women, slaves, and minors. He who pays the sheqel for a slave, a woman, a priest, or a minor, is not liable. He who paid the sheqel for himself and another person is liable for one agio; Rabbi Meir says, two agios. He who gives a tetradrachma to receive back a sheqel is liable for two agios. A person who pays the sheqel for a poor person, a neighbor, or a dweller in his town is not liable for the agio, unless it is as a loan, then he is liable. Brothers who are partners who are liable for the agio are not liable for animal tithe; if they are liable for animal tithe they are not liable for the agio. How much is the agio? A silver obolos, the words of Rabbi Meir; but the Sages say, half an obolos.
Halakhah
“Even though they said,” etc. Therefore one does not request? Here you are saying, one requests, but there you are saying, one does not request. There if he grew two pubic hairs, and here if he did not grow two pubic hairs. “One does not accept from the Non-Jew and the Samaritan.” Rabbi Abba said, explain it following him who said, a Samaritan is like a Gentile, as they disagreed: A Samaritan is like a Gentile, the words of Rabbi; Rabban Simeon ben Gamliel says, a Samaritan is like a Jew in all respects. Rabbi Eleazar said, the Mishnah is about Gentiles, therefore not about Samaritans. It was stated so: “‘A human,’Leviticus 1:2 to include the proselytes. ‘From among you,’ to exclude the apostates.” The Mishnah disagrees with Rabbi Eleazar: “One does not accept nests of male sufferers from gonorrhea, nests of female sufferers from flux, nests of women having given birth.” Are there nests of sufferers from gonorrhea and flux among Gentiles? But the beginning is about Gentiles, the end about Samaritans. So it is, the beginning is about Gentiles, the end about Samaritans. Rabbi Joḥanan said, at the start one accepts from them neither definite objects nor non-definite objects, and at the end one accepts from them definite objects but not non-definite objects. Rabbi Simeon ben Lakish said, both at the beginning and at the end one accepts from them neither definite objects nor non-definite objects. A baraita disagrees with Rabbi Joḥanan: “One does not accept from them voluntary gifts for Temple property for the upkeep of the Temple.” He explains it, both at the start and at the end, if it is for non-definite objects. A Mishnah disagrees with Rabbi Simeon ben Lakish: Everybody agrees that they make vows and are objects of vows. He explains it for elevation offerings. One understands that he makes a vow to bring an elevation offering. Can he be the object of a vow for an elevation offering? No, if an Israelite says, I undertake to bring an elevation offering, when a Gentile hears him and says, I am undertaking what he says. Does he not bring libations with it? Is not the excess money given for libations used for vessels of Service? Then it turns out that he brought money for a definite object! Rabbi Yose ben Rabbi Abun objected, did we not state that they may offer their value? Are offerings of one’s value not for the upkeep of the Temple? It is as you are saying there, his intent was for Heaven; automatically it will be used for the upkeep of the Temple; so here you are saying, his intent was for Heaven; automatically it will be used for vessels of Service. How does Rabbi Simeon ben Lakish treat this? He explains, “it is not for you and us to build our God’s House.” Rabbi Ḥilkiah said, Rabbi Simon asked: Does this imply that one does not accept from them for an aqueduct, or the city walls, or its towers, because of “you have no part, nor rightful claim, nor memorial, in Jerusalem”Nehemiah 2:20? “The following are liable for agio,” etc. The Mishnah is Rabbi Meir’s, since Rabbi Meir said, even though his sheqel is not from the Torah, his agio is from the Torah. Rabbi Meir is of the opinion that one who gives his sheqel as a piece is not liable for the agio. Rabbi Meir said, the Holy One, praise to Him, brought out something like a coin made of fire from under the Throne of Glory and showed it to Moses. He said to him, “this they shall give,”Exodus 30:13 like this they shall give. “He who gives a tetradrachma to receive back a sheqel is liable for two agios.” Rabbi Eleazar said, it is Rabbi Meir’s, as Rabbi Meir said, one for the sheqel which he gives and one for the tetradrachma which he takes. Rav said, it is everybody’s opinion, one for the sheqel which he takes, and one for the words of the Torah. In Rav’s opinion, are there three agios? There came Rabbi Jeremiah, Rabbi Samuel bar Rav Isaac in the name of Rav: There are three agios, one for the sheqel which he gives, one for the sheqel which he takes, and one for the words of the Torah. “Brothers or partners who are liable for the agio and not liable for animal tithe,” if they distributed and then formed a partnership; “if they are liable for animal tithe and not liable for the agio,” if they never distributed. “A person who pays the sheqel for a poor person,” etc. Rabbi Eleazar said, only if they counted lambs against rams and rams against lambs, but if they counted lambs against lambs and rams against rams, it was his part from the first hour. Rabbi Joḥanan said, even if they counted lambs against lambs and rams against rams, they are like buyers, as we have stated there: “The buyer or recipient of a gift is not liable for animal tithe.” Rabbi Ḥizqiah said that Rabbi Jeremiah asked: And why are we not saying that sometimes they are liable for both and sometimes they are not liable for either. How is this done? If they distributed the properties and afterwards distributed the animals they are liable for both. If they distributed the animals and afterwards distributed the properties they are not liable for either. Rabbi Mana said, this holds only if the animals were not a majority, but if the animals were a majority they form the main property. Rabbi Abun said that Rabbi Shammai asked: Because you made them like one person for animal tithe, you made them not liable for agios? He said to him, no. There is a difference because he is giving a complete tetradrachma. Then even if they distributed and then formed a partnership, they should be liable for animal tithe and not liable for the agio. But we have stated, “they are liable for the agio, not liable for animal tithe.” Rabbi Abba in the name of Abba bar Rav Huna: it is the same for two brothers inheriting from their father or two brothers-in-law inheriting from their father-in-law. “Where were the agios credited? Rabbi Meir says, to the sheqalim. Rabbi Eleazar says, for voluntary offerings. Rabbi Simeon from Shezur says, gold sheeting, cover for the Holiest of Holies. Ben Azzai says, the money changers were taking them as their fees; but some say, for travel expenses.”
Mishnah
1 One consolidates sheqalim to darics because of the difficulty of transport. Just as there were horns in the Temple, so there were in the countryside. If the people of a city sent their sheqalim and these were stolen or lost, if the sums were disbursed they will have to swear to the Temple custodians, otherwise they will have to swear to the city dwellers who have to replace them by new sheqalim. If they were found or the thieves returned them, both are sheqalim and cannot be credited for the coming year.
Halakhah
“One consolidates sheqalim to darics,” etc. Should one exchange them for a pearl? Perhaps the pearl would lose in value and the Temple treasury would suffer damage. As we have stated there, “All can be redeemed by money or money’s worth except for sheqalim” and one does not redeem by implements; and Rabbi Samuel bar Rav Isaac said, perhaps the implements would lose in value and the Temple treasury would suffer damage. Also here, perhaps the pearl would lose in value and the Temple treasury would suffer damage. The Mishnah is about new sheqalim, but not about old sheqalim. And it was stated so: Old ones in the Temple, no old ones in the countryside. The Mishnah is about an unpaid trustee, but not about a paid keeper. Rav Abba said, even if you say about a paid keeper, if they were stolen, by an armed robber, if they were lost, as when his ship sank at sea. Rabbi Justus ben Rabbi Simon said, it follows him who said, one disburses on the account of what was collected and what was to be collected, but not following him who said one does not disburse on basis of what was collected nor what was secured by pledges. “If the people of a city sent their sheqalim and these were stolen or lost.” Rabbi Eleazar said, this is Rabbi Simeon’s, since Rabbi Simeon said, sacred things for whose alienation he is responsible are like his own property. Rabbi Joḥanan said, it is everybody’s opinion, because of an instituted oath. Rabbi Joḥanan’s opinion is understandable; “they have to swear to the city dwellers who have to replace them by new sheqalim.” Is that Rabbi Simeon’s? Even though the city dwellers agreed to pay, Temple property cannot be released without an oath. Somebody put aside his sheqel and it was lost. Rabbi Joḥanan said, he is responsible for its alienation until he delivers it to the Temple trustee. Rabbi Simeon ben Lakish said, Temple property is Heaven’s at any place where it may be. A Mishnah disagrees with Rabbi Simeon ben Lakish: “they have to swear to the city dwellers who have to replace them by new sheqalim.” Still this is because of a regulation oath. It was stated: The first ones fall to the new sheqalim, the second ones to the old sheqalim. Which ones are first and which ones are second? Rabbi Phineas ben Rabbi Ḥananiah and Rabbi Abba Mari. One said, those that the city dwellers sent first, but the other one said, those which came into the hands of the Temple trustees first.
Mishnah
2 If one gives his sheqel to another person to deliver it for him but that one uses it for himself, if the sums were disbursed he committed meʿilah. If somebody pays his sheqel from Temple money, if the sums were disbursed and the animal sacrificed he committed meʿilah. From Second Tithe or Sabbatical money, he shall eat correspondingly.
Halakhah
“He who pays the sheqel,” etc. We have stated, “if the sums were disbursed.” In the House of Rabbi it was stated, “if the animal was sacrificed.” Rabbi Eleazar said, who is the Tanna of “if the animal was sacrificed”? Rabbi Simeon, since Rabbi Simeon said, he receives his money immediately, the priests are quick. It is difficult. If somebody stole another’s elevation offering and slaughtered it without special mention, is it not without special mention atoning for the original owner? Rabbi Yudan said, explain it if it was a definite object, like that of the House of Rabban Gamliel who was taking aim throwing it into the chest. But should one not worry that maybe it will become part of the remainder; is there meʿilah for the remainder? But it must follow Rabbi Meir, since Rabbi Meir said, there is meʿilah for the remainder. Still if it was a definite object, like that of the House of Rabban Gamliel who was taking aim and disbursed it in his name. How does he profit? Rabbi Abbin said in the name of the rabbis there, since the court could take a pledge from but did not take any pledge he is like one who profited. It is written, “but a firstling which is born first to the Eternal by a domestic animal no person can declare holy.”Leviticus 27:26 No holiness can fall on anything holy. What does he do? He brings a profane tetradrachma and says, the monies of Second Tithe wherever they are, are redeemed by this tetradrachma; this is designated as Second Tithe and the others are declared sheqalim.
Mishnah
3 If somebody collects coins and says, “these are for my sheqel,” the House of Shammai say, the excess is gift, but the House of Hillel say, the excess is profane. “That I shall take from these for my sheqel,” they agree that the excess is profane. “These are for a purification offering,” they agree that the excess is gift, “that I shall take from these for a purification offering,” they agree that the excess is profane. Rabbi Simeon said, what is the difference between sheqalim and a purification offering? It is that sheqalim have a fixed value and a purification offering has no fixed value. Rabbi Judah said, sheqalim also have no fixed value. When Israel returned from the Babylonian exile they gave as Temple tax darics, they continued to give selaʿim, they continued to give minted coins, they wanted to give denars. Rabbi Simeon said, anyhow everybody gave the same, but for a purification offering, one brings for a tetradrachma, another for two, and still another for three.
Halakhah
“If somebody collects coins,” etc. Rabbi Yose in the name of Rabbi Eleazar, where do they disagree? If he collects small change. But if he says, these, everybody agrees that the excess is gift. Rabbi Ḥizqiah, Rabbi Bevai in the name of Rabbi Eleazar, where do they disagree? If he collects small change. But if he says, these, everybody agrees that the excess is profane. Rabbi Ḥizqiah said, a Mishnah supports Rabbi Bevai, as we have stated: “Rabbi Simeon says, what is the difference between sheqalim and purification offerings? It is that sheqalim are a fixed sum but purification offerings have no fixed price.” Where do we hold? If about one who says, “that I shall bring my sheqel from these,” everybody agrees that the excess is profane. If about one who says, “that I shall bring my purification offering from these,” everybody agrees that the excess is gift. But we must deal with the case of one who says “these sheqalim,” since from the Torah they are a fixed amount the excess is profane, “purification offerings,” since their value is not a fixed amount from the Torah the excess is gift. How does Rabbi Simeon ben Lakish treat this? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of sheqalim is profane”? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of the tenth of an ephah”? Still he explains it if he collects small change following the House of Hillel. If somebody put aside his sheqel in the belief that he owed it and it turned out that he did not owe, it was not dedicated. If he put aside two in the belief that he owed twice and it turned out that he owed only once, how do you treat the second? As one who believed that he owed it and it turned out that he did not owe, or as one who said “these”? “When Israel returned from the Babylonian exile they gave as Temple tax darics,” denars, “they continued to give selaʿim,” as their meaning, “they continued to give minted coins,” half tetradrachmas, “they wanted to give denars,” quarters, but these were not accepted by the following: “and we accepted for us as commandment to give a sheqel three times” “in the year for the service in our God’s House.”Nehemiah 10:33 Rabbi Ḥilkiah in the name of Rabbi Aḥa: From here that a person has to give his sheqel three times a year; from here that a person is responsible for the alienation of his sheqel three times a year; from here that one does not importune people more than three times a year. Rabbi Abbin said, from here the three seʿah, from here the three boxes, from here the three collection times. It is written: “This they shall give, everybody who violated the Commandments.”Exodus 30:13 Rabbi Judah and Rabbi Neḥemiah. One said, because they sinned in the middle of the day they shall give half a sheqel; but the other said, because they sinned in the sixth hour they shall give half a sheqel, which is worth six grams. Rabbi Joshua the son of Rabbi Neḥemiah in the name of Rabbi Joḥanan ben Zakkai: Because they transgressed the Ten Commandments, each of them shall give ten gerah. Rabbi Berekhiah, Rabbi Levi in the name of Rabbi Simeon ben Lakish: Because they sold Rachel’s firstborn for twenty pieces of silver; each of them shall redeem his firstborn with twenty pieces of silver. Rabbi Phineas in the name of Rabbi Levi: Because they sold Rachel’s firstborn for twenty pieces of silver and each of them received a minted coin, each of them shall give a minted coin as his sheqel.
Mishnah
4 The excess of sheqalim is profane. The excess of a tenth of an ephah, the excess of nests of male sufferers from gonorrhea, the nests of female sufferers from flux, the nests of women after childbirth, or purification offerings, or reparation offerings, their excesses are gift. This is the principle: of anything brought for a sin or as reparation the excess is gift. The excess of elevation sacrifices is for elevation sacrifices, the excess of flour offerings is for flour offerings, the excess of well-being sacrifices is for well-being sacrifices, the excess of Pesaḥ is for well-being sacrifices. The excess of nezirim is for nezirim, the excess of a nazir is for gift.
