Shekalim 4

הַתְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ, לוֹקְחִין בָּהּ תְּמִידִין וּמוּסָפִין וְנִסְכֵּיהֶם, הָעֹמֶר וּשְׁתֵּי הַלֶּחֶם וְלֶחֶם הַפָּנִים, וְכָל קָרְבְּנוֹת הַצִּבּוּר. שׁוֹמְרֵי סְפִיחִים בַּשְּׁבִיעִית, נוֹטְלִין שְׂכָרָן מִתְּרוּמַת הַלִּשְׁכָּה. רַבִּי יוֹסֵי אוֹמֵר, (אַף הָרוֹצֶה) מִתְנַדֵּב שׁוֹמֵר חִנָּם. אָמְרוּ לוֹ, אַף אַתָּה אוֹמֵר, שֶׁאֵינָן בָּאִין אֶלָּא מִשֶּׁל צִבּוּר:

The terumah [i.e., what they put into the baskets] — what did they do with it? They bought temidin (the daily burnt-offerings), mussafin (the additional offerings), their libations, the omer, the two loaves, the show-bread, and all the communal offerings [including the incense]. The watchers of after-growths on shevi'ith (the sabbatical year) take their pay from the terumah of the lishkah. [The "aftergrowths" are what grow of themselves from what was left of the harvest. Watchmen are paid to see to it that the poor do not pick them on the shevi'ith, and they are brought for the omer on Pesach and for the two loaves on Shavuoth, which come only from the new produce and from Eretz Yisrael. The watchmen may be paid from the terumah, for what is needed for the offering is as the offering itself in this regard.] R. Yossi says: If one wishes, he may donate his services as an unpaid watchman. [And even though he acquires the after-growths from hefker (renounced property) by watching them gratis and bringing them, so that they are his — R. Yossi holds that an individual offering can be converted to a communal one.] They said to him: Do you not agree that they (these offerings) may come only from the congregation? [And if he watched the after-growths gratis and brought them and acquired them, they are found not to come from the congregation (the rabbis holding that an individual offering cannot be converted to a communal one.) The halachah is in accordance with the sages.]

פָּרָה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁל זְהוֹרִית, בָּאִין מִתְּרוּמַת הַלִשְׁכָּה. כֶּבֶשׁ פָּרָה, וְכֶבֶשׁ שָׂעִיר הַמִּשְׁתַּלֵּחַ וְלָשׁוֹן שֶׁבֵּין קַרְנָיו, וְאַמַּת הַמַּיִם, וְחוֹמַת הָעִיר וּמִגְדְּלוֹתֶיהָ, וְכָל צָרְכֵי הָעִיר, בָּאִין מִשְּׁיָרֵי הַלִּשְׁכָּה. אַבָּא שָׁאוּל אוֹמֵר, כֶּבֶשׁ פָּרָה כֹּהֲנִים גְּדוֹלִים עוֹשִׂין אוֹתוֹ מִשֶּׁל עַצְמָן:

The red heifer and the goat that is sent [to Azazel] and the tongue of crimson come from the terumah of the lishkah. [Even though the red heifer is not slaughtered in the azarah, it comes from the terumah of the lishkah, Scripture calling it a "sin-offering." And the goat that is sent to Azazal (also comes from the terumah of the lishkah), for two goats must be taken and it is not known on which of them will fall "the lot to the L rd." The "tongue of crimson" here is the one thrown into the pyre of the red heifer. The same is true for the cedar-wood and the hyssop, but the tongue of crimson alone is adduced to distinguish it from the tongue of crimson of the sent-away goat.] The following come from what is left over in the lishkah: the bridge of the red heifer [They would make two bridges, one on top of the other, because of the (uncleanliness of) "the grave of the depth," from the Temple Mount to the Mount of Olives, over which they would conduct the red heifer], the bridge of the sent-away goat [They would make a kind of bridge leading outside of the city, over which the "sender" would take out the goat. This, because of the Babylonians, who would tear his hair, saying: "Take it and go (fast), and do not keep our sins here!"], the tongue between its horns [to ascertain if it whitened and the sins of Israel had been forgiven. Since the above are not prerequisites for offerings, they do not come from the terumah which had been separated for offerings, but from what remained in the lishkah after the terumoth had been separated], the water-duct, [which passed through the azarah, if it required repair], the city wall, its towers, and all the needs of the city [the digging of wells, pits, and caves, road repair, the setting up of markets, and the guarding of the city.] Abba Shaul says: The high-priests make the bridge of the red heifer from their own (resources). [The halachah is not in accordance with Abba Shaul.]

