sheqalim

MISHNAH: On the first of Adar one proclaims about sheqalim and about kilaim, and on the fifteenth of that month one reads the Esther scroll in fortified places, and one repairs the roads, and the streets, and water pools, and one looks after all public needs, and marks the graves, and also goes to inspect for kilaim.

HALAKHAH: “On the first of Adar one proclaims,” etc. Why on the first of Adar? So that Israel should bring their sheqalim in time and it should be disbursed from the new contributions to the treasury on time on the First of Nisan. And Rebbi Samuel ben Rav Isaac said, [the heave of the treasury] as at its start, as it is written, it was in the First month of the Second year, on the first of the month, that the Sanctuary was erected. It was stated hereto, on the day the Sanctuary was erected, on the same day the contribution was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated: This is the elevation sacrifice for a month at its New Moon. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think on any month of his choosing, it is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

Rebbi Ḥisqiah asked: But then the people in Babylonia proclaim about sheqalim on the start of the month. Was it not so that Israel should bring their sheqalim in time and it should be disbursed from the new contributions to the treasury on time on the First of Nisan? Rebbi Ulla asked before Rebbi Mana: Did we not state, “three times a year one disburses from the treasury, half a month before Passover, before Pentecost, before Tabernacles.” He told him, we may say, before Passover, from those near; before Pentecost, from those farther away, before Tabernacles, from those still farther away. He answered him, it was collected all at one time. And why did they say, “three times a year”? To make a procession of the occasion.

Rebbi Ḥisqiah asked: But then the people in Babylonia proclaim about sheqalim on the start of the month. Was it not so that Israel should bring their sheqalim in time and it should be disbursed from the new contributions to the treasury on time on the First of Nisan? Rebbi Ulla asked before Rebbi Mana: Did we not state, “three times a year one disburses from the treasury, half a month before Passover, before Pentecost, before Tabernacles.” He told him, we may say, before Passover, from those near; before Pentecost, from those farther away, before Tabernacles, from those still farther away. He answered him, it was collected all at one time. And why did they say, “three times a year”? To make a procession of the occasion.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman. Three contributions are mentioned in the paragraph, the contribution for the bases, the contribution for sheqalim, and the contribution for the Sanctuary. Speak to the Children of Israel, they shall take for me a contribution, that is the contribution for the bases. From any man of goodwill take my contribution, this refers to the contribution for sheqalim. This is the contribution which you shall take from them, that is the contribution for the Sanctuary. The contribution for the Sanctuary is for the Sanctuary, they may use it in any way they want. The contribution for sheqalim is for sacrifices, they may use it in any way they want, so that everybody’s part of it be the same. The contribution for the bases [is for the bases], the rich may not increase and the poor may not decrease. Rebbi Abun said, also in this paragraph are three contributions mentioned.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman. Three contributions are mentioned in the paragraph, the contribution for the bases, the contribution for sheqalim, and the contribution for the Sanctuary. Speak to the Children of Israel, they shall take for me a contribution, that is the contribution for the bases. From any man of goodwill take my contribution, this refers to the contribution for sheqalim. This is the contribution which you shall take from them, that is the contribution for the Sanctuary. The contribution for the Sanctuary is for the Sanctuary, they may use it in any way they want. The contribution for sheqalim is for sacrifices, they may use it in any way they want, so that everybody’s part of it be the same. The contribution for the bases [is for the bases], the rich may not increase and the poor may not decrease. Rebbi Abun said, also in this paragraph are three contributions mentioned.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman. Three contributions are mentioned in the paragraph, the contribution for the bases, the contribution for sheqalim, and the contribution for the Sanctuary. Speak to the Children of Israel, they shall take for me a contribution, that is the contribution for the bases. From any man of goodwill take my contribution, this refers to the contribution for sheqalim. This is the contribution which you shall take from them, that is the contribution for the Sanctuary. The contribution for the Sanctuary is for the Sanctuary, they may use it in any way they want. The contribution for sheqalim is for sacrifices, they may use it in any way they want, so that everybody’s part of it be the same. The contribution for the bases [is for the bases], the rich may not increase and the poor may not decrease. Rebbi Abun said, also in this paragraph are three contributions mentioned.