Halakhah
“The excess of sheqalim is profane,” etc. Rabbi Yasa said, when I was still there, I heard the voice of Rav Judah 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, Rabbi Joḥanan said, one shall bring them to the Dead Sea. Rabbi Eleazar said, it shall fall to gift. The Mishnah disagrees with Rabbi Joḥanan: “The excess of sheqalim is profane. The excess of a tenth of an ephah, the excess of nests of male sufferers from gonorrhea, the nests of female sufferers from flux, the nests of women after childbirth, or purification offerings, or reparation offerings, the excesses are gift.” What does Rabbi Joḥanan do with this? He explains it as excess from the tenth of an ephah of the purification offering of anyone in Israel. Rabbi Joḥanan said, about this Abba bar Abba enlightened me, for they are saying, how do we know that Pesaḥ is changed into the denomination of well-being sacrifices? The verse says, “and if his sacrifice is from small cattle as meal well-being offering”Leviticus 3:6; anything from small cattle comes as well-being offering. They objected, is there not an elevation offering from small cattle? Anything which only comes from small cattle; this eliminates the elevation offering which even may come from large cattle. They objected, is there not reparation offering? Rabbi Abun bar Kahana said, “from small cattle,” this eliminates the reparation offering, which only comes from rams. Everywhere you are saying that מִן is to include, but here you are saying that מִן is to exclude. Rabbi Mana said, it excludes it, since it only comes from rams. They objected, is there not written, “and if his sacrifice is from small cattle, from sheep or goats, as elevation offering”Leviticus 1:10; then excess Pesaḥ should become elevation offering? Rabbi Abun said, one changes something to be eaten into something to be eaten, but one does not change something to be eaten into something not to be eaten. Rabbi Yose ben Rabbi Abun said, one changes simple sacred offerings into simple sacred offerings, but one does not change simple sacred offerings into most holy sacrifices. Rabbi Joḥanan said, about what Rabbi Ḥanina enlightened, that they are saying, Pesaḥ is changed into a well-being offering only if he slaughtered it for the purpose of well-being offering; but I am saying, even for the purpose of an elevation offering. Rabbi Illa said, the reason of Rabbi Joḥanan: “And if his sacrifice is from small cattle as meal well-being offering”Leviticus 3:6; anything to be consumed as a sacred offering is a well-being offering. Does it change with respect to disqualifying thoughts? How is this? If he slaughtered it for the purpose of an elevation offering in order to pour its blood the next day. In any case, it is disqualified. If you are saying that it changes with respect to disqualifying thoughts, it is piggul. If you are saying that it does not change with respect to disqualifying thoughts, it is disqualified. For its purpose and not for its purpose on the other days of the year? Rabbi Abun bar Ḥiyya in the name of Samuel bar Abba: Since it is left without a name it is as if from the start he slaughtered for its purpose and not for its purpose in silence and is qualified. They said to him, if it is so, even if he slaughtered for its purpose to pour the blood not for its purpose it should be treated as if from the start he slaughtered for its purpose and not for its purpose in silence and be qualified. Rabbi Abba Mari said, who says that in silence it is qualified? Or may we say, in silence it is disqualified? Rav Ḥisda said, only if his purification offering was presented last. But if his well-being offering was presented last, what is left over is for a well-being offering. Rabbi Zeira said, even if his well-being offering was presented last, it is a general rule for a nazir that his leftover is for the gift account. A baraita supports one and a baraita supports the other. A baraita supports Rabbi Zeira: “The following are not designated monies: any which contain money for purification offerings should be left to die. Even if he designated money for purification offerings that should be left to die, it remains not designated.” A baraita supports Rav Ḥisda: “This is for my purification offering and the rest for my nezirut. Then he died. One commits larceny with all of them but not with part of them.” It does not say, when he died it should be given to the gift account. Rav Ḥisda said, a nazir’s leftover bread shall be left to decay. Rabbi Yose said, that is correct. You cannot sacrifice it by itself since bread cannot be brought alone. You cannot sacrifice it together with another nazir’s since no nazir sacrifices without bread. Therefore, it was necessary to say that a nazir’s leftover bread shall be left to decay. They wanted to say, the same rule applies to his leftover bread as to his leftover wine offering. Rabbi Yose ben Rabbi Abun said, his leftover wine offering is most holy; it should be given to the gift account. In the opinion of Rabbi Yose ben Rabbi Abun, Samuel, Rav Ḥisda, and Rabbi Eleazar, all three said the same. Rav Ḥisda, as quoted here. Samuel, as Rabbi Yasa said, when I was still there, I heard the voice of Rav Judah asking Samuel: If he designated his sheqel and died? He said, it should be given as gift. Rabbi Eleazar: the leftover of his tenth of an ephah: Rabbi Joḥanan said, one should bring it to the Dead Sea; Rabbi Eleazar said, it should be given to the gift account.
Mishnah
5 The excess of monies collected for kidnap victims is for kidnap victims; the excess of monies collected for a particular kidnap victim is for this kidnap victim. The excess of monies collected for the poor is for the poor; the excess of monies collected for a particular poor person is for this poor person. The excess of monies collected for the dead is for the dead; the excess of monies collected for a particular dead person is for his heirs; Rabbi Meir says, the excess of monies collected for a particular dead person shall be left until Elijah comes; Rabbi Nathan says, from the excess of monies collected for a particular dead person one builds a memorial on his grave.
Halakhah
If they collected for him presuming that he had nothing and it turned out that he had some. Rabbi Jeremiah wanted to say, the excess of monies collected for a particular dead person is for his heirs. Rabbi Idi from Ḥutra said to him, think of it, did they intend only for him? He said to him, I did not say this; what is your source? “It was stated in the name of Rabbi Nathan: From the excess of monies collected for a particular dead person he builds a memorial on his grave or perfumes his bier. It was stated, one does not redeem a kidnap victim for another kidnap victim and one does not collect a stole for a stole, but one does not restrict the power of the administrators of charity in this.” It was stated, Rabban Simeon ben Gamliel says, one does not build mausoleums for the just; their words are their remembrance. Rabbi Joḥanan was leaning on Rabbi Ḥiyya bar Abba when Rabbi Eliezer saw him and hid himself from him. He said, these two things the Babylonian does to me: First, that he does not greet me, and second, that he hides himself. Rabbi Jacob bar Idi said to him, thus they behave among themselves; Rabbi Zeira did not greet Rabba since they observe “Boys see me and hide themselves; elders rise and stand.”Job 29:8 He asked him, may one pass by a cursed statue? He said to him, do you want to honor it? Pass it by and blind its eyes! He said to him, Rabbi Eliezer did well that he did not pass before you. The other thing the Babylonian does, that he does not mention my tradition in my name. Rabbi Immi and Rabbi Assi came to him. They said to him, Rabbi, so it happened that it was a synagogue of weavers, about a bolt topped by a lock about which Rabbi Eleazar and Rabbi Yose disagreed until they tore a Torah scroll in their rage. Would you think that they tore a Torah scroll? But that a Torah scroll was torn. There was an old man there, Rabbi Yose ben Qisma, who said, I wonder whether this synagogue will not be a place of foreign worship. He came back and asked, where is the colleague? Rabbi Jacob bar Idi came and said to him, it is written, “all that the Eternal commanded to His servant Moses so Joshua commanded.”Joshua 11:15 When Joshua explained, did he mention every time “so said Moses”? No, he explained and they knew that it was Moses’s teaching. So also Eleazar sits and explains and everybody knows that it is your teaching. He said to them, why do you not know how to pacify like our colleague Ben Idi? Why did Rabbi Joḥanan insist on requiring that traditions should be reported in his name? For also David begged for divine mercy in this respect, as it says, “may I dwell in Your tent forever, I shall seek shelter under the cover of Your wings, Selah.”Psalms 61:5 Could David think of living forever? Rather, David said before the Holy One, praise to Him: Master of the World, may I have the merit that my words will be mentioned in synagogues and houses of study. What good does that do to him? Simeon, the son of the Nazir said in the name of Rabbi Isaac: If a Sage’s pronouncement in matters of practice is mentioned in this world, the latter’s lips whisper with him in the grave for it is said, “dripping from the lips of the sleeping ones.”Song of Songs 7:10 Like that softened bunch of grapes, if a person puts his finger on it immediately it drips, so also the lips of the just drip, for if one mentions their pronouncements in matters of practice the latter’s lips whisper in the grave. What good does that do to them? The son of the Nazir says, like one who drinks spiced wine; Rabbi Isaac said, like one who drinks old wine, even though he cannot taste it. Giddul said, anybody who quotes somebody should consider it as if the author of the quote stood before him, for it is said, “only in image a man wanders.”Psalms 39:7 It is written “many a man professes good will,”Proverbs 20:6 this is the rest of mankind; “but where will you find one you can trust,” that is Rabbi Zeira. As Rabbi Zeira said, should we take the traditions of Rav Sheshet into account since he is blind? Rabbi Zeira said to Rabbi Assi, does the Rabbi know Bar Petaiah that you quote traditions in his name? He said to him, Rabbi Joḥanan quoted them in his name. Rabbi Zeira said to Rabbi Assi, does the Rabbi know Rav that you quote traditions in his name? He said to him, Rabbi Ada bar Ahavah quoted them in his name. There is no generation without scoffers. What did the hooligans of David’s generation do? They went to David’s windows and said to him: David, when will the Temple be built, when will we go to the Eternal’s house? David said, even though they intend to enrage me, something should come over me if I were not happy, “I enjoy it when they say to me: let us go to the Lord’s house.”Psalms 122:1 “When your days will be complete and you will lie with your ancestors.”2 Samuel 7:12 The Holy One, praise to Him, said to David, I am counting full days for you, I am not counting missing days for you. Will not your son Solomon build the Temple for public sacrifice? Law and justice that you are upholding is more to my liking than sacrifices, as it is said, “upholding justice and law is preferred by the Eternal to sacrifice.”Proverbs 21:3
Mishnah
1 Three times a year one disburses from the lodge; half a month before Passover, half a month before Pentecost, and half a month before Tabernacles, and these are threshing floors for animal tithe, the words of Rabbi Akiva. Ben Azzai says, on the 29th of Adar, the first of Sivan, and the 29th of Av. Rabbi Eleazar and Rabbi Simon say, on the first of Nisan, the first of Sivan, and the 29th of Elul. Why did they say on the 29th of Elul and did not say on the first of Tishre? Because that is a holiday and it is impossible to tithe on a holiday; therefore they advanced it to the 29th of Elul.
Halakhah
“Three times a year,” etc. Rabbi Abbahu said, everywhere we have stated “pars,” it is one half. Half of the thirty days before a holiday when one explains its rules. Rabbi Joḥanan said, because they are the periods of birth. Rabbi Aḥa, Rabbi Tanḥum bar Ḥiyya in the name of Rabbi Joshua ben Levi: So that animals are available for the pilgrims on the holidays. Rabbi Yudan said, that he should not come to “do not tarry.” Rabbi Yose said, anybody who is late with his ṭevel transgresses. There, we have stated: “Rabbi Meir says, on the first of Elul is the New Year for animal tithes. Ben Azzai says, those born in Elul are to be tithed separately.” Rabbi Ḥuna said, The reason of Rabbi Meir: Up to that point they finish giving birth from the old ones; after that they start giving birth from the new ones. Rabbi Yose ben Rabbi Abun in the name of Rav Huna: The reason of Rabbi Eleazar and Rabbi Simeon, “the rams are mounting the ewes,” these are the early ones, “and the valleys are clothed in grain,” these are the late ones, “they are friends and also are tithed,”Psalms 65:14 both enter the corral to be tithed. Ben Azzai said, since these are saying this and those are saying that, those born in Elul should be tithed by themselves. How is this? If five were born in his flock in Av, five in Elul, and five in Tishre, they do not combine. If five were born in his flock in Av and five in Tishre, they combine. Could Ben Azzai decide between his students? Rabbi Jeremiah, Rabbi Miasha in the name of Rabbi Samuel bar Rav Isaac: For so disagreed the fathers of the world. Who are the fathers of the world? Rabbi Jonah stated before Rabbi Jeremiah: Rabbi Ishmael and Rabbi Akiva. This implies that Ben Azzai was colleague and student of Rabbi Akiva. If you are saying that he was his teacher, is there anybody who says to his teacher, “since these are saying this and those are saying that”? Rabbi Abun in the name of Rabbi Samuel bar Rav Isaac derived it from the following: “Ben Azzai said to him, we are sorry about their disagreement, and you come to find us disagreement where they are concurring.” This implies that Ben Azzai was colleague and student of Rabbi Akiva. If you are saying that he was his teacher, is there anybody who says to his teacher, “you come to find us disagreement”? There, we have stated: “Any born from the first of Tishre until the 29th of Elul combine; five before New Year’s day and five after New Year’s day do not combine. Five before the threshing floor and five after the threshing floor do combine.” Rabbi Yose said, this implies that the rules of animal tithe are neither like those of germinating nor like those of a third. If you would say like germinating, it should state, all whose pregnancy starts from the 29th of Elul. If you would say like a third, it should state, up to the 22nd. Rabbi Shammai in the name of Rabbi Abun bar Ḥiyya: Like the third, they made it following Rabbi Simeon, since Rabbi Simeon said, an animal before its time enters the corral to be tithed. Rabbi Mana met Rabbi Shammai; he asked him, did you say that? He told him, yes. He answered, but did we not state, “Ben Azzai says, those born in Elul are to be tithed separately.” Not even if it was born up to the 29th of Elul? Could you say that Ben Azzai follows Rabbi Simeon? You have to say, he follows the rabbis. Just as you say following the rabbis, he leaves them for the next year and they will be tithed with the others of their year, so you have to say following Ben Azzai, he leaves them for the next threshing floor and they will be tithed with those from Elul. Rabbi Huna said, this implies that the days of a firstling while it is still before its time are counted for its year. Rabbi Mana said, my father Rabbi Jonah understood this from the following: “Any male firstling which is born to your cattle and small cattle,”Deuteronomy 15:19 etc. How is this? You count its year from the moment it is born.
