Wenn man seinen Schekel gab, damit sein Freund für ihn gab, und er ging und gab es für sich —Wenn der Beitrag (für Opfergaben) geleistet wurde [bevor der Schekel dem Schatzmeister gegeben wurde], hat er [der Bote, der ihn für sich selbst gegeben hat] entweiht (Tempelbesitz). [Denn sobald der Beitrag aufgrund dessen geleistet wurde, was gesammelt werden würde, befand sich dieser Schekel, den sein Freund ihm gegeben hatte, um ihn zu geben, im Besitz des Tempels, so dass er davon profitierte, als er ihn für sich selbst gab Tempelbesitz. Denn hätte er es nicht gegeben, hätten sie ihm ein Versprechen abgenommen, wie wir oben erfahren haben (1: 3): "Von dem Zeitpunkt an, als sie im Tempel saßen, begannen sie, Versprechen zu machen. Es wird also festgestellt, dass er es ist." Er profitiert vom Tempelbesitz und haftet für mich'ilah (Entweihung) Opfergabe.] Wenn jemand seinen Schekel aus den Geldern von Hekdesh (Tempelbesitz) gab [Wenn er Gelder in der Hand hatte, die der Tempelpflege gewidmet waren, und dachte, dass sie Chullin (nicht geweiht) waren, gab er seine Schekel von ihnen], und der Beitrag wurde geleistet und ein Tier [von diesem Beitrag gekauft und] geopfert — dann haftet er [der den Schekel gegeben hat] für mich'ilah Opfer, [aber nicht vorher. Denn dieses Hekdesh blieb Hekdesh, wie es war, wo immer es war, ohne sich zu ändern. Und als das Tier geopfert wurde und er (der Tempelschatzmeister) beabsichtigte, dass es aus dem Geld aller sein sollte, die den Schekel der Lishkah (dem Fonds für Opfer) gegeben hatten, ist es, als hätte er (der Geber) das Tier mit erworben diese Gelder von Hekdesh und opferte es. Er profitiert also davon, dass sie ihm kein Versprechen für seinen Schekel abgenommen haben und er für ein Ich haftet'ilah Opfer. Und auch in erster Linie, wo sein Freund ihm den Schekel gab, um für ihn zu geben, und er es für sich selbst gab, und er für ein Ich haftet'Dies ist auch dann der Fall, wenn das Tier geopfert wurde, nachdem der Beitrag geleistet wurde. Der Grund, warum dies in erster Instanz nicht angegeben wurde, ist, dass es für die letztere Instanz erwartet wurde, in der das Ich'ilah wird in beiden Fällen erklärt. Der Grund, warum es kein Ich gibt'ilah sofort, obwohl er bereits profitiert (indem er kein Versprechen von ihm verlangt), bin ich'ilah erhält nur, wenn man hekdesh in chullin umwandelt; aber wenn er (eine Sorte) Hekdesh in (eine andere Sorte) Hekdesh umwandelt, obwohl er davon profitiert, bin ich da'ilah erst nachdem ein akt im zweiten hekdesh ausgeführt wurde. Dies wird in den Yerushalmi bestätigt.] If (einer gab seinen Schekel) aus den Geldern von ma'aser sheni oder aus den Geldern von shevi'ith, er isst gegen sie. [Er bringt einen Schekel und sagt: "Wo immer die Mutter ist'aser sheni oder shevi'Das heißt, sie sollen gegen diesen Schekel eingelöst werden. Für Shevi'es "nimmt" seine Gelder ein, wie es Hekdesh tut. Und er isst Früchte, die er mit diesem Geld in Jerusalem gegen ma gekauft hat'aser sheni; oder er isst sie in der Heiligkeit von Shevi'Wenn die eingelösten Früchte die von Shevi waren'ith.]
Bartenura on Mishnah Shekalim
הנותן שקלו לחבירו לשקול על יד – for him, and the agent went and paid the Shekel (i.e., half-shekel) on his own behalf.
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English Explanation of Mishnah Shekalim
Introduction
This mishnah deals with various scenarios in which a person paid his shekel from money which did not belong to him.
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Bartenura on Mishnah Shekalim
אם נתרמה התרומה – prior to his giving the Shekel to the treasurer.
