Wenn man sagt: "Ich werde Holz geben" [dh wenn er schwört, Holz (für den Tempel) zu geben], darf er nicht weniger als zwei Holzstücke [der Art, die auf dem Holzstapel angeordnet ist (des Altar). (Seine Größe war bekannt.) Dies ist der Fall für jemanden, der schwört, Holz zu geben; aber wenn er Holz geben will, kann er auch nur ein Stück geben.], "Weihrauch"—er darf nicht weniger als eine Handvoll geben [dies ist die Menge an Weihrauch, die mit dem Essensangebot einhergeht, nämlich. (3. Mose 6: 8): "Und er wird sich mit seiner Handvoll aus dem Mehl des Speisopfers und aus seinem Öl und dem ganzen Weihrauch davon erheben."—So wie das Aufheben des Essensangebots mit einer Handvoll erfolgt, so ist der (Betrag für) Weihrauch eine Handvoll. Dies ist der Fall für jemanden, der schwört; aber wenn er geben will, kann er sogar ein Weihrauchkorn geben.], "Gold"—er darf nicht weniger als einen Dinar Gold geben. [Dies, wenn er "Münze" angibt; aber wenn er nur "Gold" sagt, unqualifiziert, kann er sogar eine Tzinora mitbringen, eine Art kleine Gabel.] Sechs (Schofroth) waren für Geschenke. Was haben sie damit gemacht? Sie würden Brandopfer kaufen—das Fleisch zum L rd und die Haut zum Cohanim. Dieses Medrash wurde von Yehoyada, dem Hohepriester, angeführt (3. Mose 5,19): "Es ist ein Schuldopfer; er war schuldig; ein Schuldopfer an den Herrn." [Der Anfang des Verses scheint dem Ende zu widersprechen. Denn "ein Schuldopfer" bedeutet den Status und die Halacha eines Geschenkopfers, dh, dass es von den Cohanim gegessen wird. Und "ein Schuldopfer an den Herrn" impliziert, dass alles für den Herrn ist. Und Yehoyada erklärte es so: Was auch immer wegen Sünde und Schuld kommt (als wenn er Geld für ein Sündopfer oder ein Schuldopfer trennte und es einen Überschuss gab), werden Brandopfer für diesen Überschuss gekauft—das Fleisch für den Herrn und die Haut für die Kohanim.] Dies ist die Regel: Brandopfer sind für alles zu kaufen, was wegen Sünde oder Schuld kommt. Das Fleisch für den Herrn; die Haut für die Cohanim. Damit die beiden Verse erfüllt sind: "ein Schuldopfer an den Herrn" [—das Fleisch]; "ein Schuldopfer" an die Cohanim [—die Haut]. Und es steht geschrieben [dh wo finden wir diesen Medrash von Yehoyada?] (II Könige 12:17): "Das Geld für ein Schuldopfer und das Geld für Sündopfer sollen nicht in das Haus des L gebracht werden rd. Es soll für die Cohanim sein. " [Dies kann nicht bedeuten, dass die Cohanim von den Geldern profitieren sollen, die für Sünd- und Schuldopfer bestimmt sind. Die Bedeutung muss zwangsläufig sein, dass der Erlös für etwas verwendet werden soll, von dem Cohanim profitiert, dh Brandopfer, die Häute der Cohanim.]
Bartenura on Mishnah Shekalim
לא יפחות מב' גזרים – a person who donates an unspecified [amount of] wood should not donate less than two logs, like those that are arranged on the pile of wood on the altar in the Temple and their measurement is known. And especially, a person who donates an unspecified [amount of] wood, but a person who desires to bring even one piece of wood should bring it.
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English Explanation of Mishnah Shekalim
Introduction
The first half of our mishnah explains what one who volunteers to bring wood, frankincense or gold, three of the chests mentioned in yesterday’s mishnah (sections 5-7), must bring.
The second half of the mishnah deals with the eighth section of yesterday’s mishnah, which mentions the six boxes upon which was inscribed “for freewill offerings.”