Mishnah
2 One disburses from the lodge into three boxes of three seah each, on which is written א, ב, ג. Rabbi Ishmael says, it was written in Greek, A, B, Γ. The disburser enters neither in trousers with pockets, nor with shoes, nor with sandals, nor with phylacteries nor with an amulet, in case he becomes poor and people say, he became poor because he sinned in the lodge, or he becomes rich and people say, he enriched himself from the money lifted from the lodge, for a person needs to be clean before people as he has to be clean before the Omnipresent, as it is said, “you have to be blameless before the Eternal and before Israel,”Numbers 32:22 and it says, “find grace and understanding in the eyes of God and men.”Proverbs 3:4
Halakhah
Rabbi Zeira asked Rabbi Joshiah, what is the measure of three baskets? He told him, let us infer the hidden from the explicit. It is stated: One distributes from the lodge into three boxes of three seah each, which is nine seah; it is written on them א, ב, ג. Why is א, ב, ג written on them? To say that one does not take from the first before one has taken from the second, and not from the second before one has taken from the third. There, we have stated: “One who brings out wine to mix a cup.” Rabbi Zeira asked Rabbi Joshiah, what is the measure of a cup? He told him, let us infer the hidden from the explicit since Rabbi Ḥiyya stated, the Four Cups which they said add up to an Italic quartarius of wine. A cup mixed by how much? Rabbi Yose bar Bevin said in the name of Rabbi Joḥanan, let us hear from the following: “Water, a gulp; Rabbi Judah says, for mixing a cup. Wine, a gulp; Rabbi Judah says, for mixing a cup.” This implies mixed as cups are mixed. What is the measure of cups? Rabbi Abun said, τέταρτρον is a quarter. May one drink them together? Since Rabbi Meir said, Rabbi Joḥanan said, if he heard Hallel in the synagogue he has fulfilled his obligation, this implies that if he drank them together he fulfilled his obligation. May one drink them with interruptions? They said that he should drink to feel differently, not that he should get drunk. If he drinks them with interruptions, he will not become drunk. May one fulfill his obligation with Sabbatical wine? Rabbi Hoshaia stated, one may fulfill his obligation with Sabbatical wine. May one fulfill his obligation with spiced wine? Since Bar Qappara stated, spiced wine is like wine, which implies that one may fulfill his obligation with spiced wine. May one fulfill his obligation with mixed wine? Since Rabbi Ḥiyya stated: the Four Cups which they prescribed, one may fulfill his obligation either with unmixed or mixed, on condition that it has the taste and looks of wine. Rabbi Jeremiah said, it is meritorious to fulfill one’s obligation with red wine. What is the reason? “Do not see wine when it shows its red color, when put in our cup.”Proverbs 23:31 It was stated, cooked for spice. May one fulfill his obligation with cooked wine? Rabbi Jonah said, one may fulfill his obligation with cooked wine. Rabbi Jonah follows his own opinion, since Rabbi Jonah drank his four cups in the Passover night and had a headache until Tabernacles. A lady saw that his face was shiny. She said to him, old man, old man, one of three things applies to you. Either you are drunk from wine, or you are lending on interest, or you are raising pigs. He answered her, this woman’s spirit shall be blown away, not one of these three things applies to me, but my learning is ever present with me, as it is written, “a man’s wisdom illuminates his face.”Ecclesiastes 8:1 Rabbi Abbahu descended to Tiberias. The students of Rabbi Joḥanan saw that his face was shiny. They said to Rabbi Joḥanan, Rabbi Abbahu found a treasure. He came to him. He asked him, what new teaching did you hear? He said, an old Tosephta. He recited about him, “a man’s wisdom illuminates his face.” Rabbi Ḥanan said, the log of the Torah is the old Sepphorean eighth of fish sauce. Rabbi Jonah said, I know it. In the House of Shammai they were measuring honey with it. It was stated, half of the old Tiberian eighth. Rabbi Joḥanan said, this one we used. Why did he call it the old one? Because it was in his days. Some are saying, it was small, then it was enlarged. But some are saying, it was diminished more than before. What is the measure of a cup? Rabbi Yose in the name of Rabbi Yose ben Pazi, Rabbi Yose ben Bevin in the name of Samuel: Two fingers by two fingers high a finger and a half and a third of a finger. The rabbis of Caesarea in the name of Rabbi Yose bar Bevin in the name of Samuel: Rabbi Nathan follows Rabbi Simeon. Just as Rabbi Simeon says, a quartarius, so Rabbi Nathan says, a quartarius, when it jells it will have the volume of an olive. Rabbi Simon in the name of Rabbi Joshua ben Levi: It happened that a mule of Rabbi’s household died and they declared its blood pure regarding the carcass. Rabbi Eleazar asked Rabbi Simon, how much? He did not take notice of him. He asked Rabbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rabbi Eleazar felt badly that Rabbi Simon had not repeated the tradition to him. Rav Beva was sitting stating this occurrence. Rabbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rabbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, I was unfriendly to him, as Rabbi Ḥanan said, “your life will hang far from you,”Deuteronomy 28:66 that is one who buys a year’s supply of wheat, “you will be fearful night and day,” that is one who buys from the Saracen, “and you will not believe in your survival,” that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rabbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What does pure mean? It is pure in the flesh, but for impurity it makes impure. There, we have stated: “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed that its blood makes impure like its flesh. Rav Yose said, two Amoraim disagree, one says impure, and one says pure. He who says “impure” follows Rabbi Judah; he of “pure” follows Rabbi Joshua ben Bathyra. Rav Abuha of Iman the sister of Rabbi Judah was the instructor of the Patriarch. “In case he becomes poor and people say,” etc. Rabbi Ishmael stated, a curly head should not disburse because of the suspicion. It was stated, “the treasurers were rubbing with Cilician cloth.” It was stated, “they were talking with him from the time he entered to the time he left.” Should he not fill his mouth with water? Rabbi Tanḥuma said, because of the benediction. Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: In the Torah, in the Prophets, and in the Hagiographs we find that a person had to be innocent in the eyes of people just as he has to be innocent in the eyes of the Omnipresent. Where in the Torah? As it is written, “you have to be blameless before the Eternal and before Israel.”Numbers 32:22 Where in the Prophets? As it is written, “The Power, God, Eternal, the Power, God, Eternal, He knows, and Israel has to know.”Joshua 22:22 Where in the Hagiographs? As it is written, “find grace and understanding in the eyes of God and man.”Proverbs 3:4 Gamaliel the twin asked Rabbi Yose ben Rabbi Abun, which one is the clearest of all of these? He answered him, “you have to be blameless before the Eternal and before Israel.”
Mishnah
3 A member of the household of Rabban Gamliel was entering with his sheqel between his fingers and threw it before the disburser. The disburser was directing it and threw it into the box. The disburser only starts disbursing after he asked, “shall I disburse”? And they answer him, “disburse, disburse, disburse,” three times. He disburses the first time and covers it with cushions, the second time and covers it with cushions. The third time he was not covering. Why did he cover? So that he should not forget and disburse from anything which already had been disbursed. The first time he disbursed in the name of the Land of Israel, the second time in the name of nearby walled cities, and the third time in the name of Babylonia, in the name of Media, and in the name of distant countries.
Halakhah
“A member of the household of Rabban Gamliel was,” etc. If there were two heaps and he gave heave from one for the other, would that not remove the liability from the other? It gave them satisfaction that the sacrifice should be brought first from their money. “He disburses the first time,” etc. It was stated: If he removed the covers, all was made remainder. It was stated: The third was the richest since it contained golden stateres and golden darics. It was stated: He disburses the first time in the name of the Land of Israel and in the name of all of Israel. The second time in the name of fortified cities and in the name of all of Israel. The third time in the name of Babylonia and the name of Media and in the name of all of Israel. It was stated: If he took from the first box, even if something remained in the first box he shall take from the second. If he took from the second box, even if something remained in the second box he shall take from the third. If the third was used up, he returns to the second; if the second was used up he returns to the first. If all three are emptied, one collects new sheqalim; Rabbi Meir says, he has recourse to the remainder, since Rabbi Meir says, one commits meʿilah with the remainder, perhaps one needs them at the end. “And so did Rabbi Phineas ben Yair say, promptitude brings to cleanliness, cleanliness brings to purity, purity brings to holiness, holiness brings to meekness, meekness brings to fear of sin, fear of sin brings to piety, piety brings to the Holy Spirit, the Holy Spirit to the Resurrection of the Dead, the Resurrection of the Dead brings to Elijah, may his remembrance be a blessing.” “Promptitude brings to cleanliness,” as it is written, “he finishes, and he atones.”Leviticus 16:20 “Cleanliness brings to purity,” as it is written, “the priest shall atone for her, then she will be pure.”Leviticus 12:8 “Purity brings to holiness,” as it is written, “he shall purify it and sanctify it.”Leviticus 16:19 “Holiness brings to meekness,” as it is written, “for so says the High and Elevated One, Who thrones eternally, His name is Holy, in sublimity ... and the oppressed and of meek spirit.”Isaiah 57:15 “Meekness brings to fear of sin,” as it is written, “the consequence of meekness is fear of the Eternal.”Proverbs 22:4 “Fear of sin brings to piety,” as it is written, “the Eternal’s piety is eternally on those who fear Him.”Psalms 103:17 “Piety brings to the Holy Spirit,” as it is written, “then You spoke in a vision to Your pious ones.”Psalms 89:20 “The Holy Spirit brings to the Resurrection of the Dead,” as it is written, “I shall give My Spirit into you and you will live.”Ezekiel 37:14 “The Resurrection of the Dead brings to Elijah, may his remembrance be a blessing,” as it is written, “then you will understand the fear of the Eternal, and the knowledge of God you will find.”Proverbs 2:5 It was stated in the name of Rabbi Meir: Anybody permanently in the Land of Israel who speaks the holy language, eats its produce in purity, and recites the Shemaʿ mornings and evenings is assured of his place in the World to Come.
Mishnah
1 For what was the disbursement used? One buys from it daily and musaf sacrifices and their libations, the ʿomer, and the Two Breads, and the showbread, and all public offerings. The watchmen for aftergrowth in the sabbatical year take their wages from the disbursement from the lodge. Rabbi Yose says, he may also 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 counted? 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 theirs. Rabbi Aḥa said, this is Rabbi Yose’s, since Rabbi Yose said, he may also volunteer as unpaid trustee. Rabbi Yose in the name of Rabbi 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. It was stated, a woman who made a coat for her son has to surrender it to the public. Rabbi Aḥa said, this is Rabbi Yose’s, since Rabbi Yose said, he may also volunteer as unpaid trustee. Rabbi Yose in the name of Rabbi 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 Rabbi Yose: “Those days are observed at the time of sacrifices and not at the time of sacrifices; Rabbi Yose says, they are observed only at the time of sacrifices.” Also from the following: “Rabbi Eleazar ben Rabbi Zadok 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 ʿomer, and the Two Breads, and the showbread.” The Mishnah is Rabbi Ishmael’s, since Rabbi Ishmael said, the ʿomer is not brought from Syria. There, we have stated: “All private and public sacrifices come from the Land and from outside the Land, from new or old grain, except for the ʿomer and the Two Breads, which only come from new grain and from the Land.” Rabbi Ḥuna in the name of Rabbi Jeremiah, this is Rabbi Ishmael’s, since Rabbi Ishmael said, the ʿomer is not brought from Syria. There, we have stated: “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 ʿomer, first fruits, and the Two Breads, which cannot be from other lands.” Rabbi Ḥuna in the name of Rabbi Jeremiah, this is Rabbi Ishmael’s, since Rabbi Ishmael said, the ʿomer is not brought from Syria. There, we have stated: “Rabbi Ishmael says, since sowing is a voluntary act, also harvesting is a voluntary act. This excludes harvesting the ʿomer, which is a commandment.” Who is the Tanna of “the watchmen for aftergrowth in the sabbatical year take their wages from the disbursement from the lodge”? Rabbi Ishmael. Rabbi Yose said, it is everybody’s opinion. If one could not find any in Syria, one would bring from the aftergrowth in the Land of Israel. Could one sow from the start for the ʿomer? Rabbi Ḥiyya bar Ada asked Rabbi Mana, would he not take the fistful for leftovers that cannot be eaten? He said to him, it has a status like the five kinds which can be brought in impurity but may not be eaten in impurity. How does he do it? He takes coins from the money changer and gives them to the harvesters and the watchmen before the ʿomer is presented. He brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rabbi Aḥa in the name of Rabbi Abba: Any which he gives are its coins from the start. 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. Then he brings coins from the disbursement from the lodge and redeems them for it; then it is in order. Rabbi Yose ben Rabbi Abun in the name of Samuel: Any which he gives are its coins from the start.
Mishnah
2 The Cow, the he-goat which is sent away, and the shiny strip come from the money disbursed from the lodge. The ramp for the Cow, the ramp for the he-goat which is sent away, the strip bound on its horns, 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 Rabbi Ishmael. Rabbi Akiva says, one gains neither for the Temple nor funds for the poor. What did they use the leftover of the disbursement for? Gold sheet coating for the Holiest of Holies. Rabbi Ishmael said, the leftover of produce is for adornment of the altar, the leftover of the disbursement is for Service vessels. Rabbi Akiva says, the leftover of the disbursement is for adornment of the altar, the leftover of the libations is for Service vessels. Rabbi Ḥanania the executive officer of the priests says, the leftover of the libations is for adornment of the altar, the leftover of the disbursement is for Service vessels. Neither of them agreed about produce.
