(יא) וַיְדַבֵּ֥ר יהוה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (יב) כִּ֣י תִשָּׂ֞א אֶת־רֹ֥אשׁ בְּנֵֽי־יִשְׂרָאֵ֘ל לִפְקֻדֵיהֶם֒ וְנָ֨תְנ֜וּ אִ֣ישׁ כֹּ֧פֶר נַפְשׁ֛וֹ לַיהוה בִּפְקֹ֣ד אֹתָ֑ם וְלֹא־יִהְיֶ֥ה בָהֶ֛ם נֶ֖גֶף בִּפְקֹ֥ד אֹתָֽם׃ (יג) זֶ֣ה ׀ יִתְּנ֗וּ כָּל־הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מַחֲצִ֥ית הַשֶּׁ֖קֶל בְּשֶׁ֣קֶל הַקֹּ֑דֶשׁ עֶשְׂרִ֤ים גֵּרָה֙ הַשֶּׁ֔קֶל מַחֲצִ֣ית הַשֶּׁ֔קֶל תְּרוּמָ֖ה לַֽיהוה׃ (יד) כֹּ֗ל הָעֹבֵר֙ עַל־הַפְּקֻדִ֔ים מִבֶּ֛ן עֶשְׂרִ֥ים שָׁנָ֖ה וָמָ֑עְלָה יִתֵּ֖ן תְּרוּמַ֥ת יהוה׃ (טו) הֶֽעָשִׁ֣יר לֹֽא־יַרְבֶּ֗ה וְהַדַּל֙ לֹ֣א יַמְעִ֔יט מִֽמַּחֲצִ֖ית הַשָּׁ֑קֶל לָתֵת֙ אֶת־תְּרוּמַ֣ת יהוה לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶֽם׃ (טז) וְלָקַחְתָּ֞ אֶת־כֶּ֣סֶף הַכִּפֻּרִ֗ים מֵאֵת֙ בְּנֵ֣י יִשְׂרָאֵ֔ל וְנָתַתָּ֣ אֹת֔וֹ עַל־עֲבֹדַ֖ת אֹ֣הֶל מוֹעֵ֑ד וְהָיָה֩ לִבְנֵ֨י יִשְׂרָאֵ֤ל לְזִכָּרוֹן֙ לִפְנֵ֣י יהוה לְכַפֵּ֖ר עַל־נַפְשֹׁתֵיכֶֽם׃ (פ)
(11) The LORD spoke to Moses, saying: (12) When you take a census of the Israelite people according to their enrollment, each shall pay the LORD a ransom for himself on being enrolled, that no plague may come upon them through their being enrolled. (13) This is what everyone who is entered in the records shall pay: a half-shekel by the sanctuary weight—twenty gerahs to the shekel—a half-shekel as an offering to the LORD. (14) Everyone who is entered in the records, from the age of twenty years up, shall give the LORD’s offering: (15) the rich shall not pay more and the poor shall not pay less than half a shekel when giving the LORD’s offering as expiation for your persons. (16) You shall take the expiation money from the Israelites and assign it to the service of the Tent of Meeting; it shall serve the Israelites as a reminder before the LORD, as expiation for your persons.
תְּרוּמַת הַמִּשְׁכָּן לַמִּשְׁכָּן. מַה שֶׁיִּרְצוּ יַעֲשׂוּ. תְּרוּמַת שְׁקָלִים לְקָרְבָּן. מַה שֶׁיִּרְצוּ יַעֲשׂוּ. כְּדֵי שֶׁתְּהֵא יַד כּוּלָּן שָׁווָה.
The Gemara elaborates: The collection of the Tabernacle goes to the Tabernacle, and whatever the authorities want to do with this money for the purpose of the Tabernacle they may do. The collection of shekels is for the communal offering; whatever they want to do with this money for the acquisition of the various communal offerings, they may do. Every Jewish male participates in this collection, in order that they all have an equal share in the communal offerings.
