meta: {"file": "/data/tomer/Sefaria-Export/txt_done/Mishnah/Seder Moed/Mishnah Shekalim/English/Sefaria Community Translation.txt"}
text: Mishnah Shekalim
  משנה שקלים
  Sefaria Community Translation
  
  
  Mishnah Shekalim
  
  
  
  
  
  On the first of the month of Adar a proclamation is made about the [giving of the] <i> shekalim </i> and about <i> kilayim </i> [forbidden mixed plantings]. On the 15th of the month the Book of Esther is read in cities. Additionally, they repair the roads between cities, the roads within cities, the <i> mikvaot </i> [pools for ritual immersion], take care of all public needs, mark graves and remove the <i> kilayim </i> [from the fields].
  Rabbi Yehuda said: At first they used to uproot [<em>kilayim</em>] and would throw it away before them. When sinners began to multiply [i.e. when people did not remove the <em>kilayim</em>] they would uproot it and throw it on the roads. [Eventually,] they decreed that the entire field should be declared ownerless [and anyone can take food from these fields - because the owners did not remove their <i> kilayim </i> at all].
  On the 15th [of Adar] tables would be set up [in order to exchange money] throughout the land. On the 25th they would set up in the Temple. When they moved to the Temple they began to mortgage [property and other valuables for coins]. Who did they take mortgages from? Levites, Israelites, converts and freed slaves. They did not take mortgages from women, slaves and children. Any child whose father has begun to pay the shekel for him, [the father] cannot stop paying the half-shekel on his behalf. They did not take mortgages from priests for the sake of peace. 
  Rabbi Yehuda said: Ben Bukhrei testified in Yavneh saying that a priest that contributes the half-shekel is not sinning. Rabbi Yochanan ben Zakkai said to him: This is not true. In fact, any priest who does not give a half-shekel is sinning. Rather, the priests interpreted the verse for their own benefit, "And every meal-offering of a priest shall be wholly made to smoke; it shall not be eaten" (Leviticus 6:16): If the <i>omer</i> [barley measure] offering and the <i>lechem hapanim </i> [showbread, displayed in the Temple] offering are ours, how can they be eaten?
  Despite the fact that it was taught that we do not accept mortgages from women, slaves and children - if they gave a half-shekel it was accepted. The half-shekel of non-Jew or the Cuthite is not accepted. We also do not accept from a non-Jew or a Cuthite the bird offering of a man who was a <i> zav </i> [had an unusual genital flow] or a woman who was a <i> zavah </i> [had an unusual genital flow], the bird offering of a woman who has given birth, sin offerings or guilt offerings, but we do accept from them vowed offerings. This is the rule: Any vowed or donated offering is accepted from them; any offering that is not vowed or donated is not accepted from them. Accordingly it was explained by Ezra who said, "It is not for you and for us to build a house for our God." (Ezra 4:3)
  The following people have to pay a surcharge when buying the half-shekel coin: Levites, Israelites, converts and freed slaves. However, priests, women, slaves and children do not have to pay the surcharge. One who pays the half-shekel on behalf of a priest, a woman, a slave or child is exempt [from paying the surcharge]. If he pays the half-shekel on his own behalf and on behalf of his fellow, he must only pay the surcharge once. Rabbi Meir said: He must pay it twice. One who gives a <i> sela </i> [which is worth two shekels] and receives one shekel in return must pay the surcharge twice.
  One who pays the half-shekel on behalf of a poor person, or his neighbor, or a resident of his city, is exempt from the surcharge. However, if he loaned them [the half-shekel] he must pay it. Brothers and partners who must pay the surcharge are exempt from tithes on animals, and in cases where they are required to give tithes on animals, they are exempt from the surcharge. How much is the surcharge? Rabbi Meir said: 1 silver <i> meah </i> [1/12 of a shekel]. The Sages said: 1/2 of a silver <i> meah </i> [1/24 of a shekel].
  