“Where were the agios credited to? Rebbi Meïr says, to the sheqalim. Rebbi Eleazar says, for voluntary offerings. Rebbi Simeon from Shezur says, gold sheeting, cover for the Holiest of Holies. Ben Azzai says, the money changers were taking them as their fees; but some say, for travel expenses.”

MISHNAH: One consolidates sheqalim to darics because of the difficulty of transport. Just as there were horns in the Temple, so were in the countryside. If the people of a city sent their sheqalim and these were stolen or lost, if the sums were disbursed they will have to swear to the Temple custodians, otherwise they will have to swear to the city dwellers who have to replace them by new sheqalim. If they were found or the thieves returned them, both are sheqalim and cannot be credited for the coming year.

MISHNAH: One consolidates sheqalim to darics because of the difficulty of transport. Just as there were horns in the Temple, so were in the countryside. If the people of a city sent their sheqalim and these were stolen or lost, if the sums were disbursed they will have to swear to the Temple custodians, otherwise they will have to swear to the city dwellers who have to replace them by new sheqalim. If they were found or the thieves returned them, both are sheqalim and cannot be credited for the coming year.

MISHNAH: One consolidates sheqalim to darics because of the difficulty of transport. Just as there were horns in the Temple, so were in the countryside. If the people of a city sent their sheqalim and these were stolen or lost, if the sums were disbursed they will have to swear to the Temple custodians, otherwise they will have to swear to the city dwellers who have to replace them by new sheqalim. If they were found or the thieves returned them, both are sheqalim and cannot be credited for the coming year.

MISHNAH: One consolidates sheqalim to darics because of the difficulty of transport. Just as there were horns in the Temple, so were in the countryside. If the people of a city sent their sheqalim and these were stolen or lost, if the sums were disbursed they will have to swear to the Temple custodians, otherwise they will have to swear to the city dwellers who have to replace them by new sheqalim. If they were found or the thieves returned them, both are sheqalim and cannot be credited for the coming year.

HALAKHAH: “One consolidates sheqalim to darics,” etc. Should one exchange them for a pearl? Perhaps the pearl would lose in value and the Temple treasury would suffer damage. As we have stated there, “All can be redeemed by money or monies-worth except for sheqalim” [and one does not redeem by implements;] and Rebbi Samuel bar Rav Isaac said, perhaps the implements would lose in value and the Temple treasury would suffer damage. Also here, perhaps the pearl would lose in value and the Temple treasury would suffer damage.

HALAKHAH: “One consolidates sheqalim to darics,” etc. Should one exchange them for a pearl? Perhaps the pearl would lose in value and the Temple treasury would suffer damage. As we have stated there, “All can be redeemed by money or monies-worth except for sheqalim” [and one does not redeem by implements;] and Rebbi Samuel bar Rav Isaac said, perhaps the implements would lose in value and the Temple treasury would suffer damage. Also here, perhaps the pearl would lose in value and the Temple treasury would suffer damage.

The Mishnah is about new sheqalim, but not about old sheqalim. And it was stated so: Old ones in the Temple, no old ones in the countryside. The Mishnah is about an unpaid trustee, but not about a paid keeper. Rav Abba said, even if you say about a paid keeper, if they were stolen, by an armed robber, if the were lost, as when his ship sank at sea. Rebbi Justus ben Rebbi Simon said, it follows him who said, one disburses on the account of what was collected and what was to be collected, but not following him who said one does not disburse on basis of what was collected nor what was secured by pledges.