משנה אַף עַל פִּי שֶׁאָֽמְרוּ אֵין מְמַשְׁכְּנִין נָשִׁים וַעֲבָדִים וּקְטַנִּים אֲבָל אִם שָֽׁקְלוּ מְקַבְּלִין מִיָּדָם. הַנָּכְרִי וְהַכּוּתִי שֶׁשָּֽׁקְלוּ אֵין מְקַבְּלִין מִיָּדָן. וְאֵין מְקַבְּלִין מִיָּדָן קִינֵּי זָבִין וְקִינֵּי זָבוֹת וְקִינֵּי יוֹלְדוֹת וְחַטָּאוֹת וַאֲשָׁמוֹת. זֶה הַכְּלָל כָּל־שֶׁהוּא נִידָּר וְנִידָּב מְקַבְּלִין מִיָּדָן. כָּל־שֶׁאֵין לֹא נִידָּר וְלֹא נִידָּב אֵין מְקַבְּלִין מִיָּדָן. וְכֵן מְפוֹרָשׁ עַל יְדֵי עֶזְרָא לֹא לָכֶם וְלָנוּ לִבְנוֹת בַּיִת לֵאלֹהֵינוּ:
Halakha 4 · MISHNA Although the Sages said, as stated in the previous mishna, that the court does not seize collateral from women, slaves, and minors, as they are not obligated to contribute, however, if they contributed a shekel of their own accord, the Temple treasurers accept from them. Conversely, in the case of a gentile or a Samaritan [Kuti] who contributed a shekel to participate in the communal offerings, they do not accept it from them. And likewise, they do not accept from a gentile or a Samaritan pairs of birds sacrificed in the purification ritual of a zav, pairs of birds of a zava, or pairs of birds of a woman who gave birth, all of which are brought for ritual purification, or sin-offerings or guilt-offerings. This is the principle: With regard to anything that can be brought to the altar as a vow or as a free-will offering, the priests accept it from gentiles and Samaritans, and with regard to anything that cannot be brought as a vow or as a free-will offering, they may not accept it from them. And this principle was similarly articulated by Ezra, when he recorded the Jewish leadership’s rejection of the Samaritans’ request to assist the Jews in the construction of the Second Temple, as it is stated: “But Zerubbabel, and Joshua, and the rest of the heads of fathers’ houses of Israel, said unto them: You have nothing to do with us to build a house unto our God; but we ourselves together will build unto the Lord the God of Israel, as King Cyrus the king of Persia has commanded us” (Ezra 4:3).
משנה מוֹתַר שְׁבוּיִים לַשְּׁבוּיִים מוֹתַר שָׁבוּי לְאוֹתוֹ שָׁבוּי. מוֹתַר עֲנִיִּים לָעֲנִיִּים מוֹתַר עָנִי לְאוֹתוֹ עָנִי. מוֹתַר הַמֵּתִים לַמֵּתִים מוֹתַר הַמֵּת לְיוֹרְשָׁיו. רִבִּי מֵאִיר אוֹמֵר מוֹתַר הַמֵּת יְהֵא מוּנָּח עַד שֶׁיָּבוֹא אֵלִיָהוּ. רִבִּי נָתָן אוֹמֵר מוֹתַר הַמֵּת בּוֹנִין לוֹ נֶפֶשׁ עַל קִבְרוֹ:
Halakha 5 · MISHNA The leftover money collected for freeing unspecified captives must be allocated to freeing captives. The leftover money collected for freeing a specific captive is given as a gift to that captive. The leftover money collected as charity for the poor must be allocated to the poor. The leftover money collected for a specific poor person is given as a gift to that poor person. The leftover money collected for burying the dead must be allocated to burying the dead. The leftover money collected to bury or provide burial shrouds for a particular deceased person is given to his heirs. Rabbi Meir says: It is uncertain what should be done, and therefore the leftover money for the deceased should be placed in a safe place until Elijah comes and teaches what should be done. Rabbi Natan says: With the leftover money collected for a deceased person they build a monument [nefesh] on his grave for him.
בְּאֶחָד בַּאֲדָר מַשְׁמִיעִין עַל הַשְּׁקָלִים וְעַל הַכִּלְאַיִם.