מוֹתַר שְׁיָרֵי הַלִּשְׁכָּה מֶה הָיוּ עוֹשִׂין בָּהֶן, לוֹקְחִין בָּהֶן יֵינוֹת, שְׁמָנִים וּסְלָתוֹת, וְהַשָּׂכָר לַהֶקְדֵּשׁ, דִּבְרֵי רַבִּי יִשְׁמָעֵאל. רַבִּי עֲקִיבָא אוֹמֵר, אֵין מִשְׂתַּכְּרִין מִשֶּׁל הֶקְדֵּשׁ וְלֹא מִשֶּׁל עֲנִיִּים:

The surplus of the left-overs of the lishkah [i.e., what is left over after the city needs have been satisfied] — What is done with it? Wine, oil, and meal is bought for it [and sold to those who need them for meal-offerings], and the profit goes to hekdesh. These are the words of R. Yishmael. R. Akiva says: One does not trade in hekdesh, [(for "there is no poverty in the place of wealth"; such trade is demeaning to hekdesh)], nor with what is designated for the poor, [lest a poor man come and there be nothing (on hand) to give him. The halachah is in accordance with Abba Shaul.]

מוֹתַר תְּרוּמָה מֶה הָיוּ עוֹשִׂין בָּהּ, רִקּוּעֵי זָהָב צִפּוּי לְבֵית קָדְשֵׁי הַקֳּדָשִׁים. רַבִּי יִשְׁמָעֵאל אוֹמֵר, מוֹתַר הַפֵּרוֹת לְקַיִץ הַמִּזְבֵּחַ, וּמוֹתַר הַתְּרוּמָה לִכְלֵי שָׁרֵת. רַבִּי עֲקִיבָא אוֹמֵר, מוֹתַר הַתְּרוּמָה לְקַיִץ הַמִּזְבֵּחַ, וּמוֹתַר נְסָכִים לִכְלֵי שָׁרֵת. רַבִּי חֲנַנְיָא סְגַן הַכֹּהֲנִים אוֹמֵר, מוֹתַר נְסָכִים לְקַיִץ הַמִּזְבֵּחַ, וּמוֹתַר הַתְּרוּמָה לִכְלֵי שָׁרֵת. זֶה וָזֶה לֹא הָיוּ מוֹדִים בַּפֵּרוֹת:

The surplus of terumah [i.e., what is left over in the baskets on Rosh Chodesh Nissan, when offerings are brought from the new terumah] — What is done with it? Gold plate overlay (is bought) for the holy of holies [for the floor and the walls.] R. Yishmael says: The surplus of fruits is for the "summertime of the altar." [R. Yishmael is consistent with his view, above, that with the left-overs of the lishkah, wine, oil, and meal are bought. The profit from their sale is called "the surplus of the fruits," that is, their gain from the fruits that they bought. ("the summertime of the altar":) When the altar is idle, burnt-offerings are bought from this surplus. Just as sweet things are put on the table after the meal, so, after the obligatory offerings of the day, these burnt-offerings are brought (when there are no vow and gift offerings and the altar is idle)] and the surplus of the terumah is for ministering vessels. [R. Yishmael expounds (II Chronicles 24:14): "…what was left over of the silver, and they made of it vessels fro the house of the L rd." Which silver has left-overs? The terumah of the lishkah.] R. Akiva says: The surplus of the terumah is for the "summertime of the altar," [it (the terumah of the lishkah) having been separated for the purpose of offerings], and the surplus of libations is for ministering vessels. [The Temple treasurers would provide monies to the wine, oil and meal merchants to supply them with the requirements of the meal-offerings and libations of the entire year. If a merchant agreed to supply three sa'ah for a sela and the market price became four sa'ah for a sela, he must give four sa'ah, and that (additional) sa'ah is called "the surplus of libations." Also, when they "measured out" to hekdesh, they would do so amply, (and the treasurer would measure frugally.) The ample measure is called "the surplus of libations." It would be used for ministering vessels, the libations being consecrated in ministering vessels.] R. Chananiah, the adjutant high-priest, says: The surplus of libations is for the "summertime of the altar" [for both the libations and the burnt-offerings are thoroughly consumed], and the surplus of the terumah is for the ministering vessels. Both [R. Akiva and R. Chanina] did not concede in respect of "fruits" [as R. Akiva says above: "One does not trade in hekdesh." The conclusion is that by condition of beth-din all of the surpluses go towards burnt-offerings; and this is the halachah.]