The Mishnah is about new sheqalim, but not about old sheqalim. And it was stated so: Old ones in the Temple, no old ones in the countryside. The Mishnah is about an unpaid trustee, but not about a paid keeper. Rav Abba said, even if you say about a paid keeper, if they were stolen, by an armed robber, if the were lost, as when his ship sank at sea. Rebbi Justus ben Rebbi Simon said, it follows him who said, one disburses on the account of what was collected and what was to be collected, but not following him who said one does not disburse on basis of what was collected nor what was secured by pledges.

“If the people of a city sent their sheqalim and these were stolen or lost.” Rebbi Eleazar said, this is Rebbi Simeon’s, since Rebbi Simeon said, sancta for whose alienation he is responsible are like his own property. Rebbi Joḥanan said, it is everybody’s opinion, because of an instituted oath. Rebbi Joḥanan’s opinion is understandable; “they have to swear to the city dwellers who have to replace them by new sheqalim.” Is that Rebbi Simeon’s? Even though the city dwellers agreed to pay, Temple property cannot be released without an oath.

“If the people of a city sent their sheqalim and these were stolen or lost.” Rebbi Eleazar said, this is Rebbi Simeon’s, since Rebbi Simeon said, sancta for whose alienation he is responsible are like his own property. Rebbi Joḥanan said, it is everybody’s opinion, because of an instituted oath. Rebbi Joḥanan’s opinion is understandable; “they have to swear to the city dwellers who have to replace them by new sheqalim.” Is that Rebbi Simeon’s? Even though the city dwellers agreed to pay, Temple property cannot be released without an oath.

Somebody put aside his sheqel and it was lost. Rebbi Joḥanan said, he is responsible for its alienation until he delivers to the Temple trustee. Rebbi Simeon ben Laqish said, Temple property is Heaven’s at any place where it may be. A Mishnah disagrees with Rebbi Simeon ben Laqish: “they have to swear to the city dwellers who have to replace them by new sheqalim..” Still this is because of a regulation oath.

It was stated: The first ones fall to the new sheqalim, the second ones to the old sheqalim. Which ones are first and which ones are second? Rebbi Phineas ben Rebbi Ḥananiah and Rebbi Abba Mari. One said, those that the city dwellers sent first, but the other one said, those which came in to the hands of the Temple trustees first.

It was stated: The first ones fall to the new sheqalim, the second ones to the old sheqalim. Which ones are first and which ones are second? Rebbi Phineas ben Rebbi Ḥananiah and Rebbi Abba Mari. One said, those that the city dwellers sent first, but the other one said, those which came in to the hands of the Temple trustees first.

It is written, but a firstling which is born first to the Eternal by a domestic animal no person can declare holy. No holiness can fall on anything holy. What does he do? He brings a profane tetradrachma and says, the monies of Second Tithe wherever they be are redeemed by this tetradrachma; this is designated as Second Tithe and the others are declared sheqalim.

MISHNAH: If somebody collects coins and says, “these are for my sheqel,” the House of Shammai say, the excess is gift, but the House of Hillel say, the excess is profane. “That I shall take from these for my sheqel,” they agree that the excess is profane. “These are for a purification offering,” they agree that the excess is gift, “that I shall take from these for a purification offering,” they agree that the excess is profane. Rebbi Simeon said, what is the difference between sheqalim and a purification offering? It is that sheqalim have a fixed value and a purification offering has no fixed value. Rebbi Jehudah said, sheqalim also have no fixed value. When Israel returned from the Babylonian exile they gave as Temple tax darics, they continued to give sela`im, they continued to give minted coins, they wanted to give denars. Rebbi Simeon said, anyhow everybody gave the same, but for a purification offering, one brings for a tetradrachma, another for two, and still another for three.