בַּחֲמִשָּׁה עָשָׂר בּוֹ קוֹרִין אֶת הַמְּגִלָּה בַּכְּרַכִּין, וּמְתַקְּנִין אֶת הַדְּרָכִים וְאֶת הָרְחוֹבוֹת וְאֶת מִקְוְאוֹת הַמַּיִם, וְעוֹשִׂין כָּל צָרְכֵי הָרַבִּים, וּמְצַיְּנִין אֶת הַקְּבָרוֹת, וְיוֹצְאִין אַף עַל הַכִּלְאָיִם:
On the first of Adar they make a public announcement about the shekels and concerning kilayim.
On the fifteenth: they read the Megillah in walled cities, and they fix the roads and the streets and the ritual water baths, and they perform all public duties, and they mark the graves, and go forth also concerning kilayim.
מְצָרְפִין שְׁקָלִים לְדַרְכּוֹנוֹת מִפְּנֵי מַשּׂוֹי הַדֶּרֶךְ.
כְּשֵׁם שֶׁהָיוּ שׁוֹפָרוֹת בַּמִּקְדָּשׁ, כָּךְ הָיוּ שׁוֹפָרוֹת בַּמְּדִינָה.
בְּנֵי הָעִיר שֶׁשָּׁלְחוּ אֶת שִׁקְלֵיהֶן וְנִגְנְבוּ אוֹ שֶׁאָבָדוּ, אִם נִתְרְמָה הַתְּרוּמָה, נִשְׁבָּעִין לַגִּזְבָּרִים.
וְאִם לָאו נִשְׁבָּעִין לִבְנֵי הָעִיר, וּבְנֵי הָעִיר שׁוֹקְלִין תַּחְתֵּיהֶן.
נִמְצָאוּ, אוֹ שֶׁהֶחֱזִירוּם הַגַּנָּבִים, אֵלּוּ וָאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה הַבָּאָה:
They may change shekels into darics because of the load of the journey.
Just as there were shofar-shaped chests in the Temple so there were shofar-shaped chests in the province.
Townspeople who had sent their shekels and they were stolen or lost: if the appropriation had already been made the messengers swear an oath to the treasurers.
If the appropriation had not yet been made they swear to the townspeople, and the townspeople must pay shekels in their place.
If they were found, or the thieves restored them, then both are shekels and they cannot be credited to the coming year.
תַּנֵּי בְשֵׁם רִבִּי נָתָן. מוֹתַר הַמֵּת יִבְנֶה לוֹ נֶפֶשׁ עַל קִבְרוֹ וְיַעֲשֶׂה לוֹ זִילּוּף עַל גַּבֵּי מִיטָּתוֹ. . . . רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר. אֵין עוֹשִׂין נְפָשׁוֹת לַצַּדִּיקִים. דִּבְרֵיהֶן הֵן זִכְרוֹנָן.
It was taught in the name of Rebbi Nathan, the surplus of a dead person for building a monument for him over his grave and to perfume his bier. . . . Rabban Shimeon ben Gamliel says, one does not build monuments for the just; their words are their remembrance.
בִּשְׁלשָׁה פְּרָקִים בַּשָּׁנָה, תּוֹרְמִין אֶת הַלִּשְׁכָּה, בִּפְרוֹס הַפֶּסַח, בִּפְרוֹס עֲצֶרֶת, בִּפְרוֹס הֶחָג, וְהֵן גְּרָנוֹת לְמַעְשַׂר בְּהֵמָה, דִּבְרֵי רַבִּי עֲקִיבָא.
בֶּן עַזַּאי אוֹמֵר, בְּעֶשְׂרִים וְתִשְׁעָה בַּאֲדָר, וּבְאֶחָד בְּסִיוָן, וּבְעֶשְׂרִים וְתִשְׁעָה בְּאָב.
רַבִּי אֶלְעָזָר וְרַבִּי שִׁמְעוֹן אוֹמְרִים, בְּאֶחָד בְּנִיסָן, בְּאֶחָד בְּסִיוָן, בְּעֶשְׂרִים וְתִשְׁעָה בֶּאֱלוּל.