מוֹתַר הַקְּטֹרֶת מֶה הָיוּ עוֹשִׂין בָּהּ, מַפְרִישִׁין (מִמֶּנָּה) שְׂכַר הָאֻמָּנִין, וּמְחַלְּלִין אוֹתָהּ עַל שְׂכַר הָאֻמָּנִין, וְנוֹתְנִין אוֹתָהּ לָאֻמָּנִין בִּשְׂכָרָן, וְחוֹזְרִין וְלוֹקְחִין אוֹתָהּ מִתְּרוּמָה חֲדָשָׁה. אִם בָּא הֶחָדָשׁ בִּזְמַנּוֹ, לוֹקְחִין אוֹתָהּ מִתְּרוּמָה חֲדָשָׁה. וְאִם לָאו מִן הַיְּשָׁנָה:

The surplus of the incense [i.e., what is left over every year] — What is done with it [in order to burn it (in the sacrificial service) the following year? For there is no year where there is no surplus. For there were 368 portions of incense and three portions of which the high-priest would fill his hands on Yom Kippur. And not all of it could be contained in his hands (so that there was a surplus). What is more, there was a surplus every regular year (as opposed to a leap year), there being 354 days in the regular year.] They separate from it [i.e., from the lishkah], the wage of the artisans [the spice mixers. They (the Temple functionaries) take their (the artisans') wage from the terumah of the lishkah, have one of the treasurers acquire it on behalf of the artisans, and it (the money) becomes chullin. And even though hekdesh does not become chullin unless something becomes hekdesh in its stead, the terumah of the lishkah is different, beth-din being empowered to allocate it for several purposes. And after they acquire the money on behalf of the artisans], they redeem it (the incense) for the wage of the artisans. [The money is thus consecrated for the old terumah (that of the previous year)], it (the incense) is given to the artisans as their wage, and it is then re-purchased from them with (the money of) the new terumah. [This procedure is more "modest" (i.e., in keeping with the nature of hekdesh) than simply selling it and re-purchasing it.] If it came in its time, it is taken from the new terumah. [If the new shekalim were brought before Rosh Chodesh Nissan, which is the time for the new terumah, the surplus of the incense is bought from the new terumah through redemption, as explained above.] And if not, from the old. [If the new shekalim had not yet been brought, it (the surplus of the incense) is bought from the old terumah, if it had already been redeemed. And if it had not yet been redeemed, it is burnt (in the sacrificial service), for the new, not having arrived, the old must be used.]

הַמַּקְדִּישׁ נְכָסָיו וְהָיוּ בָּהֶן דְּבָרִים רְאוּיִין לְקָרְבְּנוֹת הַצִּבּוּר, יִנָּתְנוּ לָאֻמָּנִין בִּשְׂכָרָן, דִּבְרֵי רַבִּי עֲקִיבָא. אָמַר לוֹ בֶּן עֲזַאי, אֵינָהּ הִיא הַמִּדָּה, אֶלָּא מַפְרִישִׁין מֵהֶן שְׂכַר הָאֻמָּנִין, וּמְחַלְּלִין אוֹתָן עַל מָעוֹת הָאֻמָּנִין, וְנוֹתְנִין אוֹתָן לָאֻמָּנִין בִּשְׂכָרָן, וְחוֹזְרִין וְלוֹקְחִין אוֹתָן מִתְּרוּמָה חֲדָשָׁה:

If one makes his property hekdesh [("hekdesh," unqualified, reverting to Temple maintenance)] and it includes things appropriate for communal offerings [such as incense, or wine, oil, and meal], they may be given to (Temple) workmen as their wage. [And they become chullin, even though nothing becomes hekdesh in their stead, R. Akiva holding that hekdesh may be redeemed for labor, viz. (Exodus 25:8): "And let them make for Me a sanctuary, and I shall dwell in their midst" — the labor may be "financed" by hekdesh.] These are the words of R. Akiva. Ben Azzai said to him: "This is not of the measure." [That is, this "measure" that you prescribe is not the same as that prescribed above relative to the incense, and you should be consistent in your measures.] Rather, they separate from it the wage of the artisans, redeem it for the wage of the artisans, give it to the artisans as their wage, and then repurchase it with the new terumah (see 4:5), [hekdesh not being redeemed for labor. The halachah is in accordance with Ben Azzai.]