  
  
  One can exchange shekels for <em>darkonot</em> [coins of large denomination] in order [to lighten] the load of the journey. Just as there were shofar-shaped chests in the Temple, so too were there shofar-shaped chests in the provinces. If people of a city had sent their shekels and they were stolen or lost, if the <em>terumah</em> [portion for offerings] had already been appropriated, [the messengers] take an oath to the treasurers [that the money was stolen or lost]; if it hadn't [been appropriated yet], they take an oath to the people of the city, and the people of the city must pay [new] shekels in their stead. If they are found, or if the thieves returned them, then both [the new payment and the original payment] are part of the <em>shekalim</em>, but it does not count for them the following year.
  One who gives his shekel to his fellow to donate on his behalf, and [his fellow] donates it for himself: if the <em>terumah</em> was set aside, he [has committed the sin of] misappropriation. One who donates his shekel from <em>hekdesh</em> [consecrated funds]: if the <em>terumah</em> was set aside, and an animal [bought from the funds] was already sacrificed,  he [has committed the sin of] misappropriation. If [he drew his shekel donation] from <em>ma'aser sheni</em> [second-tithe] funds or <em>shevi'it</em> [seventh-year] funds, he must [redeem that money] and eat that amount.
  One who is accumulating coins and says, these are for my shekel, Beit Shammai says, the extra must be used as a free-will offering. Beit Hillel says that the extra is not consecrated [as a free-will offering]. [If one were to say that] I will bring from these for my shekel, they both agree that the extra is <em>chullin</em> [not consecrated]. [If one were to say that] these are for a <em>chattat</em> [sin-offering], they both agree that the extra must be used as a free-will offering. [If one were to say that] I will bring from these for a <em>chattat</em>, they both agree that the extra is <em>chullin</em>. 
  Rabbi Shimon said, what is the difference between <em>shekalim</em> and the <em>chattat</em> offering? <em>Shekalim</em> have a fixed amount, while a <em>chattat</em> does not have a fixed amount. Rabbi Yehuda said, even <em>shekalim</em> don't have a fixed amount because when the Jews ascended [to Israel] from the [Babylonian] exile they would pay the shekel in <em>darkonot</em> [equivalent to 4 shekels]; then they paid in <em>selaim</em> [equivalent to 2 shekels]; then they paid in <em>selaim</em> [equivalent to 1 Mishnaic shekel or half a Toraitic shekel] and they sought to pay in <em>dinarim</em> [equivalent to 1/2 of a Mishnaic shekel]. Said Rabbi Shimon, even so, everyone would give an equal amount [at any given time period]. But [for a] <em>chattat</em>, this one brings [an offering worth] a <em>sela</em>, this one brings [an offering worth] two, and this one brings [an offering worth] three.
  The excess funds of [money set aside for] the <em>shekalim</em> is not sanctified. The excess funds [of money set aside for] the tenth of an <em>eifah</em> [of flour brought with a <em>chattat</em> offering], the excess funds of the offerings of <em>zavim</em> [males with abnormal genital discharge], the offerings of <em>zavot</em> [females with abnormal genital discharge], the offerings of women who gave birth, <em>chattat</em> offerings and <em>asham</em> [guilt] offerings, their excess funds must be given as a free-will offering. This is the general rule, everything that comes for the sake of a <em>chattat</em> or <em>asham</em> offering, their excess funds must be given as a free-will offering. The excess funds of an <em>olah</em> [burnt offering] is for an <em>olah</em>. The excess funds of a <em>minchah</em> [meal offering] is for a <em>minchah</em>. The excess funds of a <em>shelamim</em> [peace offering] is for a <em>shelamim</em>. The excess funds of the <em>pesach</em> offering is for a <em>shelamim</em>. The excess funds for a nazirite's offering is for a nazirite's offering. The remainder for an individual nazirite must be given as a free-will offering. The excess funds [given] for the poor is for the poor. The excess funds [given] for an individual poor person is for that poor person. The excess funds [given] for captives is for captives. The excess funds [given] for a specific captive is for that specific captive. The excess funds [given] for the dead is for the dead. The excess funds for a specific dead person is for his inheritors. Rabbi Meir said, the excess funds for a specific dead person is set aside until Eliyahu comes. Rabbi Natan said, the excess funds for a specific dead person is used to build a gravestone on his grave. 
  