Halakhah
Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: There are three strips. The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel, for the Cow for two tetradrachmas. Rabbi Onias from Berat-Hauran in the name of Rabbi Abba bar Zavda in the name of Rabbi Simeon ben Ḥalaphta, for the Cow for two tetradrachmas and a half; but some express it in the formulation ten zin. Rav Judah in the name of Samuel: 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. Rabbi Isaac bar Redifa in the name of Immi: The inspectors of defects of sacred animals take their wages from the disbursement from the lodge. Rabbi Aḥa, Rabbi Tanḥum bar Ḥiyya in the name of Rabbi Simlai: Those who correct the scroll of the Temple courtyard take their wages from the disbursement from the lodge. Giddul bar Benjamin in the name of Assi: The two judges of robberies take their wages from the disbursement from the lodge. Samuel said, women who are weaving the tapestries 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. Rabbi Ḥizqiah said that Rabbi Judah 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 comes from the lodge for maintenance of the House. But was it not stated: One commits meʿilah with stones of the Temple or the courtyards. How can one commit meʿilah with leftovers? But it must follow Rabbi Meir, for Rabbi Meir said, one commits meʿilah with leftovers. Rabbi Ḥinena said, Rabbi Meir said this only during its year. But here we are after its year. Rabbi Ḥizqiah said that Rabbi Judah Dried Figs stated: The table, the candelabrum, the altars, and the tapestries obstruct the sacrifice, the words of Rabbi Meir. But the Sages say, the sacrifice is only obstructed by the wash basin and its base. Otherwise, Rabbi Eleazar and Rabbi Yose ben Ḥanina both say, everywhere “opposite” is written it is obstructive, “on the side” is not obstructive, but Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan said, even “on the side” is obstructive, and Rabbi Ila in the name of Rabbi Jonathan said, even “putting” is obstructive. Rabbi Ḥananiah said, here for service inside, there for service outside. Rabbi Ḥanina said, there was much arrogance among the sons of the High Priests, for more than talents 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. Rabbi Ulla objected to Rabbi 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, they made ornaments for the Cow. It was stated: Ledges and walls were on both sides so that the priests could not look down and become impure. It is permitted only if he wants the loss to be his and the gain to be for the endowment. As the following: Bar Zemina was appointed for property of orphans. He came and asked Rabbi Mana, who told him, if you want the loss to be yours and the gain to be split among you, it is permitted. Rabbi Ḥiyya bar Ada was appointed for property of orphans and acted in this way. It is all Rabbi Ishmael’s. Rabbi Ḥiyya bar Joseph explains the Mishnah: The leftover of produce is the gain of the Temple; the leftover of libations is the fourth seah. Rabbi Joḥanan explains the Mishnah: The leftover of produce is the fourth seah; the leftover of libations is the overflow. Does Rabbi Ḥiyya bar Joseph not have overflow? Rabbi Ḥizqiah said, what is counted for the fourth seah is overflow. The opinion of Rabbi Ḥiyya bar Joseph is understandable. “one gains neither for the Temple nor funds for the poor,” therefore “neither of them agreed about produce.” The opinion of Rabbi Joḥanan is difficult. We have stated: “if the going rate was three, he has to deliver for four” and we have stated, “neither of them agreed 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 Service vessels then not 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 stated, “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.”
Mishnah
3 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. 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? Rabbi Simeon bar Carsana said, he brings coins and redeems them for the building; brings incense and redeems it for them, and gives it to the artisans as their wages. What should be done with those coins? Rabbi 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 showbread. Rabbi Samuel bar Rav Isaac said, only if they were due to them beforehand. Rabbi Ḥiyya bar Abba asked, what if they were not due beforehand? There came Rabbi Abba in the name of Rabbi Ḥiyya in the name of Rabbi Joḥanan: One uses them to adorn the altar. Rabbi Abba bar Cohen asked Rabbi Yose: The opinion of Rabbi 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. As they disagreed: If it was compounded as profane, Rabbi Yose ben Ḥanina said, it is disqualified; Rabbi Joshua ben Levi said, it is qualified. What is Rabbi Yose ben Ḥanina’s reason? “It is holy,” that it shall be brought into the Sanctuary. What is Rabbi Joshua ben Levi’s reason? “It is holy,” that it shall be brought from the disbursement from the lodge. Rabbi Yose ben Rabbi Bun said, Rabbi Yose ben Ḥanina’s parallels Samuel and Rabbi Joshua ben Levi’s Rabbi Joḥanan, as we have stated, “if one dedicated his property to the Temple and there were objects appropriate as public offerings.” Rabbi Joḥanan said, incense. Rabbi Hoshaia said, explain it about an artisan of the family Eutinos who took incense as his wages. And Rabbi Joshua ben Levi’s is like Samuel, as Rav Ḥuna said in the name of Samuel, they made the mortar a vessel to sanctify. Rabbi Yose ben Rabbi Abun said, Rabbi Ḥuna said this before Rabbi 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. Rabbi Joḥanan said, they are redeemed as disqualified sacred animals. Leftover he-goats, in Samuel’s opinion if elevation sacrifices are redeemed, a purification sacrifice so much more. In Rabbi Joḥanan’s opinion? Rabbi Zeira said, they shall graze. Rabbi Samuel bar Rav Isaac said, one uses them to adorn the altar. This is difficult. May a purification sacrifice be brought as elevation sacrifice? Rabbi Yose said, there is a difference, for public sacrifices are determined only by slaughter. Rabbi Ḥananiah said, it is a stipulation of the Court that all leftovers should be brought as elevation sacrifices.
Mishnah
4 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 Rabbi Akiva. Ben Azzai said to him, this is not the way, 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. If somebody gives his property to the Temple and in it there was an animal fit for the altar, males or females. Rabbi 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. Rabbi 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. Rabbi Akiva says, I agree with the words of Rabbi Eliezer against the words of Rabbi Joshua, since Rabbi Eliezer is uniform in his rules but Rabbi Joshua splits. Rabbi Pappaeus said, I heard according to the words of both of them. If somebody dedicates explicitly, following the words of Rabbi Eliezer; if the dedication is unspecified, following the words of Rabbi Joshua. If somebody gives his property to the Temple and in it there were things fit for the altar, wines, oils, or birds. Rabbi Eleazar says, they shall be sold to people needing these kinds and from the proceeds one shall bring elevation sacrifices; 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.” Rabbi Joḥanan said, incense. Rabbi 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 stated: “There is a rule 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 meʿilah applies to what grows from it, and priests have no usufruct from it.” Rabbi Ḥanania said, this is Rabbi 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. Rabbi 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.” Rabbi Joḥanan said, the reason of Rabbi Eliezer: “If a man dedicates his house holy to the Eternal.”Leviticus 27:14 How do we hold? If for a dwelling, it is already written, “if the dedicator redeems his house.”Leviticus 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. Rabbi Zeira, 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. Rabbi 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 Rabbi Zeira can be understood. It is difficult for Rabbi 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. Rabbi Joḥanan said, there is no difference. The disagreement is both about one who gives his property to the Temple and about one who gives his flock to the Temple. Rav Ḥuna in the name of Rav, Rabbi Abbahu in the name of Rabbi Joḥanan: Sacred animals given for the upkeep of the Temple which were redeemed unblemished become profane. A Mishnah says so, “their offspring and their milk are permitted after their redemption.” Rabbi Ḥizqiah in the name of Rav Ḥisda: Explain it if they were redeemed unblemished and then became defective. Rabbi Yose in the name of Rav Ḥisda: Does the Mishnah say so? “Their offspring and their milk are forbidden after their redemption.” Rabbi Ḥizqiah in the name of Rabbi Yose: Sacred animals 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 sacred animals given for the upkeep of the Temple? The sanctity of the altar falls on defective animals. In which respect? For shearing and work. “If somebody dedicated a female for his elevation offering, or his Pesaḥ, or his reparation offering, it effects substitution. Rabbi Simeon says, for his elevation offering it effects substitution; for his Pesaḥ or his reparation offering it does not effect substitution.” “Rabbi Simeon ben Judah says in the name of Rabbi Simeon, neither for his elevation offering, nor his Pesaḥ, nor his reparation offering, does it effect substitution.” Rabbi Joḥanan said, the reason of Rabbi Simeon is that we find that a female is qualified as elevation offering of a bird. Rabbi Joḥanan said, the reason of Rabbi 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 stated, “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.” Rabbi Joḥanan said, Rabbi Simeon and Rabbi Joshua said the same. As Rabbi Joshua said, a female as elevation offering is sanctified only for its money’s worth, so Rabbi Simeon said, a female as elevation offering is sanctified only for its money’s worth. If you would say that they are sacred as to their body, they should graze. “Rabbi said, I agree with Rabbi Simeon about the Pesaḥ; could the Pesaḥ be brought as a well-being offering? But I do not agree with the words of Rabbi Simeon for reparation offerings; could a reparation offering be brought as an elevation offering?” Rabbi Abbin said, in case a Pesaḥ is brought as a well-being offering, its body is brought as well-being offering; in case a reparation offering is 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 body. Rabbi Zeira in the name of Rabbi Simeon ben Lakish: The reason of Rabbi Joshua: “Speak to Aaron, and his sons, and to all Children of Israel, and say to them: each single man from Israel,”Leviticus 22:18-19 etc. “who will offer an elevation sacrifice to the Eternal,” anything could be elevation sacrifice, “voluntarily from you, unblemished, male.” How do we know that even females are included? The verse says, “in cattle,” to include females. Rabbi Isaac ben Rabbi 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. Rabbi Abbahu in the name of Rabbi Simeon ben Lakish: The reason of Rabbi Eleazar: “Speak to Aaron and to his sons,”Leviticus 22:18-19 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 birds. Rabbi Jeremiah and Rabbi Abun bar Ḥiyya were sitting and saying, there Rabbi Joḥanan said, the reason of Rabbi Simeon is that we find that a female is qualified as elevation offering of a bird. And here, he says so? Rabbi Yose said, I confirmed it following what Rabbi Samuel said in the name of Rabbi Zeira: 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. The colleagues in the name of Rabbi Joḥanan; Rabbi Ayvo bar Nagari said before Rabbi Ila in the name of Rabbi Joḥanan. The reason of this Tanna: “But if any impure animal from which no sacrifice to the Eternal may be offered.”Leviticus 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”Leviticus 27:12? Rabbi Zeira in the name of Rabbi 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. Rabbi Abbin and Rabbi Abun asked Rabbi Zeira: 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 substitution? He said to them, I also spoke only about really impure ones. This is difficult; about this is written, “he shall stand, he shall appraise”Leviticus 27:12?
Mishnah
5 Once every thirty days one sets the prices for the office. Anyone who agrees to supply fine flour at a rate of four, 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 has atoned.
Halakhah
It was stated in the name of Rabbi Simeon: he receives his money immediately, for the priests are quick.
Mishnah
1 These are the appointees who were in the Sanctuary: Joḥanan ben Phineas of the seals, Aḥiyya of the libations, Matthew ben Samuel of the lotteries, Petaḥiah of the nests. Petaḥiah is Mordecai. Why was he called Petaḥiah? For he had original ideas and explained them, and he knew seventy languages. Ben Aḥiyyah for indigestion; Onias the digger of ditches, Gabinius the herald, Ben Gever for locking the doors, Ben Bevai for the oakum. Ben Arza for the cymbal, Hugdas ben Levi for the song. The family Garmu for the showbread, the family Eutinos for producing the incense. Eleazar for the tapestries, and Phineas the clothier.
Halakhah
“These are the appointees who were in the Sanctuary.” Rabbi Ḥizqiah said, Rabbi Simon and the rabbis. One said, he comes to enumerate the qualified ones of every generation. But the other said, he who was in a generation enumerated what was in his generation. He who said, he comes to enumerate the qualified ones of every generation, about all of them he says, “the remembrance of the just is for blessing.”Proverbs 10:7 He who said, he who was in a generation enumerated what was in his generation, about all of them he says, “but the name of evildoers shall rot.” About whom was said, “the remembrance of the just is for blessing”? About Ben Qaṭin and his kind. Rabbi Jonah said, it is written: “Therefore, I shall distribute to him in public, and with the powerful he shall have part in booty,”Isaiah 53:12 that is Rabbi Akiva who organized interpretation of Scripture, practice, and homiletics. But some say, this refers to the men of the Great Assembly, who organized principles and details. Rabbi Abbahu said, it is written, “The families of counters, dwellers of Yabeṣ.”1 Chronicles 2:55 Why does the verse say, “counters”? Because they formulated the teaching numbers, numbers. “Five shall not lift heave.” “Fifteen women free their co-wives.” “Thirty-six extirpations in the Torah.” “Thirteen matters about the carcass of a pure bird.” “Four main categories of torts.” “Thirty-nine categories of work.” Rabbi Aḥa said, “for Ezra the priest, the counter.”Ezra 7:11 But just as he was counting in the Torah so he was counting in the words of the Sages. Rabbi Ḥaggai in the name of Rabbi Samuel bar Naḥman: The earlier generations plowed, and sowed, and weeded, and trimmed, and hoed, cut, made sheaves, threshed, winnowed, milled, sifted, made dough, kneaded, and baked. But we do not even have a mouth to eat. Rabbi Abba bar Zemina said in the name of Rabbi Zeira: If the earlier generations were angels, we are men; if they were men, we are donkeys. Rabbi Mana said, at that moment they said, we are not even comparable to the she-ass of Rabbi Phineas ben Yair. Robbers stole the she-ass of Rabbi Phineas ben Yair at night. She was hidden with them for three days during which she did not eat anything. After three days, they took counsel to return her. They said, remove her so that she does not die with us. They let her out; she returned to her master’s door and started braying. He said to them, open to that poor creature because for three days now she has not tasted anything. They opened for her and she entered. He said to them, give her something to eat. They put oats before her but she did not eat. They said to him, rabbi, she does not want to eat. He asked them, did you put it in order? They said: Yes. He asked them, did you remove its demay? They said, did the rabbi not teach us: “He who buys seeds for animals, flour for tanning, oil for lighting, is free from demay”? He said to them, what can we do with this poor creature since she is very restrictive for herself? They removed the demay and she ate. Petaḥiah of the nests. Come and see how great the power of this man was, for he “had original ideas and explained them, and he knew seventy languages.” It was stated: A Sanhedrin of which two know how to speak and all of them are able to hear is acceptable as a Sanhedrin. Three is average, four is wise, and in Jabneh there were four, Ben Azzai and Ben Zoma, Ben Ḥanikai and Rabbi Eleazar ben Matthew. Rav Ḥisda said, once the Land of Israel was dry and they did not know from where to bring. There was a mute person there who put one hand on roofs and another on a shed. They brought him before Petaḥiah, who told them, is there a place called Gaggot-Ṣerifin or Ṣerifin-Gaggot? They went there and found it. Rabbi Yose ben Rabbi Abun said, once the entire world was burned and they did not know from where to bring. There was a mute person there who put one of his hands over his eyes and one hand on a door lock. They brought him before Petaḥiah, who told them, is there a place called ʿEin-Sokher or Sokher-Ayin? They went there and found it. Three women brought their nests. One said, לְעֵינָתִי; and one said, לְיַמָּתִי, and one said, לְזִיבָתִי. About the one who said לְעֵינָתִי, they wanted to say, her menstrual flow is like a well. He said, she was