MISHNAH: If somebody collects coins and says, “these are for my sheqel,” the House of Shammai say, the excess is gift, but the House of Hillel say, the excess is profane. “That I shall take from these for my sheqel,” they agree that the excess is profane. “These are for a purification offering,” they agree that the excess is gift, “that I shall take from these for a purification offering,” they agree that the excess is profane. Rebbi Simeon said, what is the difference between sheqalim and a purification offering? It is that sheqalim have a fixed value and a purification offering has no fixed value. Rebbi Jehudah said, sheqalim also have no fixed value. When Israel returned from the Babylonian exile they gave as Temple tax darics, they continued to give sela`im, they continued to give minted coins, they wanted to give denars. Rebbi Simeon said, anyhow everybody gave the same, but for a purification offering, one brings for a tetradrachma, another for two, and still another for three.

MISHNAH: If somebody collects coins and says, “these are for my sheqel,” the House of Shammai say, the excess is gift, but the House of Hillel say, the excess is profane. “That I shall take from these for my sheqel,” they agree that the excess is profane. “These are for a purification offering,” they agree that the excess is gift, “that I shall take from these for a purification offering,” they agree that the excess is profane. Rebbi Simeon said, what is the difference between sheqalim and a purification offering? It is that sheqalim have a fixed value and a purification offering has no fixed value. Rebbi Jehudah said, sheqalim also have no fixed value. When Israel returned from the Babylonian exile they gave as Temple tax darics, they continued to give sela`im, they continued to give minted coins, they wanted to give denars. Rebbi Simeon said, anyhow everybody gave the same, but for a purification offering, one brings for a tetradrachma, another for two, and still another for three.

HALAKHAH: “If somebody collects coins,” etc. Rebbi Yose in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these [are for my sheqel ], everybody agrees that the excess is gift. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these, everybody agrees that the excess is profane. Rebbi Ḥizqiah said, a Mishnah supports Rebbi Bevai, [as we have stated]: “Rebbi Simeon says, what is the difference between sheqalim and purification offerings? It is that sheqalim are a fixed sum but purification offerings have no fixed price.” Where do we hold? If about one who says, “that I shall bring my sheqel from these,” everybody agrees that the excess is profane. If about one who says, “that I shall bring my purification offering from these,” everybody agrees that the excess is gift. But we must deal with the case of one who says “these sheqalim”, since from the Torah they are a fixed amount the excess is profane, “purification offerings”, since their value is not a fixed amount from the Torah the excess is gift. How does Rebbi Simeon ben Laqish treat this? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of sheqalim is profane”? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of the tenth of an ephah” [is profane]? Still he explains it if he collects small change following the House of Hillel.

HALAKHAH: “If somebody collects coins,” etc. Rebbi Yose in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these [are for my sheqel ], everybody agrees that the excess is gift. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these, everybody agrees that the excess is profane. Rebbi Ḥizqiah said, a Mishnah supports Rebbi Bevai, [as we have stated]: “Rebbi Simeon says, what is the difference between sheqalim and purification offerings? It is that sheqalim are a fixed sum but purification offerings have no fixed price.” Where do we hold? If about one who says, “that I shall bring my sheqel from these,” everybody agrees that the excess is profane. If about one who says, “that I shall bring my purification offering from these,” everybody agrees that the excess is gift. But we must deal with the case of one who says “these sheqalim”, since from the Torah they are a fixed amount the excess is profane, “purification offerings”, since their value is not a fixed amount from the Torah the excess is gift. How does Rebbi Simeon ben Laqish treat this? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of sheqalim is profane”? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of the tenth of an ephah” [is profane]? Still he explains it if he collects small change following the House of Hillel.

