Si quelqu'un donnait son shekel à son ami pour qu'il le donne pour lui, et qu'il allait le donner pour lui-même —si la contribution (pour les offrandes) avait été faite [avant que le sicle ne soit donné au trésorier], il [le messager, qui l'a donné pour lui-même] a profané (propriété du Temple). [Car dès que la contribution a été faite en raison de ce qui serait collecté, ce sicle que son ami lui avait donné pour lui, était en possession du Temple, de sorte que quand il l'a donné pour lui-même, il a bénéficié de Propriété du temple. Car s'il ne l'avait pas donné, ils auraient pris une promesse de sa part, comme nous l'avons appris ci-dessus (1: 3): "Dès le moment où ils se sont assis dans le Temple, ils ont commencé à prendre des engagements. Il se trouve donc être bénéficiant de la propriété du Temple et il est responsable d'un moi'ilah (offrande de profanation).] Si quelqu'un donnait son shekel de l'argent de hekdesh (propriété du Temple) [S'il avait dans sa main de l'argent dédié à l'entretien du Temple, et, pensant qu'ils étaient chullin (non-consacrés), il donnait son shekel de leur part], et la contribution a été faite et une bête [achetée à partir de cette contribution et] sacrifiée — alors celui [qui a donné le sicle] est responsable d'un moi'offrande ilah, [mais pas avant. Car ce hekdesh est resté hekdesh tel qu'il était partout où il était sans changer. Et quand la bête a été sacrifiée et qu'il (le trésorier du Temple) a voulu que ce soit de l'argent de tous ceux qui avaient donné le sicle à la lishkah (le fonds pour les sacrifices), c'est comme s'il (le donateur) avait acquis la bête avec l'argent de hekdesh et l'a sacrifié. Il en profite donc en ce qu'ils n'ont pas pris de gage de sa part pour son shekel et il est responsable d'un moi'offrande ilah. Et dans le premier cas, aussi, où son ami lui a donné le sicle à lui donner et il l'a donné pour lui-même, et il est responsable d'un moi'ilah offrande, cela aussi, c'est quand la bête a été sacrifiée après que la contribution a été faite. La raison pour laquelle cela n'a pas été indiqué dans le premier cas est que cela a été prévu pour le dernier cas, dans lequel le moi'ilah dans les deux cas est expliqué. La raison pour laquelle il n'y a pas de moi'ilah tout de suite même s'il en profite déjà (en ne lui faisant pas de gage) c'est que moi'ilah n'obtient que lorsqu'on convertit hekdesh en chullin; mais s'il convertit (une variété de) hekdesh en (une variété différente de) hekdesh, même s'il en profite, il y a moi'ilah seulement après qu'un acte est effectué dans le deuxième hekdesh. Ceci est confirmé dans le Yerushalmi.] Si (on a donné son shekel) de l'argent de ma'aser sheni ou de l'argent de shevi'avec, il mange contre eux. [Il apporte un sicle et dit: "Partout où le ma'aser sheni ou shevi'ils doivent être rachetés contre ce shekel. Pour shevi'ith "prend" dans son argent comme le fait hekdesh. Et il mange des fruits achetés avec cet argent à Jérusalem contre ma'aser sheni; ou il les mange dans la sainteté de shevi'avec si les fruits rachetés étaient ceux de shevi'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.