מִפְּנֵי מָה אָמְרוּ בְּעֶשְׂרִים וְתִשְׁעָה בֶּאֱלוּל, וְלֹא אָמְרוּ בְּאֶחָד בְּתִשְׁרֵי, מִפְּנֵי שֶׁהוּא יוֹם טוֹב, וְאִי אֶפְשָׁר לְעַשֵּׂר בְּיוֹם טוֹב, לְפִיכָךְ הִקְדִּימוּהוּ לְעֶשְׂרִים וְתִשְׁעָה בֶּאֱלוּל:
At three times in the year the withdrawal is made from the chamber: half a month before Pesah, half a month before Shavuot, and half a month before Sukkot, and these are also the "threshing floors" for the tithe of beasts, according to of Rabbi Akiva.
Ben Azzai says: on the twenty-ninth of Adar, and on the first of Sivan, and on the twenty-ninth of Av.
Rabbi Elazar and Rabbi Shimon say: on the first of Nisan, on the first of Sivan, and on the twenty-ninth of Elul.
Why did they say, “On the twenty-ninth of Elul and not on the first of Tishri? Because the first of Tishri is a holy day, and it is not permitted to tithe on a festival, therefore they moved it up to the twenty-ninth of Elul.
בְּשָׁלשׁ קֻפּוֹת שֶׁל שָׁלשׁ שָׁלשׁ סְאִין תּוֹרְמִין אֶת הַלִּשְׁכָּה, וְכָתוּב בָּהֶן אָל''ף בֵי''ת גִימ''ל.
רַבִּי יִשְׁמָעֵאל אוֹמֵר, יְוָנִית כָּתוּב בָּהֶן אָלפ''א בֵית''א גָמל''א.
אֵין הַתּוֹרֵם נִכְנָס לֹא בְּפַרְגּוֹד חָפוּת, וְלֹא בְּמִנְעָל, וְלֹא בְּסַנְדָּל, וְלֹא בִּתְפִלִּין, וְלֹא בְּקָמִיעַ, שֶׁמָּא יַעֲנִי, וְיֹאמְרוּ מֵעֲוֹן הַלִּשְׁכָּה הֶעֱנִי, אוֹ שֶׁמָּא יַעֲשִׁיר, וְיֹאמְרוּ מִתְּרוּמַת הַלִּשְׁכָּה הֶעֱשִׁיר.
לְפִי שֶׁאָדָם צָרִיךְ לָצֵאת יְדֵי הַבְּרִיּוֹת כְּדֶרֶךְ שֶׁצָּרִיךְ לָצֵאת יְדֵי הַמָּקוֹם, שְׁנֶּאֱמַר (במדבר לב) וִהְיִיתֶם נְקִיִים מֵיְיָ וּמִיִּשְׂרָאֵל, וְאוֹמֵר (משלי ג) וּמְצָא חֵן וְשֵׂכֶל טוֹב בְּעֵינֵי אֱלֹהִים וְאָדָם:
They make the withdrawal from the chamber into three baskets of three seahs each, and on them was inscribed: Aleph, Beth, Gimmel.
Rabbi Ishmael says: Greek was inscribed on them, Alpha, Beta, Gamla.
The one who made the withdrawal did not enter the chamber wearing either a bordered cloak or shoes or sandals or tefillin or an amulet, lest he become poor and people might say that he became poor because of a sin committed in the chamber, or lest he become rich and people might say that he became rich from the withdrawal in the chamber.
For a person should behave before others as before God, as it is said: “And you shall be guiltless before the Lord and before Israel” (Numbers 32:22), and it says: “And you will find favor and good understanding in the eyes of God and man” (Proverbs 3:4).
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:
What did they do with the withdrawal? They buy with it the daily burnt-offerings and the additional burnt-offerings and their libations, the omer and the two loaves and the showbread and all the other public offerings.
Those who guard the aftergrowths of the seventh year take their wages from of the withdrawal from the chamber.
Rabbi Yose says: if a person wished, he could volunteer to watch without payment. But they said to him: you too admit that they can only be offered out of public funds.
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 heifer and the scapegoat and the strip of scarlet came out of the withdrawal from the chamber. The ramp for the heifer and the ramp for the scapegoat and the strip of scarlet which was between its horns, and the pool of water and the wall of the city and its towers and all the needs of the city came out of the remainder in the chamber.
Abba Shaul says: the ramp for the heifer the high priests made out of their own property.
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:
What was done with the surplus of the withdrawal? Plates of gold for covering the interior of the Holy of Holies.