HALAKHAH: “If somebody collects coins,” etc. Rebbi Yose in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these [are for my sheqel ], everybody agrees that the excess is gift. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these, everybody agrees that the excess is profane. Rebbi Ḥizqiah said, a Mishnah supports Rebbi Bevai, [as we have stated]: “Rebbi Simeon says, what is the difference between sheqalim and purification offerings? It is that sheqalim are a fixed sum but purification offerings have no fixed price.” Where do we hold? If about one who says, “that I shall bring my sheqel from these,” everybody agrees that the excess is profane. If about one who says, “that I shall bring my purification offering from these,” everybody agrees that the excess is gift. But we must deal with the case of one who says “these sheqalim”, since from the Torah they are a fixed amount the excess is profane, “purification offerings”, since their value is not a fixed amount from the Torah the excess is gift. How does Rebbi Simeon ben Laqish treat this? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of sheqalim is profane”? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of the tenth of an ephah” [is profane]? Still he explains it if he collects small change following the House of Hillel.

HALAKHAH: “If somebody collects coins,” etc. Rebbi Yose in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these [are for my sheqel ], everybody agrees that the excess is gift. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar, where do they disagree? If he collects small change. But if he says, these, everybody agrees that the excess is profane. Rebbi Ḥizqiah said, a Mishnah supports Rebbi Bevai, [as we have stated]: “Rebbi Simeon says, what is the difference between sheqalim and purification offerings? It is that sheqalim are a fixed sum but purification offerings have no fixed price.” Where do we hold? If about one who says, “that I shall bring my sheqel from these,” everybody agrees that the excess is profane. If about one who says, “that I shall bring my purification offering from these,” everybody agrees that the excess is gift. But we must deal with the case of one who says “these sheqalim”, since from the Torah they are a fixed amount the excess is profane, “purification offerings”, since their value is not a fixed amount from the Torah the excess is gift. How does Rebbi Simeon ben Laqish treat this? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of sheqalim is profane”? He explains it, if he collects small change following the House of Hillel. But did we not state, “the excess of the tenth of an ephah” [is profane]? Still he explains it if he collects small change following the House of Hillel.

MISHNAH: The excess of sheqalim is profane. The excess of a tenth of an ephah, the excess of nests of male sufferers from gonorrhea, the nests of female sufferers from flux, the nests of women after childbirth, or purification offerings, or reparation offerings, their excesses are gift. This is the principle: of anything brought for a sin or as reparation the excess is gift. The excess of elevation sacrifices is for elevation sacrifices, the excess of flour offerings is for flour offerings, the excess of well-being sacrifices is for well-being sacrifices, the excess of Pesaḥ is for well-being sacrifices. The excess of nezirim is for nezirim, the excess of a nazir is for gift.

HALAKHAH: “The excess of sheqalim is profane,” etc. Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to gift. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea. Rebbi Eleazar said, it shall fall to gift. The Mishnah disagrees with Rebbi Joḥanan: “The excess of sheqalim is profane The excess of a tenth of an ephah, the excess of nests of male sufferers from gonorrhea, the nests of female sufferers from flux, the nests of women after childbirth, or purification offerings, or reparation offerings, the excesses are gift.”. What does Rebbi Joḥanan do with this? He explains it as excess from the tenth of an ephah of the purification offering of any one in Israel.

HALAKHAH: “The excess of sheqalim is profane,” etc. Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to gift. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea. Rebbi Eleazar said, it shall fall to gift. The Mishnah disagrees with Rebbi Joḥanan: “The excess of sheqalim is profane The excess of a tenth of an ephah, the excess of nests of male sufferers from gonorrhea, the nests of female sufferers from flux, the nests of women after childbirth, or purification offerings, or reparation offerings, the excesses are gift.”. What does Rebbi Joḥanan do with this? He explains it as excess from the tenth of an ephah of the purification offering of any one in Israel.

It was stated: He disburses the first time in the name of the Land of Israel and in the name of all of Israel. The second time in the name of fortified cities and in the name of all of Israel. The third time in the name of Babylonia and the name of Media and in the name of all of Israel. It was stated: If he took from the first box, even if there was in the first box he shall take from the second. If he took from the second box, even if there was in the second box he shall take from the third. If the third was used up, he returns to the second; if the second was used up he returns to the first. If all three are emptied, one collects new sheqalim; Rebbi Meïr says, he has regress on the remainder, since Rebbi Meïr says, one commits me`ilah with the remainder, perhaps one needs them at the end.

