Shekalim 6

שְלשָׁה עָשָר שוֹפָרוֹת, שְלשָה עָשָר שֻלְחָנוֹת, שְׁלשׁ עֶשְׂרֵה הִשְׁתַּחֲוָיוֹת, הָיוּ בַּמִקְדָּשׁ. שֶׁל בֵּית רַבָּן גַּמְלִיאֵל וְשֶׁל בֵּית רַבִּי חֲנַנְיָא סְגַן הַכֹּהֲנִים הָיוּ מִשְׁתַּחֲוִין אַרְבַּע עֶשְׂרֵה. וְהֵיכָן הָיְתָה יְתֵרָה, כְּנֶגֶד דִּיר הָעֵצִים, שֶׁכֵּן מָסֹרֶת בְּיָדָם מֵאֲבוֹתֵיהֶם שֶׁשָּׁם הָאָרוֹן נִגְנַז:

In the Temple there were thirteen shofroth [receptacles, narrow on top and broad on the bottom and bent like a shofar, because of the deceivers, that they not be able to put their hand in, seeming to be giving — and taking], and thirteen tables [Later it is explained why thirteen shofroth and thirteen tables and where they were placed], and thirteen bowings [Later it is explained where]. Those of the house of R. Gamliel and the house of R. Chaninah, the adjutant high-priest, performed fourteen bowings. And where was the additional one? Towards the woodshed [a lishkah where they stored all the wood for the (altar) wood pile, in the northeast corner of the ezrath nashim]; for they had a tradition from their forefathers that the ark was secreted there. [King Yoshiyahu instructed that it be secreted in the circuitous subterranean vaults that King Solomon constructed when he built the Temple, knowing that it would be destroyed, viz. (II Chronicles 35:3): "And he said to the Levites who instructed all of Israel … Place the holy ark in the house that Solomon built, etc." And with it were secreted the staff of Aaron, the jar of manna, and the flask of anointing oil.]

מַעֲשֶׂה בְּכֹהֵן אֶחָד שֶׁהָיָה מִתְעַסֵּק, וְרָאָה הָרִצְפָּה שֶׁהִיא מְשֻׁנָּה מֵחֲבֵרוֹתֶיהָ. בָּא וְאָמַר לַחֲבֵרוֹ. לֹא הִסְפִּיק לִגְמֹר אֶת הַדָּבָר עַד שֶׁיָּצְתָה נִשְׁמָתוֹ, וְיָדְעוּ בְיִחוּד שֶׁשָּׁם הָאָרוֹן נִגְנַז:

Once, a certain priest was engaged in his work [removing worms from wood. He had a blemish, and the work of blemished priests was to prepare wood for the (altar) wood pile (for all wood in which worms are found is unfit for the altar)] when he perceived one of the floor tiles to be different from the others. [It was not aligned with the other tiles and he realized that it had been removed and replaced.] He went to inform his friend of this, but could not finish what he had to say before his soul departed — and they knew for a certainty that the ark was secreted there.

וְהֵיכָן הָיוּ מִשְׁתַּחֲוִים, אַרְבַּע בַּצָּפוֹן, וְאַרְבַּע בַּדָּרוֹם, שָׁלשׁ בַּמִּזְרָח, וּשְׁתַּיִם בַּמַּעֲרָב, כְּנֶגֶד שְׁלשָׁה עָשָׂר שְׁעָרִים. שְׁעָרִים דְּרוֹמִיִּים סְמוּכִין לַמַּעֲרָב, שַׁעַר הָעֶלְיוֹן, שַׁעַר הַדֶּלֶק, שַׁעַר הַבְּכוֹרוֹת, שַׁעַר הַמָּיִם. וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר הַמַּיִם, שֶׁבּוֹ מַכְנִיסִין צְלוֹחִית שֶׁל מַיִם שֶׁל נִסּוּךְ בֶּחָג. רַבִּי אֱלִיעֶזֶר בֶּן יַעֲקֹב אוֹמֵר, בּוֹ הַמַּיִם מְפַכִּים וַעֲתִידִין לִהְיוֹת יוֹצְאִין מִתַּחַת מִפְתַּן הַבַּיִת. לְעֻמָּתָן בַּצָּפוֹן סְמוּכִין לַמַּעֲרָב, שַׁעַר יְכָנְיָה, שַׁעַר קָרְבָּן, שַׁעַר נָשִׁים, שַׁעַר הַשִּׁיר. וְלָמָּה נִקְרָא שְׁמוֹ שַׁעַר יְכָנְיָה, שֶׁבּוֹ יָצָא יְכָנְיָה בְּגָלוּתוֹ. בַּמִּזְרָח, שַׁעַר נִיקָנוֹר, וּשְׁנֵי פִשְׁפְּשִׁין הָיוּ לוֹ, אֶחָד בִּימִינוֹ וְאֶחָד בִּשְׂמֹאלוֹ. וּשְׁנַיִם בַּמַּעֲרָב שֶׁלֹּא הָיָה לָהֶם שֵׁם:

And where did they bow? [The thirteen bowings mentioned above (6:1) — Where were they performed?] Four in the north, four in the south, three in the east, and two in the west, corresponding to thirteen gates. The southern gates, extending to the west: the Upper Gate [The Temple Mount rose in a slant from east to west. The gate near the west is the Upper Gate. After it came ] the Gate of Kindling [the gate of the wood lishkah, in the south of the azarah, so-called because they brought through it the wood for the altar wood pile], the Gate of the Bechoroth [through which they brought the bechoroth (the firstlings) slaughtered in the south], and the Water Gate. Why is it called "the Water Gate?" For through it is brought the flask of water for the festival (Succoth) libation. R. Eliezer b. Yaakov says: For from it water oozed and was destined to issue forth from under the threshold of the Temple [viz. (Ezekiel 47:2): "And, behold, water oozing (mefakim) from the right side," i.e., from the south, which is called right, as in (Psalms 89:13): "North and right." Ezekiel saw it (the water) in a prophetic vision issuing forth from the holy of holies, spreading apart like the proboscides of locusts, and, when reaching this gate, gathering strength, attaining to the fullness of the mouth of a flask (pach), for which reason it is called "mayim mefakim."] Corresponding to them in the north, extending west: the Gate of Yechanyah, the Gate of the Offering, [through which holy of holies are brought, which are slaughtered in the south], the Gate of the Women, [through which the women enter to place their hands upon their offerings (This, according to R. Yossi, who says that women may do so; and, according to R. Yehudah and R. Shimon, to stand by their offering], the Gate of the Song, [through which musical instruments were brought]. Why was it called "the Gate of Yechanyah"? For through it Yechanyah went to his exile [when he went to the Temple to bow down and to be granted leave in going to exile in Bavel; and he went out through that gate.] In the east, the Gate of Nikanor [(see Yoma 38a)]. There were two wickets in it, one on the right, one on the left, and two in the west, without names. [There were small gates within the large gates, which are also included in the thirteen. And even though the Gate of the Hearth also had a wicket, it is not reckoned, having been very small, whereas these were larger. This Mishnah of the thirteen gates is stated in the Yerushalmi to be in accordance with Abba Yossi b. Chanan; but the sages say that there were seven gates to the azarah and they hold these thirteen bowings to correspond to the thirteen breaches made by the Greek kings in the azarah. When the Hasmonean kings gained the upper hand and defeated them and closed the breaches, they instituted thirteen bowings, one for each closed breach.]

שְׁלשָׁה עָשָׂר שֻׁלְחָנוֹת הָיוּ בַּמִּקְדָּשׁ, שְׁמוֹנֶה שֶׁל שַׁיִשׁ בְּבֵית הַמִּטְבְּחַיִם, שֶׁעֲלֵיהֶן מְדִיחִין אֶת הַקְּרָבַיִם. וּשְׁנַיִם בְּמַעֲרַב הַכֶּבֶשׁ, אֶחָד שֶׁל שַׁיִשׁ וְאֶחָד שֶׁל כֶּסֶף עַל שֶׁל שַׁיִשׁ הָיוּ נוֹתְנִים אֶת הָאֵבָרִים, עַל שֶׁל כֶּסֶף כְּלֵי שָׁרֵת. וּשְׁנַיִם בָּאוּלָם מִבִּפְנִים עַל פֶּתַח הַבַּיִת, אֶחָד שֶׁל שַׁיִשׁ וְאֶחָד שֶׁל זָהָב, עַל שֶׁל שַׁיִשׁ נוֹתְנִין לֶחֶם הַפָּנִים בִּכְנִיסָתוֹ, וְעַל שֶׁל זָהָבּ בִּיצִיאָתוֹ, שֶׁמַּעֲלִין בַּקֹּדֶשׁ וְלֹא מוֹרִידִין. וְאֶחָד שֶׁל זָהָב מִבִּפְנִים, שֶׁעָלָיו לֶחֶם הַפָּנִים תָּמִיד:

There were thirteen tables in the Temple: eight of marble in the slaughterhouse, where the entrails were rinsed; (there were) two on the west of the ramp — one of marble, the other of silver. On the marble table the limbs were placed. [After they had been cut, they were arranged on the table until the Cohanim offered them up. They were not made of silver or gold (though "there is no poverty in a place of wealth") for gold and silver heat and spoil (the flesh) whereas marble cools and keeps it from spoiling. (They did not rely upon the miracle of flesh never having spoiled in the Temple.)] On the silver table, they kept the ministering vessels [that they took out every morning, ninety-three ministering vessels, as explained in Tamid)]. And there were two in the ulam (the hall) inside, at the entrance of the Temple, one of marble and one of silver. On the marble table they would place the show-bread upon entering [i.e., after it was baked, before it was arranged on the (inner) table.] And on the gold table they would place it upon leaving [and it remained there until it was distributed (to the Cohanim)]. For "we raise in holiness and do not lower." [Since it was removed from the (inner) table of gold, we do not "lower" it to one of silver.] And there was one of gold within on which the show-bread constantly sat.

שְׁלשָׁה עָשָׂר שׁוֹפָרוֹת הָיוּ בַּמִּקְדָּשׁ, וְכָתוּב עֲלֵיהֶם, תִּקְלִין חַדְתִין וְתִקְלִין עַתִּיקִין, קִנִּין וְגוֹזְלֵי עוֹלָה, עֵצִים, וּלְבוֹנָה, זָהָב לַכַּפֹּרֶת. שִׁשָּׁה, לִנְדָבָה. תִּקְלִין חַדְתִּין, שֶׁבְּכָל שָׁנָה וְשָׁנָה. עַתִּיקִין, מִי שֶׁלֹּא שָׁקַל אֶשְׁתָּקַד, שׁוֹקֵל לְשָׁנָה הַבָּאָה. קִנִּין, הֵם תּוֹרִים. וְגוֹזְלֵי עוֹלָה, הֵן בְּנֵי יוֹנָה. וְכֻלָּן עוֹלוֹת, דִּבְרֵי רַבִּי יְהוּדָה. וַחֲכָמִים אוֹמְרִים, קִנִּין, אֶחָד חַטָאת וְאֶחָד עוֹלָה. וְגוֹזְלֵי עוֹלָה, כֻּלָּן עוֹלוֹת:

There were thirteen shofroth in the Temple (see 6:1). Upon them there was written (respectively): "new shekalim" [as explained in our Mishnah, the shekalim of the current year being placed there. When the time for the terumah arrived, the treasurer would take out all the shekalim in the shofar and place them in the lishkah for the terumah to be taken from them.], "old shekalim" [One who did not bring his shekel that year brings it the following year and places it in that shofar and the treasurer takes it and places it with the left-overs of the lishkah.], "kinin" [large turtle-doves], "burnt-offering fledglings" [small pigeons, all burnt-offerings. But those who bring obligatory kinin place the money or the birds in the hand of the Cohein and do not put money into the shofar. The Yerushalmi gives the reason as ta'arovoth ("admixture"), i.e., lest one of the givers of the kinin dies, so that there will be found to be mixed up with them (the other monies) the monies of a sin-offering whose giver has died and which must itself die (and not be offered as a sacrifice). The rabbis do not fear this, however, and they hold that in the shofar of "kinin" the monies of obligatory kinin are placed, and with all the monies found there, there are offered up one as a sin-offering; another, as a burnt-offering. And the second ("burnt-offering fledglings") is all donative, and they are all offered up as burnt-offerings. The halachah is in accordance with the sages.], "wood" [wherein one who donates for the wood pile places his money], "frankincense" [wherein one who donates frankincense places his money. The treasurers take the money from the shofar and buy frankincense for it, which is burnt upon the altar.], "gold for the kaporeth" [One who donates gold places it or its corresponding monies there, and it goes for the kaporeth, i.e., ministering vessels. For the sprinkling bowls are called "keforei (wipers) zahav (of gold)" (Ezra 1:10), I Chronicles 28:17), the Cohein wiping his finger on them between sprinklings and (blood) placings of the sin-offering, (what is left on the finger being unfit)]; and six (shofroth) were for gifts. [On the first was written "the surplus of a sin-offering"; on the second, "the surplus of a guilt-offering; on the third, the surplus of kinei zavim, zavoth, and yoldoth"; on the fourth, "the surplus of Nazirite offerings"; on the fifth, "the surplus of the guilt-offering of a leper"; on the sixth, "gift," unqualified. If one separated money for a sin-offering and bought a sin-offering, and he had money left over, he casts the surplus into the shofar inscribed "the surplus of a sin-offering." The surplus of a guilt-offering is cast into the shofar so inscribed, and thus with all. And whoever donates anything to the altar places his money in the shofar marked gift."] (In the shofar inscribed) "new shekalim," (there were placed) the shekalim of every (current) year. (In the shofar inscribed) "old shekalim," one who had not given the shekel the preceding year deposits it the following year. "Kinin" are turtle-doves and "burnt-offering fledglings" are young pigeons. And they are all burnt-offerings. These are the words of R. Yehudah. The sages say: "Kinin" — one a sin-offering; another, a burnt-offering; "burnt-offering fledgling" — all burnt-offerings.