  
  
  At three periods during the year the appropriation is made [from the shekels] in the chamber [of the Temple treasury]:  Half a month before Pesah, half a month before Shavuot, and half a month before Sukkot, and these are also the proper times for the tithe of beasts, the words 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 Tishrei?  Because it is a festival day, and it is not permitted to tithe on a festival day, therefore they moved it up to the twenty-ninth of Elul. 
  In three baskets each of [the capacity of] three <i>seim</i> they make the appropriation [of shekels] from the chamber.  And on them was written:  <em>alef</em>, <em>beit</em>, <em>gimmel</em>.  Rabbi Ishmael says: Greek was written on them, <em>alpha</em>, <em>beta</em>, <em>gamla</em>.    The one who made the appropriation did not enter the chamber wearing a bordered cloak, or shoes, or sandals, or tefillin, or an amulet, lest he become poor and [people] say that he became poor because of a sin committed in the chamber, or lest he become rich and [people] say that he became rich from the appropriation in the chamber. For one must be free of blame before others as he must be free of blame 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).  
  [The emissary from] Rabban Gamliel’s household would enter [the chamber] with his shekel between his fingers, and would throw it in front of the one who made the appropriation, while he who made the appropriation would direct his attention to it and place it into the basket. The one who made the appropriation would not make it until he first said to them [the witnesses]:  “Should I make the appropriation?” And they would say to him three times:  “Make the appropriation! Make the appropriation! Make the appropriation!” 
  He made the first appropriation and covered it with leather covers. The second and covered it with leather covers. The third was not covered in case he forgot and appropriated from that which had already been appropriated from. He made the first appropriation on behalf of  the land of Israel, the second on behalf of the cities nearby, the third was on behalf of Babylon, on behalf of Medea and on behalf of the distant countries.
  
  
  