dangerously sick in her eye. About the one who said לְיַמָּתִי, they wanted to say, her menstrual flow is like the sea. He said, she was in danger on the sea. About the one who said לְזִיבָתִי, they wanted to say, she was really a zavah. He told them, a wolf came to snatch her son. “Ben Aḥiyyah for indigestion.” Since the priests were walking barefoot on the floor, and were eating meat, and drinking water, they got indigestion. He knew which wine was good for the intestines and which was noxious for intestines. “Onias the digger of ditches.” He was digging ditches and caves and knew which rock cools the water and which rock was dry and how far its dryness extended. Rabbi Aḥa said, but he died of thirst. Rabbi Ḥanina said, anybody who says that the All-Merciful is indulgent, his intestines shall dissolve themselves; for He is forbearing and then collects His due. Rabbi Aḥa said, it is written, “His surroundings are very hairy.”Psalms 50:3 He is exact with them like a hair’s width. Rabbi Yose said, not because of this reason, but because of what is written, “He is awesome on His surroundings,”Psalms 89:8 His fear on those near Him is greater than those far away. Rabbi Ḥaggai in the name of Rabbi Samuel bar Naḥman: It happened that a pious person used to dig cisterns, ditches, and caves for travelers. Once, his daughter traveled to marry and she was swept away by a river. All the people came to him and wanted to console him, but he refused to be consoled. Rabbi Phineas ben Yair came to him and wanted to console him, but he refused to be consoled. He told them, is that your pious man? They said to him: Rabbi, such and such he did, such and such happened to him. He replied: It is impossible that he would honor his Creator by water and He would hurt him by water! Immediately, a rumor started in the town that the man’s daughter had returned. Some say, she got trapped in a hedge of thorns, others say that an angel came in the appearance of Rabbi Phineas ben Yair and saved her. “Gabinius the herald.” He was announcing in the Temple. What did he say? “The priests to the service, and the Levites to the podium, and Israel to stand by.” King Agrippas heard his voice at a distance of eight parasangs and gave him rich gifts. “Ben Gever for locking the doors.” Rav explained for the House of Rabbi Shila, “when ‘gever’ called” as “when the herald proclaimed.” They said to him, “when the rooster called.” He said to them, did we not state “Ben Gever”? Could you say, “the son of the rooster”? “Ben Bevay for the oakum,” he was threading the wicks. Rabbi Yose went up to Kufra and wanted to appoint providers there, but they did not accept. He came and said to them: “Ben Bavai over the oakum.” If this one had been appointed over the wicks and therefore merited to be counted with the leaders of his generation, you who are being appointed over the lives of people, so much more. “Ben Arza for the cymbal,” as we have stated there, “the executive officer waves a sheet and Ben Arza plays the cymbal.” “Hugdas ben Levi for the song.” Rabbi Aḥa said, he knew a special melody. When he put his thumb in his mouth he produced all kinds of sounds and the heads of his fellow Levites were taken aback. The family Garmu were experts in preparing the showbread and its removal from the oven, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the showbread but were not experts in its removal from the oven. The family Garmu were heating from within and removing from the outside, and it did not become moldy. But those were heating from the inside and removing from the inside, and it became moldy. When the Sages realized this situation, they said, everything which the Holy One, praise to Him, created, He created to His glory; “all work of the Eternal is for Himself.”Proverbs 16:4 They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rabbi Judah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our ancestors that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that in the hands of their children white bread was never found, so people should not say, from the preparation of showbread they are eating. “The family Eutinos were experts in preparing the incense and the smoke-creating herb, but they did not want to teach. They sent and brought craftsmen from Alexandria who were experts in preparing the incense but were not experts in the smoke-creating herb. The family Eutinos’s was going straight up, and spread, and descended. But theirs was immediately spreading. When the Sages realized the situation, they said, everything which the Holy One, praise to Him, created, He created to His glory; as it is said, ‘all which is called by My Name,’Isaiah 43:7 etc. They sent after them, but they refused to come until they doubled their wages. They used to take twelve mina, so they gave them twenty-four. Rabbi Judah says, they used to take 24, so they gave them 48. They asked them, why do you not want to teach? They answered them, there is a tradition among us from our ancestors that this Temple will be destroyed in the future. Others should not learn and prepare the same before their foreign worship. In the following matter one mentions them for praise, that no woman of any of them ever went out perfumed. Not only that, but if one of them married a woman from outside, he contracted with her that she should not use perfume, that one should not say, they perfume themselves from the compounding of incense, to confirm what is said, ‘you shall be innocent in the eyes of the Eternal and of Israel.’” Rabbi Yose said, I found a child of the family Eutinos. I said to him, my son, from which family are you? He told me, from family X. I said to him, my son, because your ancestors intended to increase their prestige and to decrease Heaven’s prestige, therefore their prestige was diminished and Heaven’s prestige increased. Rabbi Akiva said, Simeon ben Lagos told me, I was collecting herbs, I and a youth from the family Eutinos, when I saw him crying and laughing. I said to him, my son, why did you cry? He said to me, about the prestige of my family which is diminished. And why did you laugh? About the glory prepared for the Just in the future world. What did you see? There is smoke-creating herb before me! I said to him, my son, show it to me. He answered me, I have a tradition from my ancestors not to show it to any creature. Rabbi Joḥanan ben Nuri said, I met an old man from the family Eutinos who held a scroll about chemicals. He said to me, “Rabbi, in the past my family were humble and transmitted this scroll one to the other. But now they are not trustworthy; here the scroll is yours and take care of it.” When I came and repeated these words before Rabbi Akiva, his tears flowed and he said, from now on we do not have to mention them for shame. “Eleazar for the tapestries,” he was appointed to oversee the weavers of the tapestries. “Phineas the clothier.” He clothed the garments of the High Priesthood. It happened that a priest dressed a general who gave him 8 pieces of gold, and some say, he gave him twelve.
Mishnah
2 One does not appoint fewer than seven overseers and three treasurers, and one does not appoint fewer than two persons to an executive office spending money, except Ben Aḥiyyah for indigestion and Eleazar for the tapestries, for these the public accepted.
Halakhah
“One does not appoint fewer than three treasurers and seven overseers.” It was stated: And two καθολικοί. That is what is written, “and Yeḥiel, and Uzziahu, and Maḥat,”2 Chronicles 31:13 treasurers; “and Asael, and Yerimot, and Yozavad, and Eliel, and Samkhiahu, and Maḥat, and Conaiahu,” overseers, “officers supervised by Konaniahu and his brother Simei,” katholikoi; “appointed by King Yeḥizkiahu and Azariahu the governor of God’s House,” King and High Priest. When he seals, the treasurer seals and gives it to the overseer. The overseer seals and gives it to the katholikos. The katholikos seals and gives it to the High Priest. The High Priest seals and gives it to the King. And if they break the seals, the King sees his seal and breaks it. The High Priest sees his seal and breaks it. The katholikos sees his seal and breaks it. The overseer sees his seal and breaks it. The treasurer sees his seal and breaks it. “One does not appoint fewer than two persons to an executive office spending money.” Rabbi Naḥman in the name of Rabbi Mana: Following “they should take”Exodus 28:5 “the gold, and the blue wool, and the purple wool.” Rabbi Ḥama ben Rabbi Ḥanina said, Moses got rich from the refuse of the tablets. That is what is written, “cut for yourself two stone tablets.”Exodus 34:1 “Cut for yourself,” the refuse shall be yours. Rabbi Ḥanin said, The Holy One, praise to Him, created a quarry of precious stones and pearls in his tent, and from this Moses got rich. It is written, “they looked after Moses until he reached the Tent.”Exodus 33:8 Two Amoraim, one says for shame, the other one says for praise. He who says for shame, “look at the thigh, look at the feet, look at his flesh. He eats from the Jews, and drinks from the Jews, everything he has is from the Jews.” He who says for praise, to see the just ones is meritorious great for one who was worthy to see him.
Mishnah
3 Four stamps were in the Temple; on them was written calf, ram, lamb, sinner. Ben Azzai says, there were five, and Aramaic was written on them, calf, ram, lamb, poor sinner, rich sinner. “Calf” serves for the libations of cattle, large or small, male or female. “Lamb” serves for the libations of sheep and goats, large or small, male or female, except for rams. “Ram” only serves for the libations with a ram. “Sinner” serves for the three animals of the sufferer from skin disease. If somebody needs libations he goes to Joḥanan who is overseeing the stamps, gives him the money, and receives a ticket from him. He goes to Aḥiyya who is overseeing the libations, gives him the ticket, and receives the libations from him. In the evening they come together, Aḥiyya produces the tickets and receives money correspondingly. If there was a deficit, it is his deficit and Joḥanan has to pay from his own. But if there was excess it belongs to the Temple since the hand of the Temple is privileged. If somebody lost his ticket, one lets him wait until the evening. If they find for him corresponding to his ticket one gives to him; otherwise one does not give to him. The date was written on it because of the tricksters.
Halakhah
And following Ben Azzai, why the poor sinner? He brought his log with him, and following the rabbis he brings a lamb. What are the libations for a mother sheep? Since we stated, “‘Lamb’ serves for the libations of sheep and goats, large or small, male or female,” this implies that the libations of a mother sheep are like the libations of a lamb. It is written, “so you shall do for one bull, or for one ram, or an animal from sheep or goats.”Numbers 15:11 This tells that He did not differentiate between libations for a calf and libations for a bull. Since one could argue, an animal from the flock needs libations, a bovine animal needs libations. Since we find that He distinguished between the libations for a sheep and the libations for a ram, so we should differentiate between libations for a calf and libations for a bull. The verse says, “so you shall do for one bull”; this implies that He did not distinguish between libations for a calf and libations for a bull. Why was it said, “or for a ram”? Since one could argue, if we find that He differentiated between libations for a yearling and libations for a two-year-old, so we should differentiate between libations for a two-year-old and a three-year-old. The verse says, “or for one ram.” Why was it said, “or for an animal from sheep”? Since one could argue, if we find that He differentiated between libations for a sheep and libations for a ram, so we should differentiate between libations for a young female sheep and libations for a mother sheep. The verse says, “or for an animal from sheep.” Why was it said, “or a goat”? Since one could argue, if we find that He differentiated between libations for a sheep and libations for a ram, so we should differentiate between libations for a kid goat and libations for a bellwether. The verse says, “or for a goat,” it compared the smallest kid goat to the largest bellwether. Since one needs three log, so the other needs three log. Think of it, if he matched it with that day! The name of the watch was written on it. Think of it, if he matched the watch. The name of the day, the week, and the month was written on them; then it is impossible to match.
Mishnah
4 Two lodges were in the Temple, one the silence lodge and one the vessel lodge. The silence lodge: Sin-fearing people contributed there silently and poor people from good families were supported from there in silence. The vessel lodge: Anybody who vowed a vessel throws it in there. Once in 30 days the treasurers open it. Any vessel which they deem is needed for the upkeep of the Temple they keep, but the remainder is sold and their proceeds belong to the lodge of upkeep of the Temple.
Halakhah
Rabbi Jacob bar Idi and Rabbi Isaac bar Naḥman were providers and gave a denar to Rabbi Ḥama the father of Rabbi Oshaia, but he gave it away to others. All were saying evil things about Rabbi Zachariah, the son-in-law of Rabbi Levi; they said that he was taking while he did not need it. When he died, they checked and found that he was splitting it up for others. Rabbi Ḥinena bar Pappos used to distribute his charity in the night. Once the prince of spirits encountered him. He said to him, did not our teacher teach us: “Do not displace your neighbor’s boundaries”Deuteronomy 19:14? He said to him, but is it not written, “a gift in secret appeases anger”Proverbs 21:14? He was afraid of him and fled from him. Rabbi Jonah said, it is not written, “hail to him who gives to the needy,” but “hail to him who is considerate to the needy”Psalms 41:2; this refers to him who fulfills this commandment intelligently. How did Rabbi Jonah do it? When he saw a son of a prominent family who had lost his property, he used to say to him: My son, since I heard that an inheritance fell to you at another place, take and you will pay back. When he had taken it, he said to him, it is a gift. Rabbi Ḥiyya bar Ada said, in our days there were old people who used to take if somebody gave to them between New Year’s Day and the Great Fast Day. After that, they were not taking. They said, there is permission for us. Neḥemiah from Shiḥin met a Jerusalemite who said to him, acquire merit by giving me a chicken. He said to him, here is its value, go buy red meat; he bought, ate, and died. He said, come and eulogize him whom Neḥemiah killed. Naḥum from Gimzo was carrying a gift to the house of his father-in-law when he met a person afflicted with boils who asked him, acquire merit from what you have on you. He said to him, when I return. He returned and found him dead. He said before him, his eyes which saw you and did not give to you shall go blind, his hands which did not stretch out to give to you shall be cut off, his feet which did not run to give to you shall be broken. This happened to him. Rabbi Akiva came to visit him and said, woe to me that I see you in this state. He answered, woe to me that I do not see you in this state. He asked, why do you curse me? He answered, why are you contemptuous of suffering? The teacher of the great Rabbi Hoshaia’s son was blind and he used to invite him to eat with him every day. One day there were guests and he did not ask him to eat with him. In the evening, he went to him and said: Please, Sir, do not be angry with me. Since I had guests, I did not want to risk injuring the Sir’s honor, therefore I did not eat with you today. He said to him, you assuaged him who is seen but does not see; may He be appeased by you Who sees but is not seen. He asked him, where do you have this from? He said, from Rabbi Eliezer ben Jacob. For a blind man came to Rabbi Eliezer ben Jacob’s town; Rabbi Eliezer ben Jacob sat below him so that they should say if he were not a great person, Rabbi Eliezer ben Jacob would not sit below him. They provided for him in honor. He asked them, what is this? They told him, because Rabbi Eliezer ben Jacob sat below you. He prayed for him the following prayer: You did a good deed for one who is seen but does not see; He Who sees but is not seen may be appeased by you and do good for you. Clarification. Rabbi Ḥama bar Ḥanina and Rabbi Hoshaiah were strolling through the synagogue of Lod. Rabbi Ḥama bar Ḥanina said to Rabbi Hoshaiah: How much money did my ancestors invest here! He answered him: How many souls did your ancestors invest here, there is no one in here who studies Torah! Rabbi Abun made doors for the main house of study. Rabbi Mana came to him; he said to him, look what I did. He told him, “Israel forgot its Creator and built palaces.”Hosea 8:14 Were there no people who study Torah? It was stated: Sacred offerings for the altar take what is appropriate for them from sacred property for the upkeep of the Temple. Sacred property for the upkeep of the Temple does not take what is appropriate for it from sacred offerings for the altar. But did we not state, “any vessel which they deem is needed for the upkeep of the Temple they keep, but the remainder is sold and their proceeds fall into the lodge of upkeep of the Temple”? Rabbi Ḥizqiah said, so is the Mishnah: in case of need from the lodge of upkeep of the Temple.