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Bartenura on Mishnah Shekalim
לא יפחות מן קומץ – for this is the measure of frankincense that comes with the meal-offering as it is written (Leviticus 6:8): “A handful of the choice flour and oil of the meal offering shall be taken from it, with all the frankincense that is on the meal offering, [and this token portion shall be turned into smoke on the altar as a pleasing odor to the LORD].” Just as the lifting of the meal-offering is with a handful, so also the frankincense is with a handful, but if he wants to bring even a particle/drop of frankincense, he can bring it. But a person who donates gold unspecified, should not [bring] less than a Dinar of gold, but this is when he mentioned the shape/form of the coin. But, if he did not mention a coin, but just gold, unspecified, he brings even a hook/curved pin which is a kind of small fork.
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English Explanation of Mishnah Shekalim
One who says: “Behold, I am obligated to bring wood”, he may not bring less than two logs. [If he says: “Behold, I am obligated to bring] frankincense”, he may not bring less than a handful of it. [If he says: “Behold, I am obligated to bring] gold”, he may not bring less than a gold denar. This section spells out how much wood, frankincense or gold one must bring if one makes a vow to bring one of these items without specifying how much he will bring. If he specifies how much he will bring, then he brings that amount.
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Bartenura on Mishnah Shekalim
אשם הוא אשום אשם לה' – but this Biblical verse (Leviticus 5:19) is difficult from its beginning to its end. The words "אשם הוא"/”it is a guilt offering implies that his existence and his going, that which is eaten is for the Kohanim and the guilt-offering is for God, implying that it is all for God. But Jehoiada the [High] Priest expounded: "אשום אשם לה'" /”he has incurred guilt before the LORD”: Everything that comes on account of a sin and on account of guilt, for example, he separated monies for a sin-offering and a guilt-offering and there was a surplus from them, he should take that surplus as burnt-offerings. “The meat is for God, and the hides go to the Kohanim and it is found that these two Biblical verses are established. He has incurred guilt before God and a guilt offering to the priests. Where do we find this Midrash concerning Jehoiada, as it is written in II Kings (12:17) regarding Jehoiada? “Money brought as a guilt offering or as a sin offering was not deposited in the House of the LORD; it went to the priests.” But it is impossible to state that the money that was sanctified for the sake of a sin-offering and for the sake of a guilt-offering that the Priests should benefit from it, but by force, this is how it should be understood: They should make of it something from it that the Kohanim will benefit from – that is burnt offerings, for the hides go to the Kohanim.
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English Explanation of Mishnah Shekalim
“On six [was inscribed] “for freewill-offerings”: What was done with the freewill-offerings? They would buy with them burnt-offerings, the flesh [of which] was for the name [of God] and the hides for the priests. As we learned yesterday, on six of the chests was inscribed “freewill offerings.” The mishnah now teaches that this money was used to buy burnt offerings. The flesh of the offering would be completely burnt on the altar but the hides would go to the priests.
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English Explanation of Mishnah Shekalim
The following is the midrash which was expounded by Yehoyada the high priest: “It is a guilt-offering; it is a guilt offering, it goes to the Lord” (Leviticus 5:19). This is the general rule: anything which is brought because of a sin or because of guilt, they should purchase with it burnt offerings, the flesh [of which] was for the name [of God] and the hides for the priests. Thus the two verses are fulfilled: a guilt offering for the Lord and a guilt offering for the priests, and it says: “Money brought as a guilt offering or as a sin offering was not deposited in the House of the Lord; it went to the priests” (II Kings 12:17). In this section we read a midrash which explains how we derive the halakhah in the previous section, that the priests receive the hides and the flesh is totally burnt. This is justified through a midrashic reading of Leviticus 5:19, which I have translated to facilitate its midrashic understanding. This verse seems to state that a guilt offering goes to God like a burnt offering, whereas we know from other places that the guilt offering goes to the priests. Yehoyada solves this riddle by stating that any surplus from money dedicated to purchasing a sin or guilt offering is used to buy burnt offerings, the flesh goes to the altar and the hides go to the priest. This is the now the interpretation of the verse in II Kings 12 which contains an extended explanation of how Yehoyada would collect money for the Temple. Verse 17 states that “Money brought as a guilt offering or as a sin offering was not deposited in the House of the Lord; it went to the priests.” This cannot be explained to simply mean that money set aside to purchase guilt or sin offerings went directly to the priests, since they had to buy the sacrifices. Rather the explanation is that if money was left over after the requisite sacrifices were purchased, they would buy with it burnt-offerings as voluntary offerings, and they would keep the hides for themselves.