  What did they do with the appropriation funds? They purchased the <em>tamid</em> [twice-daily] sacrifices, the <em>musaf</em> [additional] sacrifices and their libations, the <em>omer</em> [barley offerings], the two loaves and the <em>lechem hapanim</em> [showbread], and all the communal sacrifices. The guards of the after-growth during the <em>shemittah</em> [sabbatical] year take their wage from the appropriation funds in the chamber. Rabbi Yose says one who wishes may volunteer as an unpaid guard. They said to him, you yourself said, that they may not come except from communal assets.
  The red heifer, the scapegoat, and the strip of red wool come from the funds appropriated in the chamber. The ramp for the red heifer, and the ramp for the scapegoat and the strip between its horns, the water channel, and the walls of the city [of Jerusalem] and its towers, and requirements for the city, come from the remainder of the [appropriation funds in the] chamber. Abba Shaul says the High Priests built the ramp for the red heifer from their own funds.
  What was done with the surplus of the appropriation [remaining in the treasury chamber]? They would buy with it wine, oil, and fine flour, and the profit was <em>hekdesh</em> [belonged to the Temple]; these are the words of Rabbi Yishmael. Rabbi Akiva says: We do not extract profit from funds of <em>hekdesh</em> or the poor. 
  What was done with the surplus appropriation funds? Gold sheets to cover the Holy of Holies. Rabbi Yishmael says, the surplus profits became the <em>keitz hamizbeach</em> [burnt offerings to be brought when the altar was otherwise idle] for the altar, and the surplus appropriation went to service utensils. Rabbi Akiva said, the surplus appropriation funds were for the <em>keitz hamizbeach</em> and the surplus libations were for service utensils. Rabbi Chanania, Deputy of the Priests, said, the surplus libations were for the <em>keitz hamizbeach</em> and the surplus appropriation funds were for the service vessels. Neither agreed [with Rabbi Yishmael as to] what was to be done with surplus profits.
  What was done with the surplus of the incense? They set aside the wages of the artisans from it, and deconsecrated [its value] onto [coins for] the wages for the artisans, and would give it to the artisans as their wages, and they would then purchase it [incense] with the new appropriation funds. If the month [of Nisan] came at its expected time [Adar 30], they would purchase it from the new appropriation funds. If not, from the old.
  [If] one consecrates his property to the Temple, if there are among it objects that are fit for public sacrifices, they should be given to the temple craftsmen as their payment: these are the words of Rabbi Akiva. Ben Azzai said to him, this is not the proper way; rather they set aside from them the workers wages and then deconsecrates them onto the workers' money. They were given to the workers as their salary, and then repurchased using the new appropriation funds.
  [If] one consecrates his property to the Temple, and there is among it an animal suitable to go onto the altar, male or female, Rabbi Eliezer says: males should be sold for use as <em>olot</em> [burnt-offerings], and the females for use as <em>shelamim</em> [peace-offerings], and the proceeds together with the rest of the possessions should go for the upkeep of the Temple. Rabbi Yehoshua says: the males should be brought themselves as burnt-offerings, and the females should be sold for use as peace-offerings, and the other possessions should go to the upkeep of the Temple. Rabbi Akiva says, I agree with the opinion of Rabbi Eliezer, above the opinion of Rabbi Yehoshua, because Rabbi Eliezer applied a uniform rule, while Rabbi Yehoshua differentiates. Rabbi Papyas says: I have learned that both opinions are correct: that for one who dedicates each item explicitly, we follow the opinion of Rabbi Eliezer, but for one who did not dedicate each item explicitly, we follow the opinion of Rabbi Yehoshua. 
  [If] one consecrates his property to the Temple and among them are items fit for the altar: wine, oil, and birds, Rabbi Eliezer says, these items should be sold for their usual [Temple] use, and the proceeds go to purchase burnt-offerings, and the rest of the possessions go to the upkeep of the Temple. 
  Once in thirty days, they would set the price paid by the treasury chamber. If one undertook to supply fine flour at four [<i>se'ah</i> per <i>sela</i>], and subsequently, the price rose to three [<i>se'ah</i>per <i>sela</i>], he must supply four [<i>se'ah</i> of flour]. But, if he undertook to supply three, and the price dropped to four, he supplies four, because the Temple has the upper hand. If the fine flour became infested with worms, the loss is his, and if the wine became sour, the loss is his. He does not receive his money until the altar atones. 
  
  
  
  These are the supervisors who were in the Temple: Yohanan the son of Pinhas oversaw the seals; Ahiya oversaw the libations; Matityah the son of Shemuel oversaw the lots, Petachya oversaw the bird-offerings. Petachya is Mordekhai. Why was he called 'Petachya'? Because he would open [<em>poteach</em>] with words and interpret them, and he knew seventy languages. The son of Achya oversaw stomach illnesses. Nechunia dug pits. Gevini announced. The son of Gever oversaw the locking of the gates. The son of Beibi oversaw [the preparation of] wicks. The son of Arza oversaw the cymbal. Hugras the Levite oversaw the songs. The House of Garmo oversaw the making of the showbreads. The House of Avtinas oversaw the making of the incense. Eleazar oversaw the curtain. And Pinhas oversaw the [priestly] clothing.
  We do not have less than three treasurers or less than seven officers [supervising the cashiers], and we do not have any office for communal monetary affairs with less than two [officers], except the son of Achya who oversaw [tending to Kohanim with] stomach illnesses and Eleazar for the curtain, because they were accepted by the majority of the public.
  There were four tokens in the Temple, and on them were inscribed: calf, ram, kid, and sinner. Ben Azzai says, there were five, and on them were inscribed in Aramaic: calf, ram, kid, poor sinner, and rich sinner. The calf token served for [claiming accompanying] libations of cattle, large or small, male or female. The kid token served for for libations of the flock, large or small, male or female, with the exception of adult rams. The ram token served for the libations of rams only. The sinner token served for the libations of the three animals offered by lepers. 
  Whoever required libations would go to Yochanan, who was the officer for the token, give him money, and receive from him a token. He would then go to Achyah, who was in charge of the libations, give him the token, and receive the libations from him. In the evening, they would meet and Achyah would take out the tokens and receive money for them. If there was a surplus, the surplus would go to <em>hekdesh</em> [be dedicated to the Temple treasury], but if there was a deficit, Yochanan would pay from his own funds, for the Temple has the upper hand. 
  If one lost his token [with which to offer sacrifices], we have him wait until evening. If they found [excess at the day's accounting] equivalent to [payment for] his token, they would give it to him.  If not, he would not get it. And the date was written on the token because of the liars.
  There were two chambers in the Temple: one, the chamber of secret [donations], and one, the chamber of vessels. Those who feared sin would deposit within [the chamber of secret donations] in secret, and poor people of good background would be supported from there in secret. Anyone who donated a vessel, that vessel would be thrown into the chamber of vessels. Every thirty days, the treasurer would open it. Every vessel they found that was useful for maintaining the Temple, they would leave it. The rest were sold, and their proceeds fell to the chamber for Temple maintenance.
  