הָאוֹמֵר, הֲרֵי עָלַי עֵצִים, לֹא יִפְחוֹת מִשְּׁנֵי גִּזְרִין. לְבוֹנָה, לֹא יִפְחוֹת מִקֹּמֶץ. זָהָב, לֹא יִפְחוֹת מִדִּינַר זָהָב, שִׁשָּׁה לִנְדָבָה, נְדָבָה מֶה הָיוּ עוֹשִׂין בָּהּ, לוֹקְחִין בָּהּ עוֹלוֹת, הַבָּשָׂר לַשֵּׁם, וְהָעוֹרוֹת לַכֹּהֲנִים. זֶה מִדְרָשׁ דָּרַשׁ יְהוֹיָדָע כֹּהֵן גָּדוֹל, (ויקרא ה) אָשָׁם הוּא אָשֹׁם אָשַׁם לַיְיָ. (זֶה הַכְּלָל), כֹּל שֶׁהוּא בָּא מִשּׁוּם חֵטְא וּמִשּׁוּם אַשְׁמָה, יִלָּקַח בּוֹ עוֹלוֹת, הַבָּשָׂר לַשֵּׁם, וְהָעוֹרוֹת לַכֹּהֲנִים. נִמְצְאוּ שְׁנֵי כְּתוּבִים קַיָּמִים, אָשָׁם לַה', וְאָשָׁם לַכֹּהֲנִים, וְאוֹמֵר, (מלכים ב יב), כֶּסֶף אָשָׁם וְכֶסֶף חַטָאוֹת לֹא יוּבָא בֵּית ה' לַכֹּהֲנִים יִהְיוּ:

If one says: "I shall give wood" [i.e., if he vows to give wood (for the Temple)], he may not give less than two pieces of wood [of the type that is arranged on the wood pile (of the altar). (Its size was known.) This is the case for one who vows to give wood; but if he wishes to give wood, he may give even one piece.], "frankincense" — he may not give less than a fistful, [this being the amount of frankincense coming with the meal-offering, viz. (Leviticus 6:8): "And he shall lift up from it with his fistful from the flour of the meal-offering and from its oil and all the frankincense" — Just as the lifting of the meal-offering is with a fistful, so the (amount for) the frankincense is a fistful. This is the case for one who vows; but if he wishes to give, he may give even a grain of frankincense.], "gold" — he may not give less than a dinar of gold. [This, if he specifies "coin"; but if he just says "gold," unqualified, he may bring even a tzinora, a kind of small fork.] Six (shofroth) were for gifts. What did they do with it? They would buy burnt-offerings — the flesh to the L rd and the skin to the Cohanim. This medrash was adduced by Yehoyada the high-priest (Leviticus 5:19): "It is a guilt-offering; he was guilty; a guilt-offering to the L rd." [The beginning of the verse seems to contradict the end. For " a guilt-offering" connotes the status and halachah of a gift-offering, i.e., that it is eaten by the Cohanim. And "a guilt-offering to the L rd" implies that it is all for the L rd. And Yehoyada expounded it thus: Whatever comes because of sin and guilt (as when he separated money for a sin-offering or a guilt-offering and there was a surplus), burnt-offerings are bought for that surplus — the flesh to the L rd and the skin to the Cohanim.] This is the rule: Burnt-offerings are to be bought for whatever comes because of sin or guilt. The flesh, for the L rd; the skin for the Cohanim. So that the two verses are satisfied: "a guilt-offering to the L rd" [— the flesh]; "a guilt-offering" to the Cohanim [— the skin]. And it is written [i.e., Where do we find this medrash of Yehoyada?] (II Kings 12:17): "The money for a guilt-offering and the money for sin-offerings shall not be brought into the house of the L rd. It shall be for the Cohanim." [This cannot mean that the Cohanim are to benefit from the monies dedicated for sin-offerings and guilt-offerings. The meaning must perforce be that the proceeds should go for something from which Cohanim do benefit, i.e., burnt-offerings, the skins belonging to the Cohanim.]