MISHNAH: Thirteen horns were in the Temple, and it was written on them: New sheqalim, and old sheqalim, nests, young birds for elevation sacrifices, wood, and incense, gold for the cover, and six for voluntary gifts. New sheqalim for the current year, and old ones, one who did not bring the past year, gives it for the next one. “Nests” are turtle doves and “young birds as elevation offerings” are pigeons, all for elevation offerings, the words of Rebbi Jehudah. But the Sages say, of “nests” one is a purification offering and one an elevation offering; “young birds as elevation offerings” are all elevation offerings. If one says, “I am obligated for wood logs”, he may not give less than for two logs; “incense”, he may not give less than for a fistful; “gold”, he may not give less than for a gold denar. “Six for voluntary gifts.” What did they do with this? One buys with it elevation offerings; the flesh is for the Eternal and the skins are for the Cohanim. This explanation did Jehoyada the High Priest explain: It is a reparation offering, repairing, a reparation offering for the Eternal; this is the principle: Elevation offerings should be bought from anything coming because of sin or reparation; the flesh is for the Eternal and the skins are for the Cohanim. It turns out that both parts of the verse are fulfilled, a reparation offering for the Eternal and reparation for the Cohanim. And it says, money for reparation offerings and money for purification offerings are not to be brought to the Eternal’s House, it shall be for the Cohanim.

MISHNAH: Thirteen horns were in the Temple, and it was written on them: New sheqalim, and old sheqalim, nests, young birds for elevation sacrifices, wood, and incense, gold for the cover, and six for voluntary gifts. New sheqalim for the current year, and old ones, one who did not bring the past year, gives it for the next one. “Nests” are turtle doves and “young birds as elevation offerings” are pigeons, all for elevation offerings, the words of Rebbi Jehudah. But the Sages say, of “nests” one is a purification offering and one an elevation offering; “young birds as elevation offerings” are all elevation offerings. If one says, “I am obligated for wood logs”, he may not give less than for two logs; “incense”, he may not give less than for a fistful; “gold”, he may not give less than for a gold denar. “Six for voluntary gifts.” What did they do with this? One buys with it elevation offerings; the flesh is for the Eternal and the skins are for the Cohanim. This explanation did Jehoyada the High Priest explain: It is a reparation offering, repairing, a reparation offering for the Eternal; this is the principle: Elevation offerings should be bought from anything coming because of sin or reparation; the flesh is for the Eternal and the skins are for the Cohanim. It turns out that both parts of the verse are fulfilled, a reparation offering for the Eternal and reparation for the Cohanim. And it says, money for reparation offerings and money for purification offerings are not to be brought to the Eternal’s House, it shall be for the Cohanim.

MISHNAH: Thirteen horns were in the Temple, and it was written on them: New sheqalim, and old sheqalim, nests, young birds for elevation sacrifices, wood, and incense, gold for the cover, and six for voluntary gifts. New sheqalim for the current year, and old ones, one who did not bring the past year, gives it for the next one. “Nests” are turtle doves and “young birds as elevation offerings” are pigeons, all for elevation offerings, the words of Rebbi Jehudah. But the Sages say, of “nests” one is a purification offering and one an elevation offering; “young birds as elevation offerings” are all elevation offerings. If one says, “I am obligated for wood logs”, he may not give less than for two logs; “incense”, he may not give less than for a fistful; “gold”, he may not give less than for a gold denar. “Six for voluntary gifts.” What did they do with this? One buys with it elevation offerings; the flesh is for the Eternal and the skins are for the Cohanim. This explanation did Jehoyada the High Priest explain: It is a reparation offering, repairing, a reparation offering for the Eternal; this is the principle: Elevation offerings should be bought from anything coming because of sin or reparation; the flesh is for the Eternal and the skins are for the Cohanim. It turns out that both parts of the verse are fulfilled, a reparation offering for the Eternal and reparation for the Cohanim. And it says, money for reparation offerings and money for purification offerings are not to be brought to the Eternal’s House, it shall be for the Cohanim.