Mishnah
1 Thirteen horns, thirteen tables, and thirteen prostrations were in the Temple. The family of Rabban Gamliel and of Rabbi Ḥanania the Second in Command of the priests were prostrating themselves fourteen times. And where was the additional one? In front of the storage room of the wood since they had a tradition from their ancestors that there the Ark was hidden. It happened that a priest was occupied when he saw that a floor tile was different from the others. He went to tell it to a comrade but could not finish speaking before his soul left him; then they knew with certainty that the Ark was hidden there.
Halakhah
“Thirteen horns,” etc. It was stated: these horns were curved; narrow on top and wide on the bottom because of the tricksters. It was stated in the name of Rabbi Eliezer: “The Ark was deported with them to Babylon. What is the reason? ‘There will not remain a word.’ ‘Word’ refers only to what contains the Words. And so it says, ‘at the turn of the year king Nebuchadnezzar sent and brought him to Babylon with the desirable vessels of the Eternal’s House.’2 Chronicles 36:10 What are ‘the desirables of the Eternal’s House’? This is the Ark. Rabbi Simeon ben Lakish said, at its place it was hidden. That is what is written, ‘the poles were long; the tips of the poles were seen in the Sanctuary, in front of the Hall, but were not seen outside,’ ‘and were there until this day.’ It is written, ‘were seen,’ and you are saying, ‘but were not seen.’ They protrude and stick out like a woman’s breasts.” But the rabbis say, the Ark was hidden in the storage room of the wood. It happened that a blemished priest was splitting wood in the storage room of the wood and saw a floor plate different from the others. He came and said to a colleague, come and see this floor plate which is different from the others. They did not finish the matter before his soul left him; then they knew that there the Ark was hidden. Rabbi Hoshaia stated: He hit on it with a sledgehammer; fire erupted and burned him. It was stated: “Rabbi Judah ben Lakish says, two arks were traveling with Israel in the desert; one in which the Torah was deposited and one in which the broken pieces of the tablets were deposited. The one in which the Torah was deposited was put into the Tent of Meeting; that is what is written: ‘Moses and the Ark of the Eternal’s covenant did not move from the camp.’Numbers 14:44 The one in which the broken pieces of the tablets were deposited was going out and coming in with them. But the Rabbis say, it was only one, and once it went out in the days of Eli and was taken prisoner. A verse supports the Rabbis: ‘Woe to us, who will save us from this mighty god’? A word which shows that they had never seen it before. A verse supports Rabbi Judah ben Lakish: ‘Saul said to Ahijah: present God’s Ark.’ But was the Ark not at Kiriath Jearim? What do the rabbis do with it? ‘Present to me the High Priest’s diadem.’ Another verse supports Rabbi Judah ben Lakish: ‘The Ark, Israel, and Judah, dwell in huts.’ Was the Ark not in Zion? What do the rabbis do with it? The straw roof cover that was in the walls, since the Temple was not yet built.” When the ark was hidden, the flask of Manna, the bottle of anointing oil, Aaron’s staff with its almonds and flowers, and the chest which the Philistines returned as a reparation sacrifice for Israel’s God were hidden with it. Who hid it? Josiah hid it. When he saw that it was written: “The Eternal will lead you and your king whom you will have put above you, to a people whom neither you nor your fathers had known,” he started and hid it. That is what is written: “He said to the Levites, who instruct all of Israel, the ones holy to the Eternal, put the Ark into the House that Solomon, son of David, King of Israel, built; you do not have to carry it on your shoulder.” He said, if it is exiled with you to Babylonia, you will never return it to its place. But “now, serve the Eternal, your God, and his people Israel.” The preparation of the anointing oil. “Take for yourself select spices,” etc. “and cassia 500,” etc., altogether 1500 parts. “And olive oil one hin,” that is twelve log, in which the roots were cooked, the words of Rabbi Meir. Rabbi Judah says, he cooked them in water, then poured the oil on them, and when it had absorbed the fragrance one removed it, just as the perfumers do. That is what is written: “holy anointing oil,” etc. Rabbi Judah bar Ilay stated: The anointing oil made by Moses in the desert was from the start to the end a work of wonders, since there were only twelve log to start with, as it was said, “and olive oil one hin.” It would not have been enough to rub the wooden planks with it; so much more since the fire swallows, wood absorbs, and the kettle absorbs! From it the Tabernacle and all its vessels were anointed, the table and its vessels, the candelabrum and all its vessels. From it Aaron and his sons were anointed all of the seven days of induction, from it all high priests and kings were anointed. A king who is first needs anointing, a king who is a king’s son does not need anointing. What is the reason? “Do anoint him, for this one is it,” this one needs anointing but his son does not need anointing. But a High Priest who is the son of a High Priest needs anointing, even for ten generations. Nevertheless, it is all there for the future; that is what is written, “this will be a holy anointing oil for Me, for all your generations.”Exodus 30:31 One anoints kings only at a spring, as it was said: “Let Solomon, my son, ride on my mule and take him down to the Gihon; there Zadok the priest and Nathan the prophet shall anoint him as king over Israel.” One anoints kings only because of disputes. Why was Solomon anointed? Because of the dispute of Adonijah, Joash because of Athaliah, Jehu because of Joram. Is it not written, “do anoint him, for this one is it,” this one needs anointing, but the kings of Israel do not need anointing? But Jehoahaz because of his brother Jehoiakim who was two years older. But did not Josiah hide it? That means that they anointed with balsam. One anoints kings only from a horn. Saul and Jehu were anointed from a can because their kingdom was temporary; David and Solomon were anointed from a horn because their kingdom was permanent. One does not anoint priests as kings. Rabbi Judah Antordiya said, because “the scepter shall not be removed from Judah.”Genesis 49:10 Rabbi Ḥiyya bar Ada said, because of “he shall have many days of his kingdom, he and his sons in the midst of Israel.”Deuteronomy 17:20 What is written after that? “The levitic priests should not.”Deuteronomy 18:1 Rabbi Joḥanan said, Joḥanan is Jehoahaz. But is it not written: “The first born Joḥanan,”1 Chronicles 3:15 the first in kingdom. Rabbi Joḥanan said, Shallum is Zedekiah. But is it not written, “the third Zedekiah, the fourth Shallum”1 Chronicles 3:15? “Zedekiah,” the third in birth, the fourth in kingdom. “Zedekiah,” because he accepted the judgment on himself, “Shallum,” because in his days the dynasty of David was completed. His name was neither Shallum nor Zedekiah but Mattaniah. That is what is written: “The king of Babylon made his uncle Mattaniah king in his place and changed his name to Zedekiah.” Rabbi Joḥanan said, the Ark was made with a cubit of six hand-breadths. Who stated “a cubit of six hand-breadths”? This is Rabbi Meir’s. As we have stated: “Rabbi Meir says, all cubits were of buildings; Rabbi Judah says, the cubit of buildings six, of vessels five.” According to Rabbi Meir who says that the Ark was made with a cubit of six hand-breadths, the length of the Ark was fifteen hand-breadths, as it is written: “Its length two cubits and a half.”Exodus 25:10 Each cubit was six and half a cubit three. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”Deuteronomy 10:2 Each of the tablets was six hand-breadths in length and three in width. Put the widths of the tablets in the length of the Ark, there were three hand-breadths left. Apply them to the cylinder. The width of the Ark was nine hand-breadths, as it is written: “A cubit and half a cubit.” A cubit six and half a cubit three. Four tablets were in it, two whole ones and two broken ones. Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the length of the Ark, there were three hand-breadths left. On each side half a hand-breadth to have a handle, and two hand-breadths as a place to put the Torah scroll. Rabbi Simeon ben Lakish said, the Ark was made using a cubit of five hand-breadths. Who stated “a cubit of five hand-breadths”? This is Rabbi Judah. As we have stated there: “Rabbi Judah says, the builders’ cubit was of six hand-breadths, but that of vessels five hand-breadths.” And the Ark is a vessel. According to Rabbi Judah who says that the Ark was made with a cubit of five hand-breadths, the length of the Ark was twelve and one half hand-breadths, as it is written: “Its length two cubits and a half.”Exodus 25:10 Each cubit was five and half a cubit two and one half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”Deuteronomy 10:2 Each of the tablets was six hand-breadths in length and three in width. Put the width of the tablets in the length of the Ark, half a hand-breadth remains. One finger’s thickness for the wall on either side. The width of the Ark was seven and a half hand-breadths, as it is written, “Its width a cubit and half a cubit.” A cubit five and half a cubit two and a half. Four tablets were in it, two whole ones and two broken ones, as it is written: “Which you broke and put into the Ark.”Deuteronomy 10:2 Each of the tablets was six hand-breadths in length and three in width. Put the lengths of the tablets in the width of the Ark, there was one and a half hand-breadths left. One finger’s thickness for the wall on either side and on each side half a hand-breadth to have a handle. How did Bezalel make the Ark? Rabbi Ḥanina said, he made three boxes, two of gold and one of wood. He put one of gold inside the one of wood, and the one of wood inside the other one of gold, and covered it, as it is written: “You shall cover it with pure gold inside and out.”Exodus 25:11 Why does the verse say, “you shall cover it”? To include the upper rim. Rabbi Simeon ben Lakish said, he made one box and gilded it, as it is written: “You shall cover it with pure gold inside and out.” Why does the verse say, “you shall cover it”? Rabbi Phineas said, also between the planks. How were the tablets written? Rabbi Ḥanania ben Gamliel says, five on one tablet each. But the rabbis say, ten on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words,”Deuteronomy 4:13 ten on each tablet. Rabbi Simeon ben Yoḥai said, twenty on each tablet, as it is written: “He informed you of His covenant which He had commanded you to do, the ten words,” twenty on each tablet. Rabbi Simai says, forty on each tablet, as it is written, “on each side they were written,”Exodus 32:15 a square. Ḥananiah, the son of Rabbi Joshua’s brother, says: Between every two commandments, the details and the letters of the Torah were written. “Filled with tarsis,”Song of Songs 5:14 like the Great Sea. When Rabbi Simeon ben Lakish had occasion to discuss this verse, he said, Ḥananiah, the son of Rabbi Joshua’s brother, did teach us correctly. Just as in the sea there are small waves between a large wave and the next, so between any two commandments there are the details and the letters of the Torah. Rabbi Tanḥuma said, I asked Rabbi Phineas: It is acceptable following Rabbi Judah, it is not acceptable following Rabbi Meir. What is the reason of Rabbi Judah? “To take this Torah scroll and put it next to the side of the Ark of the Eternal’s covenant,”Deuteronomy 31:26 etc. In the opinion of Rabbi Judah, who said, where was the Torah scroll put? They made for it a kind of case outside and the Torah scroll was put into it. What is the reason of Rabbi Meir? “You should put the cover on top of the Ark.”Exodus 25:21 In the opinion of Rabbi Meir who says that there is no earlier and later in the Torah, “in the Ark you shall put the testimony that I shall give to you,”Exodus 25:16 and after that, “you should put the cover on top of the Ark.” Rabbi Phineas in the name of Rabbi Simeon ben Lakish: The Torah which the Holy One, praise to Him, gave to Moses, was white fire engraved in black fire. It was fire mixed with fire; hewn from fire, given from fire. That is what is written: “From His right hand, the fiery law to them.”Deuteronomy 33:2
Mishnah
2 Where were these prostrations? Four in the North, four in the South, three in the East, and two in the West, corresponding to the thirteen gates. The Southern gates close to the West: the Upper Gate, the Fuel Gate, the Firstborns’ Gate, the Water gate. And why was it called Water Gate? For there they bring in the phial of water for the water libation on Tabernacles. Rabbi Eliezer ben Jacob said, the water will drizzle in the future from under the threshold. Opposite them in the North, close to the West, the Jeconiah gate, the Sacrifice gate, the Women’s gate, the Song’s gate. And why was it called the Jeconiah gate? For through it Jeconiah left in his deportation. In the East the Nicanor gate, which had two small entrances, one to the right and one to the left. And two in the West which had no names.