Rabbi Ishmael says: the surplus of the produce was used for the altar’s ‘dessert’, and the surplus of the withdrawal was used for the ministering vessels.
Rabbi Akiva says: the surplus of the withdrawal was used for the altar’s ‘dessert’, and the surplus of the libations was used for the ministering vessels.
Rabbi Hananiah the chief of the priests says: the surplus of the libations was used for the altar’s ‘dessert’, and the surplus of the withdrawal was used for the ministering vessels. Neither of these allowed the surplus of the produce.
אֵלּוּ הֵן הַמְמֻנִּין שֶׁהָיוּ בַּמִּקְדָּשׁ, יוֹחָנָן בֶּן פִּנְחָס עַל הַחוֹתָמוֹת,
אֲחִיָּה עַל הַנְּסָכִים,
מַתִּתְיָה בֶּן שְׁמוּאֵל עַל הַפְּיָסוֹת,
פְּתַחְיָה עַל הַקִּנִּין. פְּתַחְיָה, זֶה מָרְדְּכָי. לָמָּה נִקְרָא שְׁמוֹ פְּתַחְיָה. שֶׁהָיָה פּוֹתֵחַ בִּדְבָרִים וְדוֹרְשָׁן, וְיוֹדֵעַ שִׁבְעִים לָשׁוֹן.
בֶּן אֲחִיָּה עַל חוֹלֵי מֵעַיִם,
נְחוּנְיָא חוֹפֵר שִׁיחִין,
גְּבִינֵי כָרוֹז,
בֶּן גֶּבֶר עַל נְעִילַת שְׁעָרִים,
בֶּן בֵּבָי עַל הַפָּקִיעַ,
בֶּן אַרְזָה עַל הַצִּלְצָל,
הֻגְרַס בֶּן לֵוִי עַל הַשִּׁיר,
בֵּית גַּרְמוּ עַל מַעֲשֵׂה לֶחֶם הַפָּנִים,
בֵּית אַבְטִינָס עַל מַעֲשֵׂה הַקְּטֹרֶת,
אֶלְעָזָר עַל הַפָּרוֹכוֹת,
וּפִנְחָס עַל הַמַּלְבּוּשׁ:
These were the officers in the Temple: Yohanan the son of Pinchas over the seals.
Ahiyah over the libations.
Mattityah the son of Shmuel over the lots. Petahiah over the bird-offerings. Petahiah was Mordecai. Why was his name called Petahiah? Because he ‘opened’ matters and expounded them, and he understood seventy languages.
The son of Ahijah over the sickness of the bowels.
Nehuniah, the digger of ditches.
Gevini, the crier.
Ben Gever over the locking of the gates.
Ben Bevai over the wicks.
Ben Arza over the cymbal.
Hugras ben Levi over the song.
The house of Garmu over the making of the showbread.
The house of Avtinas over the preparing of the incense.
Elazar over the veil.
And Pinchas over the priestly vestments.
תָּנוּ רַבָּנַן קוּפָּה שֶׁל צְדָקָה נִגְבֵּית בִּשְׁנַיִם וּמִתְחַלֶּקֶת בִּשְׁלֹשָׁה נִגְבֵּית בִּשְׁנַיִם שֶׁאֵין עוֹשִׂים שְׂרָרוֹת עַל הַצִּבּוּר פָּחוֹת מִשְּׁנַיִם וּמִתְחַלֶּקֶת בִּשְׁלֹשָׁה כְּדִינֵי מָמוֹנוֹת
The Sages taught: the charity fund is collected by two and distributed by three. It is collected by two because one does not appoint an authority over the community of fewer than two. And it is distributed by three like monetary judgements.
שְׁלֹשָׁה עָשָׂר שׁוֹפָרוֹת, שְׁלֹשָׁה עָשָׂר שֻׁלְחָנוֹת, 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:
There were in the Temple thirteen chests, thirteen tables and thirteen prostrations.
Those of the household of Rabban Gamaliel and of Rabbi Hananiah the chief of the priests used would prostrate fourteen times. Where was the additional one? In front of the wood storage yard, for they had a tradition from their forefathers that the Ark was hidden there.