MISHNAH: Coins which are found between the sheqalim and the voluntary gifts, if closer to sheqalim they have to be given to sheqalim, closer to voluntary gifts to voluntary gifts; in the middle they have to be given to voluntary gifts. Between wood and incense, if closer to wood they have to be given to wood, closer to incense to incense; in the middle they have to be given to incense. Between nests and young birds for elevation sacrifices, if closer to nests they have to be given to nests, closer to young birds for elevation sacrifices to young birds for elevation sacrifices; in the middle they have to be given to young birds for elevation sacrifices. Between profane money and Second Tithe\4, if closer to profane money they have to be given to profane money, closer to Second Tithe to Second Tithe; in the middle they have to be given to Second Tithe. This is the principle: one follows proximity; in the middle one is stringent.

MISHNAH: Coins which are found between the sheqalim and the voluntary gifts, if closer to sheqalim they have to be given to sheqalim, closer to voluntary gifts to voluntary gifts; in the middle they have to be given to voluntary gifts. Between wood and incense, if closer to wood they have to be given to wood, closer to incense to incense; in the middle they have to be given to incense. Between nests and young birds for elevation sacrifices, if closer to nests they have to be given to nests, closer to young birds for elevation sacrifices to young birds for elevation sacrifices; in the middle they have to be given to young birds for elevation sacrifices. Between profane money and Second Tithe\4, if closer to profane money they have to be given to profane money, closer to Second Tithe to Second Tithe; in the middle they have to be given to Second Tithe. This is the principle: one follows proximity; in the middle one is stringent.

MISHNAH: Coins which are found between the sheqalim and the voluntary gifts, if closer to sheqalim they have to be given to sheqalim, closer to voluntary gifts to voluntary gifts; in the middle they have to be given to voluntary gifts. Between wood and incense, if closer to wood they have to be given to wood, closer to incense to incense; in the middle they have to be given to incense. Between nests and young birds for elevation sacrifices, if closer to nests they have to be given to nests, closer to young birds for elevation sacrifices to young birds for elevation sacrifices; in the middle they have to be given to young birds for elevation sacrifices. Between profane money and Second Tithe\4, if closer to profane money they have to be given to profane money, closer to Second Tithe to Second Tithe; in the middle they have to be given to Second Tithe. This is the principle: one follows proximity; in the middle one is stringent.

HALAKHAH: “Coins which are found between the sheqalim and the voluntary gifts,” etc. It would only be necessary between sheqalim and nests! They were arranged like a snail. Would it not be necessary that it be given to sheqalim? Some want to say, maybe they would remain with the excess of the lodge. Some want to say, in the middle it is as if he died. Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to the gift account. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea. Rebbi Eleazar said, it shall fall to the gift account.

HALAKHAH: “Coins which are found between the sheqalim and the voluntary gifts,” etc. It would only be necessary between sheqalim and nests! They were arranged like a snail. Would it not be necessary that it be given to sheqalim? Some want to say, maybe they would remain with the excess of the lodge. Some want to say, in the middle it is as if he died. Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to the gift account. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea. Rebbi Eleazar said, it shall fall to the gift account.

HALAKHAH: “Coins which are found between the sheqalim and the voluntary gifts,” etc. It would only be necessary between sheqalim and nests! They were arranged like a snail. Would it not be necessary that it be given to sheqalim? Some want to say, maybe they would remain with the excess of the lodge. Some want to say, in the middle it is as if he died. Rebbi Yasa said, when I still was there, I heard the voice of Rav Jehudah asking Samuel, if somebody had set his sheqel apart and died? He told him, they shall fall to the gift account. The excess of his tenth of an ephah, Rebbi Joḥanan said, one shall bring them to the Dead Sea. Rebbi Eleazar said, it shall fall to the gift account.