הַמַּקְדִּישׁ נְכָסָיו וְהָיְתָה בָּהֶן בְּהֵמָה רְאוּיָה לְגַבֵּי הַמִּזְבֵּחַ, זְכָרִים וּנְקֵבוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, זְכָרִים יִמָּכְרוּ לְצָרְכֵי עוֹלוֹת, וּנְקֵבוֹת יִמָּכְרוּ לְצָרְכֵי זִבְחֵי שְׁלָמִים, וּדְמֵיהֶן יִפְּלוּ עִם שְׁאָר נְכָסִים לְבֶדֶק הַבָּיִת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, זְכָרִים עַצְמָן יִקָּרְבוּ עוֹלוֹת, וּנְקֵבוֹת יִמָּכְרוּ לְצָרְכֵי זִבְחֵי שְׁלָמִים, וְיָבִיא בִּדְמֵיהֶן עוֹלוֹת, וּשְׁאָר נְכָסִים יִפְּלוּ לְבֶדֶק הַבָּיִת. רַבִּי עֲקִיבָא אוֹמֵר, רוֹאֶה אֲנִי אֶת דִּבְרֵי רַבִּי אֱלִיעֶזֶר מִדִּבְרֵי רַבִּי יְהוֹשֻׁעַ, שֶׁרַבִּי אֱלִיעֶזֶר הִשְׁוָה אֶת מִדָּתוֹ, וְרַבִּי יְהוֹשֻׁעַ חָלַק. אָמַר רַבִּי פַּפְּיַס, שָׁמַעְתִּי כְּדִבְרֵי שְׁנֵיהֶן, שֶׁהַמַּקְדִּישׁ בְּפֵרוּשׁ, כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר. וְהַמַּקְדִּישׁ סְתָם, כְּדִבְרֵי רַבִּי יְהוֹשֻׁעַ:

If one makes his property hekdesh, and it includes beasts fit for the altar, male and female — R. Eliezer says: The males are sold to those who need burnt-offerings and the females to those who need peace-offerings and the monies revert with the rest of the property to Temple maintenance. [He holds that "hekdesh," unqualified, reverts to Temple maintenance, even with things that are fit for the altar. But what is fit for the altar does not "evade" the altar. For if one dedicates whole (i.e., unblemished) animals for bedek habayith (Temple maintenance), they are redeemed only for the altar and the monies revert to bedek habayith.] R. Yehoshua says: The males themselves are sacrificed as burnt-offerings and the females are sold to those who need peace-offerings, and burnt-offerings are bought with their monies and the rest of the property reverts to bedek habayith. [He holds that what is fit for the altar may be assumed to have been dedicated to the altar. Therefore, the males themselves are sacrificed as burnt-offerings and the females are sold to those who need peace-offerings, and burnt-offerings are bought with their monies. But they themselves are not sacrificed as peace-offerings. For if one dedicates his property, he wishes it all to go to "on High." Therefore, beasts which are fit to be sacrificed as burnt-offerings are sacrificed as burnt-offerings and females are sold to those who need peace-offerings, and burnt-offerings are bought for their monies. For since they are fit for the altar, the sanctity of the altar attaches to them. And even the females, whose bodies are not fit for what he wishes to dedicate them for (i.e., burnt-offerings), still, since they are fit for offerings, in general, the sanctity of bedek habayith does not attach to them and burnt-offerings are bought for their monies.] R. Akiva says: I see (i.e., I prefer) the words of R. Eliezer to those of R. Yehoshua. For R. Eliezer "equalized his measure" (everything going to bedek habayith) and R. Yehoshua divided it (the animals to the altar; the rest, to bedek habayith)]. R. Papyas said: I heard (the ruling given) according to the words of both: that if one dedicates explicitly, [saying: "My animals and (the rest of) my property to hekdesh"], (the halachah is) in accordance with R. Eliezer. [For since he explicitly distinguished between them and yet did not say: "The animals to the altar and the property to bedek habayith," it is clear that he intended both to go to the same place (i.e., bedek habayith)]; but if one dedicates [all of his property] unexplicitly, (the halachah is) in accordance with R. Yehoshua. [For it may be assumed that his intent is to dedicate each thing for what it is fit. The halachah is in accordance with R. Akiva.]