Halakhah
The Mishnah is Abba Yose ben Ḥanin’s, since Abba Yose ben Ḥanin said, corresponding to the thirteen gates. But according to the Rabbis there were seven gates. In the Rabbis’ opinion, where were the thirteen prostrations? As we have stated there, “There were thirteen breaches, where the Greek kings breached it; they came back and closed them and decreed thirteen prostrations correspondingly.” It is written, “on that day, fresh water will flow out from Jerusalem,” etc. It was stated: From the Holiest of Holies to the curtain like the feelers of “silai” and “bilai.” From the curtain to the golden altar like the horns of locusts. From the golden altar to the courtyards like a shut-thread, from the courtyards to the threshold of the Temple like woof-thread, from there onwards like the pouring from a jug: “look, water drizzled from the right hand side.”Ezekiel 47:2 It is written, “when the man left toward the East, with a measuring rod in his hand, he measured a thousand cubits and made me cross the water, ankle water.”Ezekiel 47:3-5 Up to his ankles. “Then he measured another thousand cubits and made me cross the water, knee water.” Up to his knees. “Then he measured another thousand cubits and made me cross the water, hip water.” Up to his hips. From there on, “then he measured another thousand, a river which cannot be crossed.” Even a large Liburnian could not cross it. What is the reason? “No mighty ship may cross it”Isaiah 33:21; why? “The water was high, swimming water.”Ezekiel 47:5 What is “swimming water”? Where one swims. Rabbi Ḥuna said, in our place one calls the swimmer “seḥuna.” “He moves his hands in himself, as a swimmer would move to swim.”Isaiah 25:11 What does “to swim” mean? Rabbi Yose ben Rabbi Abun said, in unruly water. It is written: “On this day, a water-source will be opened for the House of David and the dwellers in Jerusalem, for purification and impurity.” Rabbi Samuel bar Naḥman in the name of Rabbi Jonathan: From the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is mixed water, qualified for impurity but disqualified for purification. Rabbi Eleazar said, from the House of David to the dwellers in Jerusalem it is qualified for impurity and purification. Farther away it is water running down, disqualified for impurity and purification. It is written: “He said to me, these waters flow out to the Eastern district,”Ezekiel 47:8 this is Lake Samchonitis, “and descends to the lowlands,” this is Lake Tiberias, “and comes to the sea,” this is the Salt Sea, “the sea of outgoing water,” this is the Great Sea. And why is it called “the sea of outgoing water”? For the two times it came out, once in the generation of Enosh, and once in the generation of the Dispersal. Rabbi Eleazar in the name of Rabbi Ḥanina: The first time it went out up to Calabria, the second time it went to the Capes of Barbary. Rabbi Aḥa in the name of Rabbi Ḥanina: The first time it went out to the Capes of Barbary, the second time it came to Acco and Jaffa. “Up to here you shall come but no more”Job 38:11; up to Acco you shall come but not add. “And there you stop the might of your waves,”Job 38:11 at Jaffa you stop the might of your waves. One understands the Great Sea and the Salt Sea, to make them sweet. Lake Tiberias and Lake Samchonitis? To increase their fish; “their fish shall be in kinds”Ezekiel 47:10; in great number shall be the kinds of their fish. It was stated: Rabban Simeon ben Gamliel said, it happened that I went to Sidon and they brought before me more than 300 kinds of fish on one tray. “The waters will be healed.”Ezekiel 47:8 “Its ponds and its puddles will not be healed, they will be given for salt.”Ezekiel 47:10 It is written, “the waters will be healed,” and you are saying, “they will not be healed”? There is a place called “will not be healed.” It is written, “on the banks of the river on both sides all kinds of fruit tree will grow; its leaf shall not wilt, and its fruit not stop; in its months it shall produce first fruits.”Ezekiel 47:11 It was stated: Rabbi Judah said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in a month and trees will produce in two months. Rabbi Yose said, in the present world grain grows in six months and trees produce every twelve months, but in the future grain will grow in fifteen days and trees will produce in a month, for so we find that grain grew in the days of Joel in fifteen days, and the ʿomer was brought from it. What is the reason? “The people of Zion shall enjoy and be happy in the Eternal, your God, for He in truth gave you strong rain, early rain and late rain in the first month.”Joel 2:23 How does Rabbi Yose satisfy “in its months it shall produce first fruits”? Every month it shall produce first fruits. “And its leaf as medicine.”Ezekiel 47:11 Rabbi Joḥanan said, its healing is that one looks at it and food is turned into medicine. Rav and Samuel, one says, to open the upper mouth, but the other one says, to open the lower mouth. Rabbi Ḥanina and Rabbi Joshua ben Levi, one says, to open the mouth of sterile women, but the other one says, to open the mouth of the mute. You are finding that when Nebuchadnezzar campaigned here, he came and sat in Daphne of Antioch. The Great Sanhedrin went to him and said to him, has the time come for this House to be destroyed? He said to them, give me the one which I made king over you and I will depart. They came and said to Jehoiachin, the king of Judea, Nebuchadnezzar wants you. When he heard this from them, he took the keys of the Temple and climbed to the roof of the Temple. He said to Him: Master of the world! In the past we were trustworthy for You and Your keys were handed to us. Now that we are not trustworthy for You, Your keys are handed to You. Two Amoraim: one said, he threw them upwards and they never returned. The other said, he saw that something like a hand came and took them from him. When all the freeholders of Judah heard this, they climbed to the tops of their roofs, fell down, and died. That is what is written, “Saying about the valley of vision: Why are you doing this, that you climbed on all roofs, the noisy, full, humming city.”Isaiah 22:1
Mishnah
3 There were thirteen tables in the Temple. Eight marble ones in the slaughterhouse on which one was soaking the intestines. Two West of the ramp, one of marble and one of silver. On the marble one they put the limbs, on the silver one the vessels of service. And two in the vestibule inside, near the entrance to the Temple Hall, one of marble and one of gold. On the marble one they put the showbread when it was brought in, and on the golden one when it was brought out, for one increases in holiness and does not decrease. And a golden one inside on which the showbread was permanently.
Halakhah
It was stated, “on the silver one.” Rabbi Yose in the name of Rabbi Samuel bar Rav Isaac; Rabbi Ḥananiah brought it in the name of Rabbi Joḥanan: There was none of silver because it heats. But did we not state, this is one of the wonders which happened in the Temple, that just as they were putting it down hot, so they were removing it hot, “to put hot bread as on the day it was removed.” Rabbi Joshua ben Levi said, one does not mention wonders. They asked Rabbi Ila: If they did not have bread, may they leave it for the coming week? He said to them, it is written: “you shall put on the table the showbread before Me permanently.”Exodus 25:30 The showbread, even disqualified. Solomon made ten tables: “Solomon made ten tables and deposited them in the Temple Hall, five to the right and five to the left.”2 Chronicles 4:8 If you would say, five to the North and five to the South, but the table is only qualified in the North, as it is said, “and the table put on the North side.”Exodus 26:35 Why does the verse say, “five to the right and five to the left”? Five to the right of Moses’s table, and five to its left. Nevertheless, only Moses’s was used, as it is said, “the table on which is the showbread.” Rabbi Yose ben Rabbi Judah says, all of them were used, for it is said, “the tables on which the showbread is.”2 Chronicles 4:19 It was stated: They were put East and West, the words of Rabbi. Rabbi Eleazar ben Rabbi Simeon says, they were put North and South. He who says East and West is understandable; all of them are proper for Service. He who says, North and South, would then not the table be in the South and the candelabrum in the North? But was it not stated, the table was in the middle of the Temple, more to the inside, about two cubits away from the wall to the North, and opposite it the candelabrum in the South. The golden altar was in the middle of the Temple, dividing the Temple, inside, a little bit drawn to the North. All were put inside of a third of the Temple. Solomon made ten candelabra, as it is said, “he made the ten candelabra according to its rules.”2 Chronicles 4:7 If you would say, five to the North and five to the South, but the candelabrum is only qualified in the South, as it is said, “and the candelabrum opposite the table on the South side.”Exodus 26:35 Why does the verse say, “five to the right and five to the left”? Five to the right of Moses’s candelabrum, and five to its left. Nevertheless, only Moses’s was kindled, as it is said, “and the golden candelabrum and its lights to kindle evening by evening.”2 Chronicles 13:11 Rabbi Yose ben Rabbi Judah says, all of them were kindled, for it is said, “the candelabra and their lights, to kindle them regularly in the Temple Hall, closed gold,”2 Chronicles 4:20-21 “and the flower,” “and the lights, and the pincers of gold, this uses up the gold.” These used up Solomon’s gold. Rav Judah in the name of Assi: Solomon took 1,000 talents of silver, put them repeatedly into the fire until they were reduced to one, to fulfill what is written, “from one talent of pure gold he made it.”Exodus 37:24 It was stated, Rabbi Yose ben Rabbi Judah said, it happened that the golden candelabrum which Moses made in the desert was in excess of one gold denar, and they returned it to the fire eighty times and it did not lose anything. This is correct. Before it is refined it loses a lot, once it is refined it will not miss anything.
Mishnah
4 Thirteen horns were in the Temple, and it was written on them: New sheqalim, and old sheqalim, nests, young birds for elevation sacrifices, wood, and incense, gold for the cover, and six for voluntary gifts. New sheqalim for the current year, and old ones, one who did not bring the past year, gives it for the next one. “Nests” are turtle doves and “young birds as elevation offerings” are pigeons, all for elevation offerings, the words of Rabbi Judah. But the Sages say, of “nests” one is a purification offering and one an elevation offering; “young birds as elevation offerings” are all elevation offerings. If one says, “I am obligated for wood logs,” he may not give less than for two logs; “incense,” he may not give less than for a fistful; “gold,” he may not give less than for a gold denar. “Six for voluntary gifts.” What did they do with this? One buys with it elevation offerings; the flesh is for the Eternal and the skins are for the priests. Jehoiada the High Priest gave this explanation: “It is a reparation offering, repairing, a reparation offering for the Eternal”Leviticus 5:19; this is the principle: Elevation offerings should be bought from anything coming because of sin or reparation; the flesh is for the Eternal and the skins are for the priests. It turns out that both parts of the verse are fulfilled, a reparation offering for the Eternal and reparation for the priests. And it says, money for reparation offerings and money for purification offerings are not to be brought to the Eternal’s House, it shall be for the priests.
Halakhah
It was stated: “Rabbi Judah said, there was no horn for nests in Jerusalem because of mix-up.” Maybe one of them would die and it turns out that moneys of dying purification sacrifices were mixed up in them. It was stated: A woman who said, I have to bring a nest, brings the money for the nest and puts it in the horn, and eats from sacred food without worry. And the priest does not worry that maybe moneys of dying purification sacrifices are mixed up in them. Rabbi Yose ben Rabbi Abun said, Rabbi Abba bar Mamal asked: If he said, I am obligated to offer a log, does he bring one log? Rabbi Eleazar said, a Mishnah says that each one is a separate sacrifice, as we have stated, “two, holding in their hands two wooden logs.” This adds single logs. Rabbi Joshua ben Levi said, their width was like an engraver’s cubit, and its width a dwarf cubit. Rabbi Onias in the name of Rabbi Immi: Like scales. Rabbi Samuel bar Rav Isaac said, because the place of the fire was only one cubit square, therefore they could only be a dwarf cubit. It was stated thus: One cubit the basis, one cubit the walkway, one cubit the enclosure, and one cubit the horns, and one cubit the fireplace. “Incense,” he may not give less than for a fistful. It is said here “remembrance” and it is said there, “remembrance.” Since “remembrance” there means a full fistful, so “remembrance” here must mean a full fistful. Since “remembrance” there means two fistfuls, does “remembrance” here mean two fistfuls? Rabbi La said, they inferred fistfuls only from the showbread. Since there a deficient fistful is disqualified, also here a deficient fistful is disqualified. Rabbi Yose said, the word of Rabbi Ila implies that one who volunteers a flour offering brings it according to the High Priest’s fistful. Rabbi Ḥizqiah in the name of Rabbi Jeremiah: even according to the owner’s fistful. “Gold,” he may not give less than for a gold denar. Rabbi Eleazar said, only if he mentioned minting. But if he did not mention a coin he may even bring a hook. “Six for voluntary gifts.” Ḥizqiah said, corresponding to the six clans. Bar Pedaiah said, corresponding to seven animals: bull, and calf, and he-goat, ram, and lamb, and kid goat. Samuel said, corresponding to six sacrifices: the nests of the sufferer from gonorrhea, the nests of the sufferer from flux, the nests of the new mother, purification sacrifices, and reparation sacrifices, flour offerings, and the Tenth of an Ephah. Rabbi Joḥanan said, because the gifts were many, they added many horns for it. “when they were finished they brought before the king and Jehoiada”2 Chronicles 24:14 etc. Rabbi Samuel ben Naḥman in the name of Rabbi Jonathan said, two voluntary gifts. Rabbi Ishmael stated, one gift. But is it not written, “the king commanded and they made a chest and put it at the outside of the gate of the Eternal’s House.”2 Chronicles 24:8 Rav Ḥuna said, because of those impure. Rabbi Ḥuna in the name of Rav Joseph: Because of “but silver cups would not be made in the Eternal’s House.” Things similar to silver cups would not be made in the Eternal’s House.
Mishnah
1 Coins which are found between the sheqalim and the voluntary gifts, if closer to sheqalim they have to be given to sheqalim, closer to voluntary gifts to voluntary gifts; in the middle they have to be given to voluntary gifts. Between wood and incense, if closer to wood they have to be given to wood, closer to incense to incense; in the middle they have to be given to incense. Between nests and young birds for elevation sacrifices, if closer to nests they have to be given to nests, closer to young birds for elevation sacrifices to young birds for elevation sacrifices; in the middle they have to be given to young birds for elevation sacrifices. Between profane money and Second Tithe, if closer to profane money they have to be given to profane money, closer to Second Tithe to Second Tithe; in the middle they have to be given to Second Tithe. This is the principle: one follows proximity; in the middle one is stringent.
Halakhah
“Coins which are found between the sheqalim and the voluntary gifts,” etc. It would only be necessary between sheqalim and nests! They were arranged like a snail. Would it not be necessary that it is given to sheqalim? Some want to say, maybe they would remain with the excess of the lodge. Some want to say, in the middle it is as if he died. Rabbi Yasa said, when I was still there, I heard the voice of Rav Judah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to the gift account. The excess of his tenth of an ephah, Rabbi Joḥanan said, one shall bring them to the Dead Sea. Rabbi Eleazar said, it shall fall to the gift account. And it is difficult. May a purification offering be brought as elevation offering? Rabbi Ḥizqiah in the name of Rabbi Simeon ben Lakish: It is a stipulation of the Court that the excesses are brought as elevation sacrifices. By what is that woman atoned for? Rabbi Isaac said, it is a stipulation of the Court that the providers of nests also provide the disqualified ones. Would it not also be necessary between incense and wood, and frankincense, and gold for the cover? As it is stated at the end, “one follows nearness; in the middle one is stringent.”
Mishnah
2 Coins found near vendors of animals are always Tithe money. On the Temple Mount, profane. In Jerusalem, during the remainder of the year they are profane, during the holidays everything is Second Tithe. Of meat found in the Temple courtyard, limbs are elevation sacrifices and cuts purification sacrifices; in Jerusalem well-being sacrifices. In either case it has to lose its shape and be taken out to be disposed of by burning. If it was found in the countryside, limbs are carrion, cuts are permitted. On holidays, when meat is abundant, even limbs are permitted.