MISHNAH: The limbs of the daily sacrifice are deposited on the lower part of the ramp to the West, those of the musaf sacrifices on the lower part of the altar. Those of the days of the New Moon on the rim on the top of the altar. Sheqalim and First Fruits apply only if there is a Temple, but tithes of grain, and tithes of animals, and firstlings, apply whether there is a Temple or there is no Temple. If somebody dedicates sheqalim or First Fruits, they are sanctified. Rebbi Simeon says, even if somebody designates First Fruits as holy, they are not holy.

MISHNAH: The limbs of the daily sacrifice are deposited on the lower part of the ramp to the West, those of the musaf sacrifices on the lower part of the altar. Those of the days of the New Moon on the rim on the top of the altar. Sheqalim and First Fruits apply only if there is a Temple, but tithes of grain, and tithes of animals, and firstlings, apply whether there is a Temple or there is no Temple. If somebody dedicates sheqalim or First Fruits, they are sanctified. Rebbi Simeon says, even if somebody designates First Fruits as holy, they are not holy.

Did sheqalim therefore become holy? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those did not become holy. It was stated: A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as ḥerem, nor does one collect [heave and tithes]. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as ḥerem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.] Monies shall go to the Dead Sea. If he transgressed and dedicated, since Rebbi Simeon said, Rabban Joḥanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified. He said to him, there [because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Aḥawa in the name of Rav: Practice follows Rebbi Simeon.

“They added to them the lease of houses and the heave of sheqalim.” The lease of houses. Rebbi Jonah said, only if he said, this year. But if he said, one year, he pays from date to date. The heave of sheqalim, as Rebbi Samuel ben Isaac said, as at its start: It was in the First month of the Second year, on the first of the month, that the Sanctuary was erected. It was stated hereto, on the day the Sanctary was erected, on the same day the contribution was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated: This is theelevation sacrifice for a month at its New Moon. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think, on any month of his choosing, it is said here months, and it is said there months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

“They added to them the lease of houses and the heave of sheqalim.” The lease of houses. Rebbi Jonah said, only if he said, this year. But if he said, one year, he pays from date to date. The heave of sheqalim, as Rebbi Samuel ben Isaac said, as at its start: It was in the First month of the Second year, on the first of the month, that the Sanctuary was erected. It was stated hereto, on the day the Sanctary was erected, on the same day the contribution was collected. Rebbi Tabi, Rebbi Yoshia in the name of Cahana. It is said here months, and it is said there, months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan. Rebbi Jonah said, Rebbi Tabi left out the start and only quoted the end; this is not done since it was stated: This is theelevation sacrifice for a month at its New Moon. I could think that one should collect every month, the verse says at its New Moon for the months; at one New Moon one collects for all months of the year. I could think, on any month of his choosing, it is said here months, and it is said there months. Since months mentioned there are only counted from Nisan, so also months mentioned here are only counted from Nisan.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.

There, we have stated: “The only difference between a First Adar and a Second Adar is the reading of the Esther scroll and gifts to the poor”. Rebbi Simon in the name of Rebbi Joshua ben Levi, also proclamations regarding sheqalim and kilaim are between them. Rebbi Ḥelbo and Rav Ḥuna, Rav in the name of the Great Rabbi Ḥiyya: Everybody may fulfill his obligation on the Fourteenth, which is the time of its reading. Rebbi Yose said, this is correct. Did they not say,. one proclaims about sheqalim, so that Israel should bring their sheqalim in time? If you would say on the First Adar, there still would be sixty days {left} in the year. Did they not say, also one goes to inspect for kilaim, not that the plants should be recognizable? If you would say in the First Adar, they still would be small.