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English Explanation of Mishnah Shekalim
One who gave his shekel to his fellow to pay it on his behalf, but [his fellow] paid it on behalf of himself: if the appropriation had already been made [his fellow] is guilty of sacrilege. A person received a shekel from his friend to pay his friend’s shekel but then used this money to pay his own shekel. If the shekel had already been counted in the Temple’s appropriation (and an animal purchased with that money and sacrificed, see below), then he is guilty of sacrilege. Sacrilege means that one has misappropriated funds or property which belongs to the Temple. Since this shekel had already been counted as belonging to the Temple and indeed had already been used, his action counts as sacrilege. He must now bring a special sacrifice and restore the value of that which he misappropriated (a shekel) plus another fifth.
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Bartenura on Mishnah Shekalim
מעל – he who paid it (i.e., the Shekel) in on his own behalf, for as soon as the Terumah was appropriated on that which would be collected in the future, that specific Shekel that his fellow gave him to pay on his behalf was [already] in the sacred domain [of the Temple] and when he gave on his behalf, he benefitted from the sacred donations, for if he had not given this Shekel on his behalf, they would have exacted a pledge from him, as is taught in the Mishnah above in the first chapter (Mishnah 3), for from when they sat in the Temple, they began to take pledges and it was found that he benefitted from what belonged to the Temple, and he is liable for a sacrifice of sacrilege.
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English Explanation of Mishnah Shekalim
One who paid his shekel out of money belonging to the sanctuary: If the appropriation had already been made and an animal [bought out of the appropriation] had already been offered, he is guilty of sacrilege. In this case the person had in his possession money which he had previously donated to the Temple. He then tried to use that money to pay his shekel. Again the mishnah teaches that if the appropriation had already been made and if the shekel had been used to buy a sacrifice then he is guilty of sacrilege. We should note that according to the Talmud, in the previous section as well an animal had to have been sacrificed for it to be considered sacrilege.
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Bartenura on Mishnah Shekalim
השוקל שקלו מן ההקדש – the monies that were in his hand which were sanctified for the repair of the House, and when he thought that they were non-holy and donated his Shekel from them, and the Terumah had been appropriated, and they bought an animal with that Terumah and sacrificed it or obligated the person who made his donation a sacrifice of sacrilege but not before, because that which is sanctified [and belongs to the Temple] remains sanctified as it was in every place where he is and did not change. And when the animal was sacrificed, and he intended that it be from money, everyone who gave his Shekel in the Terumah of the Temple treasury is made as if he purchased the animal with those monies of Hekdesh/belonging to the Temple and sacrificed it and benefited because they did not have him take a pledge for his Shekel and he became liable for a sacrifice of sacrilege. But the first part of the Mishnah also as it is taught – when his fellow gave him his Shekel on his behalf and he gave the Shekel for himself that he committed sacrilege, that is, also when the animal was sacrificed after the Terumah had been appropriated, for if it had not been taught in the first part of the Mishnah because it relied upon the concluding part of the Mishnah which explains the sacrilege of both of them. And this is the reason that he doesn’t commit sacrilege immediately, even though he already benefitted, because there is no sacrilege other than removing from that which is sanctified [and belonging to the Temple] to that which is non-holy. But someone who removes [funds] from one sanctified area to [another] sanctified area, even though he benefitted, he does not commit sacrilege other than when something is done with the second sanctified [monies]. And this is proven in the Jerusalem Talmud.
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English Explanation of Mishnah Shekalim
[If he paid his shekel with] money that had been used to redeem the second tithe or the value of seventh year produce, he must eat food equal to its value. Second tithe is usually redeemed with money and then the money is brought to Jerusalem and used there to buy food. If one sells seventh year produce, the proceeds from the sale have the same rules and restrictions that the produce itself has any food which is purchased from this money must be used before seventh year produce must be removed from one’s house (which is when that type of food is no longer found in the field). In the case in this mishnah someone uses this money (second tithe or seventh year produce proceeds) to pay his shekel. What he must now do is take another shekel and use it as if it was second tithe or seventh year produce money. This is sufficient to restore the shekel that he used to pay his shekel tax.
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Bartenura on Mishnah Shekalim
יאכל כנגדן – He must bring a Shekel and state that every place which is Second Tithe or Seventh year produce will be redeemed by this Shekel, for the Seventh year – its additional worth is like that which is dedicated to the Temple and the produce purchased with that Shekel should be eaten in Jerusalem for the sake of Second Tithe or eat them in the holiness of the Seventh year if the produce that was redeemed was seventh year produce.