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:
It once happened that a priest who was working noticed that the floor was different from the others.
He went and told it to his colleague. Before he had time to finish the matter his soul departed and they knew for certain that there the Ark was hidden.
וְרַבָּנִן אָֽמְרִין. בְּלִישְׁכַּת דִּיר הָעֵצִים הָיָה הָאָרוֹן גָּנוּז. מַעֲשֶׂה בְכֹהֵן אֶחָד בַּעַל מוּם שֶׁהָיָה עוֹמֵד וּמַפְצִיעַ עֵצִים בְּלִישְׁכַּת דִּיר הָעֵצִים וְרָאָה אֶת הָרִצְפָּה שֶׁהִיא מְשׁוּנָּה מֵחֲבֵרוֹתֶיהָ.
בָּא וְאָמַר לַחֲבֵירוֹ. בּוֹא וּרְאֵה אֶת הָרִצְפָּה הַזֹּאת שֶׁהִיא מְשׁוּנָּה מֵחֲבֵרוֹתֶיהָ. לֹא הִסְפִּיקוּ לִגְמוֹר אֶת הַדָּבָר עַד שֶׁיָּצָאתָה נִשְׁמְתוֹ. וְיָֽדְעוּ בְיִיחוּד שֶׁשָּׁם הָאָרוֹן גָּנוּז.
תַּנֵּי רִבִּי הוֹשַׁעְיָה. הִקִּישׁ עָלֶיהָ בְקוּרְנָס וְיָצָאת אֵשׁ וּשְׂרָפָתוֹ.
And the rabbis say, the Ark was hidden in the storage room of the wood.
It happened that a blemished Cohen was splitting wood in the storage room of the wood and saw a floor different from the others.
He came and said to a colleague, come and see this floor which is different from the others. Before he had time to finish the matter his soul left him; then they knew for certain that there the Ark was hidden.
Rebbi Hoshaia stated: He hit on it with a sledgehammer; fire erupted and burned him.
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר מִשּׁוּם רַבִּי שִׁמְעוֹן בֶּן הַסְּגַן, פָּרֹכֶת עָבְיָהּ טֶפַח, וְעַל שִׁבְעִים וּשְׁתַּיִם נִימִין נֶאֱרֶגֶת, וְעַל כָּל נִימָא וְנִימָא עֶשְׂרִים וְאַרְבָּעָה חוּטִין. אָרְכָּהּ אַרְבָּעִים אַמָּה וְרָחְבָּהּ עֶשְׂרִים אַמָּה, וּמִשְּׁמוֹנִים וּשְׁתֵּי רִבּוֹא נַעֲשֵׂית.
וּשְׁתַּיִם עוֹשִׂין בְּכָל שָׁנָה, וּשְׁלשׁ מֵאוֹת כֹּהֲנִים מַטְבִּילִין אוֹתָהּ:
Rabban Shimon ben Gamaliel says in the name of Rabbi Shimon the son of the deputy high priest: the curtain was a handbreadth in thickness and was woven on seventy-two cords, and on each cord there were twenty-four threads. It was forty cubits long and twenty cubits broad, and was made by eighty-two young girls. Two curtains were made every year, and three hundred priests were needed to immerse it.
משנה: אֵיבָרֵי הַתָּמִיד נִיתָּנִין מַחֲצִי כֶּבֶשׁ וּלְמַטָּה בַּמַּעֲרָב שֶׁל מוּסָפִין נִיתָּנִין מֵחֲצִי כֶּבֶשׁ וּלְמַטָּה בַּמִּזְבֵּחַ שֶׁל רָאשֵׁי חֳדָשִׁים נִיתָּנִין עַל כַּרְכּוֹב הַמִּזְבֵּחַ מִלְּמַעֲלָן. הַשְּׁקָלִים וְהַבִּיכּוּרִים אֵינָן נוֹהֲגִין אֶלָּא בִּפְנֵי הַבַּיִת. אֲבָל מַעְשַׂר דָּגָן וּמַעְשַׂר בְּהֵמָה וּבְכוֹרוֹת נוֹהֲגִין בֵּין בִּפְנֵי הַבַּיִת וּבֵין שֶׁלֹּא בִּפְנֵי הַבַּיִת. הַמַּקְדִּישׁ שְׁקָלִים וּבִיכּוּרִים הֲרֵי זֶה קוֹדֶשׁ. רִבִּי שִׁמְעוֹן אוֹמֵר הָאוֹמֵר בִּיכּוּרִים קוֹדֶשׁ אֵינָן קוֹדֶשׁ:
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.