Halakhah
Would it not be necessarily holy on the Temple Mount? Rabbi Abba, Rabbi Ḥiyya in the name of Rabbi Joḥanan: There is a presumption that no priest will remove money from the lodge unless it is redeemed by an animal. Rabbi Eleazar in the name of Rabbi Hoshaia: Diversion of attention requires loss of shape. Rav Hoshaia said, the Mishnah says so, “it has to lose its shape and be taken out to be disposed of by burning.” Rabbi Yose says, this is correct. You may not eat it for maybe its shape is already lost. You may not burn it, for maybe its shape is not lost. Therefore it had to say, “it has to lose its shape and be taken out to be disposed of by burning.” Rabbi Crispus in the name of Rabbi Yose ben Rabbi Ḥanina: One flogs for carrion limbs because of carrion; and the Mishnah says so: “limbs are carrion, cuts are permitted.” Are cuts not really permitted? And similarly, one flogs for carrion limbs because of carrion. Rabbi Crispus in the name of Rabbi Yose ben Rabbi Ḥanina: If they were strung they are permitted. Ten stores, nine sell carrion and one sells kosher slaughtered meat, if it was switched, he worries. For what is found, one follows the majority. Ten stores, nine sell kosher slaughtered meat and one sells carrion, if it was switched, he worries. For what is found, one follows the majority. Rabbi Joḥanan said, what is in the hand of a Gentile is as found on a thoroughfare. Rabbi Eleazar ben Rabbi Ḥaggai was supporting Rabbi Mana. He saw an Aramean cutting from his horse and feeding his son. He said to him, that is what Rabbi Joḥanan said, what is in the hand of a Gentile is as found on a thoroughfare. He answered him, so said the great Rabbi Yose: Only if they saw him leaving a Jewish butcher shop. A man in Sepphoris went and wanted to buy red meat from a butcher, but he did not give to him. He told a Roman, who brought him. He said to him, did I not buy against your will? He retorted, did I not give carrion to him? Rabbi Jeremiah in the name of Rabbi Ḥanina: A case came before Rabbi who said, it is not believable to forbid the butcher shop of Sepphoris. Rav returned there and saw them taking things lightly and was restrictive with them. A man went to wash a piece of meat in the river. He forgot it and left. Then he went and wanted to sell it. Rav told him, it is forbidden to you, for I am saying the other one was carried away by the river and it brought another piece of carcass meat in its place. A man was carrying meat while walking in the market. A vulture came, seized it from his hand, and dropped it off. He came back and wanted to sell it. Rav told him, it is forbidden to you, for I am saying that it was carrying carcass meat, dropped it and took the other instead. Ginai swept away wineskins. The case came before Rabbi Isaac ben Eleazar who said, may the vintners recognize their knots. A sausage was found in the meeting room of the town council. The case came before Rabbi Jeremiah who said, may the butchers recognize their handiwork. A roast kid goat was found in the main street of Gufta. They permitted it because of two things, as a find, and because of the majority of passers-by. As a find, as it was stated: If one saves from before a lion, from before an army, from a surge of the sea, or the surge of a river, from a wide road, or a wide plaza, it belongs to him, since the owners give up on them. Because of the majority of passers-by, because of a Gentile’s slaughter. It turned out that it was from the House of Rabbi. A wheel of cheese was found in the hostelry of Levi. They permitted it because of two things, as a find, and because of the majority of passers-by. As a find, as it was stated: If one saves from before a lion, from before an army, from a surge of the sea, or the surge of a river, from a wide road, or a wide plaza, it belongs to him, since the owners give up on them. Because of the majority of passers-by, because of Gentile’s cheese. It turned out that it was from Rabbi Eleazar ben Rabbi Yose. Rabbi Mana said to Rabbi Yose, but do we not see that the rabbis publicize? He told him, if you had been there, you would not have taken it. Your father, Rabbi Jonah, did not say so, but he said, if only I would find it inside from the circular road. Even so, he found some and did not take it.
Mishnah
3 If it was found in the countryside, limbs are carrion, cuts are permitted. On holidays, when meat is abundant, even limbs are permitted. Rabbi Simeon said, the Court stipulated seven things, and this was one of them: If a Gentile sent his elevation offering from overseas and also sent its libations, they are brought from his property; otherwise they are brought from public money. Similarly, if a proselyte died and the estate includes well-being offerings; if he also has flour offerings they are brought from his property; otherwise they are brought from public money. It is a stipulation of the Court that the flour offering of a deceased High Priest be brought from public money; Rabbi Judah says, from his heirs, and it was brought whole. About salt and wood that the priests may use them, and about the Cow that one does not commit larceny with its ashes. And about disqualified nests that they be charged to the public; Rabbi Yose says, he who provides the nests provides the disqualified ones.
Halakhah
The elder Rabbi Hoshaia said to his son, this was taught for their monetary value. Rabbi Joḥanan said to him, does one say to a person, go and commit larceny with sacrifices? But they followed the majority of cases: If most 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. Rabbi Zeira 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. Rabbi Yose said to Rabbi Jacob bar Aḥa, is that not intentional misuse? He said to him, since it is a stipulation by the court, it is not intentional misuse. Rabbi Yasa said, when I was still there, I heard the voice of Rav Judah 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, Rabbi Joḥanan said, one shall bring them to the Dead Sea. Rabbi Eleazar said, it shall fall to gift. The tenth of an ephah from the High Priest. Rabbi Joḥanan said, he splits it and then dedicates. Rabbi Simeon ben Lakish said, he dedicates and afterwards splits it. A Mishnah disagrees with Rabbi Joḥanan: “He brings half of it; the other half is lost.” He explains it, because even the money has to be brought to the Dead Sea. A Mishnah disagrees with Rabbi Simeon ben Lakish: “It turns out that two halves are brought and two halves are lost.” And it was stated on this: “If the first one’s, the second half should lose its shape and be brought to the place of burning.” He explains it following Rabbi Ishmael, for Rabbi Ishmael said, the issaron dedicates. “If a priest comes first to serve, he brings his Tenth and officiates himself.” The officiating of both a High Priest and a common priest who officiated before they brought their tenth of an ephah is valid. Rabbi Mana wanted to say, if on that very day he was appointed High Priest he brings two, one for his initiation and one as daily obligation. תּוּפִינֵי. It has to be תּוּפִינֵי when it is brought, it does not have to be תּוּפִינֵי early in the morning. But did we not state, “they place those who bake the baked goods to make the baked goods”? Rabbi Ḥiyya bar Ada said, to make the hot water to soften them. תּוּפִינֵי, Rabbi Yasa in the name of Rabbi Ḥanina, he fries them and after that bakes them. Rabbi Aḥa in the name of Rabbi Ḥanina, he bakes them and after that fries them. תּוּפִינֵי, they shall be baked cooked. Rabbi said, they shall be baked softly; Rabbi 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. He who says, they shall be baked softly is like him who says, he bakes them and after that fries them. Not only if he died, but even if he became impure; and even if he became disabled by a defect. Rabbi Judah bar Pazi stated from Bar Delaia: Even if he became disabled by a defect. “How do we know that if a High Priest dies and no other was appointed in his place, his flour offering is brought from the heirs? The verse says, ‘from his sons he shall make.’Leviticus 6:15 I could think that he should bring it in halves, the verse says, ‘it,’ entire, I said, the words of Rabbi Judah. Rabbi Simeon says, it only comes from the public, for it says, ‘an eternal law,’ ... ‘Totally it shall be burned,’ all is for burning.” Rabbi Abba bar Mamal asked, the system of Rabbi Simeon seems inverted. There he says, from the heirs, but here he says, from the public. Rabbi Ḥiyya bar Abba said, is that not a pertinent question? There came Rabbi Jacob bar Aḥa, Rabbi Abbahu in the name of Rabbi Joḥanan: It is a word from the Torah that it should be brought from the public. I could say, one should tax for it; they instituted that it should come from what is taken from the lodge. Rabbi Yose said, Rabbi Joḥanan asked: Entire in the morning and entire in the evening, or entire in the morning and nothing in the evening? Then it should be obvious to him, what about three log? Three log in the morning and three log in the afternoon, or a log and a half in the morning and a log and a half in the afternoon? Rabbi Ḥizqiah said, also the following was a problem for him: Two handfuls in the morning and two handfuls in the evening, or one handful in the morning and one handful in the evening? Rabbi Yose said, did they not infer the two handfuls from the sinner’s flour offering? Just as there two handfuls, also here two handfuls. Just as there it was problematic for him, so here it is problematic for him. Rabbi Ḥizqiah said, did one not infer the three log from the daily afternoon sacrifice? Since there are three log, so also here three log. Just as there it was problematic for him, so here it is problematic for him. Rabbi Samuel ben Naḥman in the name of Rabbi Jonathan: It would have been logical that one commits larceny with them, but they decided that one does not commit larceny with them. But did we not state: “‘it is ḥattat,’ this teaches that one commits larceny with it. With it one commits larceny, with its ashes one does not commit larceny.” Rabbi Abbahu said, at the beginning they were using it as a disinfectant and were putting it on their wounds and therefore they decided that one would commit larceny with it. When they were fenced in, they decided that one does not commit larceny with it. By what is that woman atoned for? Rabbi Isaac said, it is a stipulation of the Court that the providers of nests also provide the disqualified and the lost ones.
Mishnah
1 All spittle found in Jerusalem is pure except in the Upper Market, the words of Rabbi Meir. Rabbi Yose says, on all other days of the year, those in the middle of the road are impure, and those on the sides pure. On holidays, those in the middle of the road are pure and those on the sides impure since the minority will remove themselves to the sides. All implements which are found in Jerusalem on the road descending to the place of immersion are impure, on the way ascending they are pure since they were brought down on a way different from that on which they were brought up, the words of Rabbi Meir. Rabbi Yose says, all are pure except the bag and the rake set apart for graves. If a knife was found on the Fourteenth, one may slaughter with it immediately; on the Thirteenth one has to repeat and immerse. A dagger in either case one has to repeat and immerse. If the Fourteenth falls on a Sabbath, one may slaughter with it immediately; on the Fifteenth one may slaughter with it immediately. If it was tied to a knife its status is that of the knife.
Halakhah
“All spittle,” etc. Rabbi Abbin in the name of Rabbi Joshua ben Levi: A Gentile fortification was there. Rabbi Ḥanina said, they were stabbing wild donkeys in Jerusalem and the feet of the pilgrims were immersed in blood up to their knee joints. They came before the Sages who did not tell them anything. Rabbi Simeon bar Abba in the name of Rabbi Ḥanina: A Gentile fortification was there. Rabbi Simon in the name of Rabbi Joshua ben Levi: It happened that a mule of Rabbi’s household died and they declared its blood pure regarding the carcass. Rabbi Eleazar asked Rabbi Simon, how much? He did not take notice of him. He asked Rabbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rabbi Eleazar felt bad that Rabbi Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rabbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rabbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rabbi Ḥanin said, “your life will hang far from you,”Deuteronomy 28:66 that is one who buys a year’s supply of wheat, “you will be fearful night and day,” that is one who buys from the Saracen, “and you will not believe in your survival,” that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rabbi Joshua ben Bathyra testified about blood of carcasses that it is pure.” What does pure mean? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated: “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rabbi Judah; he who said “pure” follows Rabbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rabbi Judah was the instructor of the Patriarch. Did not Rabbi Abbahu say in the name of Rabbi Yose ben Ḥanina, they did not decide about spittle in Jerusalem? Was it not said about this, Rabbi Abbin in the name of Rabbi Joshua ben Levi: A Gentile fortification was there? During the rest of the year the impure ones are walking on the path and the pure ones are walking on the shoulder. The pure ones walk without saying anything, the impure ones tell them, keep apart. During a holiday the pure ones are walking on the path and the impure ones are walking on the shoulder. The impure ones walk without saying anything, the pure ones tell them, keep apart. But did not Rabbi Abbahu say in the name of Rabbi Joḥanan, they did not decide about vessels in Jerusalem? Since they were found on the road descending to the place of immersion, it is proof. Abba Shaul used to call it “fingernail” since it is shaped like a fingernail. He who said מְרִיצָה because it quickly dispatches the stone to the cemetery. It was stated: If the knife was tied to it its status is that of the knife.
Mishnah
2 If a curtain became impure by derivative impurity, one immersed it inside and brought it back immediately. But if by original impurity, one immersed it outside and spread it out in the ante-court because it requires sundown. If it was new, one spreads it out on the roof of the stoa so the people could see its workmanship, which was beautiful. Rabban Simeon ben Gamliel says in the name of Rabbi Simeon, the son of the Executive Officer of the Temple: The thickness of a curtain was a hand-width. It was woven on 72 strings and each string was composed of 24 threads. Its length 40 cubits and its width 20 cubits; it was made for 820,000 denarii. Two were made every year and 300 priests were immersing it.
Halakhah
If it had said “thread,” one, “double,” two, “twisted,” three, “entwined,” six. There are four kinds, this makes 24. It was stated 32. If it had said “thread,” one, “double,” two, “twisted,” four, “entwined,” eight. There are four kinds, this makes 32. It was stated 48. If it had said “thread,” one, “double,” two, “plaited,” three, “twisted,” six, “entwined,” twelve. There are four kinds, this makes 48. “One verse says ‘embroidered work,’Exodus 26:36 and one verse says, ‘intelligent work.’Exodus 26:31 ‘Embroidered work,’ one face, ‘intelligent work,’ two faces.” Rabbi Judah and Rabbi Nehemiah, one said “embroidered work,” a lion on each side, “intelligent work,” a lion on one side and nothing on the other side. The other one said, “embroidered work,” a lion on one side and nothing on the other side, “intelligent work,” a lion on one side and an eagle on the other side. “It was made for 820,000 denarii.” Rabbi Isaac bar Bisna in the name of Samuel: exaggerated. There, we have stated: “Sometimes there were about 300 kor on it.” Rabbi Yose ben Rabbi Abun in the name of Samuel: exaggerated.
Mishnah
3 Flesh of most holy sacrifices which became impure either by original impurity or by derivative impurity, whether inside or outside, the House of Shammai are saying that everything has to be burned inside except what became impure outside by original impurity. The House of Hillel are saying that everything has to be burned outside except what became impure inside by derivative impurity. Rabbi Eliezer says, what became impure by original impurity, whether inside or outside, shall be burned outside. But what became impure by derivative impurity, whether inside or outside, shall be burned inside. Rabbi Akiva said, the place of its impurity is the place of its burning.
Halakhah
Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rabbi Joḥanan said, both these and those are words of the Torah. The House of Shammai is difficult for Rabbi Joḥanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rabbi Akiva, who said “the place of its impurity shall be the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rabbi Simeon, since Rabbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.
Mishnah
4 The limbs of the daily sacrifice are deposited on the lower part of the ramp to the West, those of the musaf sacrifices on the lower part of the altar. Those of the days of the New Moon on the rim on the top of the altar. Sheqalim and First Fruits apply only if there is a Temple, but tithes of grain, and tithes of animals, and firstlings, apply whether there is a Temple or there is no Temple. If somebody dedicates sheqalim or First Fruits, they are sanctified. Rabbi Simeon says, even if somebody designates First Fruits as holy, they are not holy.
Halakhah
“What is ‘the rim of the altar’? A cubit between two horns, on the place reserved for the feet of the priests walking.” Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence? Rabbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. Rabbi Jeremiah’s support is from the following: Between the song of the Sabbath and the song of the New Month, the song of the New Month has precedence. Rabbi Yose said, there is a difference there since Rabbi Ḥiyya said in the name of Rabbi Joḥanan: To make a proclamation to publicize that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other. Did sheqalim therefore become holy? Rabbi Simeon ben Judah in the name of Rabbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver denar. Rabbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As it was stated, today one neither dedicates as a sacrifice, nor dedicates one’s value, nor dedicates as ḥerem, nor does one collect. If somebody dedicated as a sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rabbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rabbi Yudan from Antodria asked Rabbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there, maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rabbi Simeon.
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