הַמַּקְדִּישׁ נְכָסִים וְהָיוּ בָּהֶן דְּבָרִים רְאוּיִין עַל גַּבֵּי הַמִּזְבֵּחַ, יֵינוֹת, שְׁמָנִים וְעוֹפוֹת, רַבִּי אֶלְעָזָר אוֹמֵר, יִמָּכְרוּ לְצָרְכֵי אוֹתוֹ הַמִּין וְיָבִיא בִּדְמֵיהֶן עוֹלוֹת, וּשְׁאָר נְכָסִים יִפְּלוּ לְבֶדֶק הַבָּיִת:

If one makes his property hekdesh, and it includes things fit for the altar — wine, oil, flour, [which are fit for meal-offerings and libations], and birds [turtle-doves and young pigeons], R. Elazar [(This is the correct version, and not "R. Eliezer")] says: They are sold to those who need those things and burnt-offerings are bought with their monies and the rest of the property reverts to bedek habayith. [The rationale of R. Elazar is given in the Yerushalmi: It is written (Leviticus 22:18: "…of all of their vows and all of their free-will offerings, which they will present to the L rd as a burnt-offering" — All that they vow and give as gifts of the things that are presented to the L rd — even wine, oil, and flour — is to be a burnt-offering. I might think that he can offer for their monies a bird burnt-offering, or that if he dedicated a bird, he can offer it as a burnt-offering; it is, therefore, written (Ibid. 19): "…of the cattle, of the sheep, and of the goats." He can sacrifice of all that he donated, the burnt-offering of a beast alone.]

אַחַת לִשְׁלשִׁים יוֹם, מְשַׁעֲרִין אֶת הַלִּשְׁכָּה. כָּל הַמְקַבֵּל עָלָיו לְסַפֵּק סְלָתוֹת מֵאַרְבַּע, עָמְדוּ מִשָּׁלשׁ, יְסַפֵּק מֵאַרְבַּע. מִשָּׁלשׁ וְעָמְדוּ מֵאַרְבַּע, יְסַפֵּק מֵאַרְבַּע, שֶׁיַּד הֶקְדֵּשׁ עַל הָעֶלְיוֹנָה. וְאִם הִתְלִיעָה סֹלֶת, הִתְלִיעָה לוֹ. וְאִם הֶחְמִיץ יַיִן, הֶחְמִיץ לוֹ. וְאֵינוֹ מְקַבֵּל אֶת מְעוֹתָיו, עַד שֶׁיְּהֵא הַמִּזְבֵּחַ מְרַצֶּה:

Once every thirty days, the market price is established for the lishkah. [The price is established for wine, oil, and flour, to stand for thirty days. And they (the Temple buyers) buy what they need every day from the sellers of wine, oil, and meal for the stipulated sum. If the price rises, they do not give more, and if it falls, they give less.] All who take upon themselves to supply meal at four — if it stood at three, they must supply at four. If (they take upon themselves to supply flour) at three, and it stood at four, they must supply at four. For hekdesh always has the upper hand. [In the days of the grain, wine, and olive harvest, the treasurers would advance money to the merchant, who would take it upon himself to supply wine, oil, and flour for the entire year. And if at that time the market price were four sa'ah for a sela and it rose to three sa'ah for a sela, he must give it at four sa'ah for a sela. For hekdesh acquires (the purchase) with money, viz. (as per Leviticus 27:19): "And he shall give the money and it shall be his." And if he undertook to supply three sa'ah for a sela and the price fell to four sa'ah for a sela, he gives four sa'ah for a sela. For hekdesh is not inferior in this regard to hedyot (non-hekdesh), which acquires only at (the time of) meshichah ("drawing forth" the purchased object)]. And if the meal became wormy, it became wormy for him (the supplier). [Even if the Temple treasurer effected meshichah and paid for it, the responsibility is the merchant's.] And if the wine turned sour, it turned sour for him. And he does not receive his money until it (the meal or the wine) is accepted upon the altar. [Therefore, if the wine turns sour or the flour becomes wormy, the responsibility is the merchant's.]