הָא שְׁקָלִים קָֽדְשׁוּ. רִבִּי שִׁמְעוֹן בֶּן יְהוּדָה אָמַר מִשֵּׁם רִבִּי שִׁמְעוֹן. בֵּין אֵילּוּ וּבֵין אֵילּוּ לֹא קָֽדְשׁוּ. תַּנֵּי. הַגֵּר בִּזְמַן הַזֶּה צָרִיךְ לְהָבִיא קִינּוֹ רִיבְעַת כֶּסֶף. אָמַר רִבִּי שִׁמְעוֹן. בִּיטְּלָהּ רַבָּן יוֹחָנָן בֶּן זַכַּאי מִפְּנֵי הַתְּקָלָה. מָהוּ מִפְּנֵי הַתְּקָלָה. כְּהָדָא דְתַנֵּי. אֵין מַקְדִּישִׁין וְלֹא מַעֲרִיכִין וְלֹא מַחֲרִימִין וְלֹא מַגְבִּיהִין [תְּרוּמוֹת וּמַעְשְׂרוֹת] בַּזְּמַן הַזֶּה. אִם הִקְדִּישׁ אוֹ הֶעֱרִיךְ אוֹ הֶחֱרִים אוֹ הִגְבִּיהַּ. הַכְּסוּת תִישָּׂרֵף. הַבְּהֵמָה תֵּיעַקֵּר. [כֵּיצַד. נוֹעֵל בְּפָנֶיהָ הַדֶּלֶת וְהִיא מֵתָה מֵאֵילֶיהָ.] וְהַמָּעוֹת יֵלְכוּ לְיַם הַמֶּלַח. עָבַר וְהִקְדִּישׁ. מִן מַה דְאָמַר רִבִּי שִׁמְעוֹן. בִּיטְּלָהּ רַבָּן יוֹחָנָן בֶּן זַכַּאי מִפְּנֵי הַתְּקָלָה. הָדָא אָֽמְרָה. עָבַר וְהִקְדִּישׁ קָֽדְשׁוּ. רִבִּי יוּדָן עַנְתוֹדְרַייָא בְּעָא קוֹמֵי רִבִּי יוֹסֵה. הָכָא אַתְּ אָמַר. קָֽדְשׁוּ וְהָכָא אַתְּ אָמַר. לֹא קָֽדְשׁוּ. אָמַר לֵיהּ. תַּמָּן [לָכֵן אֵין מַקְדִּישִׁין לְכַתְּחִילָּה לְפִי שֶׁמִּצְוָה לְהַקְרִיב מִתְּרוּמָה חֲדָשָׁה וְהֵאַיךְ הַוְיָה לָהּ יְשָׁנָה. וְהָכָא מַאי אִית לָךְ לְמֵימַר. הַאי יְשָׁנָה הִיא. אֲבָל לְגַבֵּי הֶקְדֵּשׁוֹת אֲחֵרִים קִנּוֹ שֶׁל גֵּר אֵינוֹ צָרִיךְ חֲדָשָׁה. וְאִם הִקְדִּישׁ. קָדוֹשׁ. וְיַנִּיחַ עַד שֶׁיִּבָּנֶה בֵית הַמִּקְדָּשׁ.] שֶׁמָּא יִבָּנֶה הַבַּיִת כְּבָרִאשׁוֹנָה וְתִיתָּרֵם תְּרוּמַת הַלִּשְׁכָּה מִן הַחֲדָשָׁה בִּזְמַנָּהּ בְּאֶחָד בְּנִיסְן. וְהָכָא מָה אִית לָךְ. רַב אָדָא וְרַב הַמְנוּנְא. רַב אָדָא בַּר אַחֲוָה בְשֵׁם רַב. הֲלָכָה כְרִבִּי שִׁמְעוֹן.
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.