  
  
  There were thirteen<em> shofarot</em> [horn-shaped collection chests], thirteen tables, and thirteen places of prostration in the Temple. The house of Rabban Gamliel and the house of Rabbi Chanania, deputy of the priests, used to prostrate themselves in fourteen places. And where was this additional place of prostration? Opposite the wood storage chamber, for they had a tradition from their ancestors that the Ark was hidden there. 
  It once happened that a priest was preoccupied, and he saw that the [part of the] floor was different from its neighbors. He came and told his fellow. He did not finish telling his fellow before he died, and they knew for certain that the Ark was hidden there.
  Where were these places of prostration? Four in the north, four in the south, three in the east, and two in the west, opposite the thirteen gates. The southern gates which were close to the west side were the Upper Gate, the Gate of the Fuel, the Gate of the Firstborn Animals, and the Water Gate. And why was it called the Water Gate? Because through this gate, they would bring the flask of water for libations on Sukkot. Rabbi Eliezer ben Ya'akov says: Because through this gate, the water trickles forth, and in the future, the water will issue forth from beneath the threshold of the Temple. Opposite [these gates], on the north side, close to the west, was the gate of Yekhoniah, the offering gate, the women's gate, and the music gate. And why was it called the gate of Yekhoniah? Because through it, Yekhoniah went out to exile. In the east was the gate of Nikanor, which had two smaller openings, one to the right, and one to the left. And there were two gates in the west which were nameless. 
  There were thirteen tables in the Temple, eight of marble in the slaughtering area, upon which they rinsed the innards. Two to the west of the ramp, one of marble and one of silver. On the marble one they placed the limbs, on the silver one they placed the tools of service. Two were inside the hall near the entrance of the Temple, one of marble and one of gold. On the marble one they placed the showbread when it was brought in, and on the gold one they placed [the showbread] in its exiting, because we increase in holiness, and do not decrease. And one [table] of gold inside, upon which the showbread continually rested.
  There were thirteen <em>shofarot</em> [horn-shaped collection chests] in the Temple, and on them was written: "New half-Shekels," "old half-Shekels," "nests," "young birds for <em>olah</em> [burnt] offerings," "wood," "frankincense," "gold for vessels." On six [was written] "free-will offerings." New half-Shekels - [this was for the shekels of] every [current] year. Old half-Shekels - whoever did not pay would pay, and pay for next year. Nests - they are [pairs of] turtledoves. Young birds for <em>olah</em> offerings - they are pigeons. They are all for <em>olah</em> offerings, according to Rabbi Yehuda. The Sages said: Pairs of turtledoves could be used for <em>olah</em> or <em>chattat</em> [sin] offerings. And the young birds for <em>olah</em> offerings were all for <em>olah</em> offerings.
  If one says, "I take upon myself [the duty of offering] wood," he may not bring less than two logs. [If he says he takes upon himself the duty of offering] frankincense, he may not offer less than three fingers-full [of frankincense]. [If he says he takes upon himself the duty of offering] gold, he may not bring less than a gold dinar. What was done with funds in the six [<em>shofarot</em>] for free-will offerings? They bought with them burnt-offerings, the flesh of which was for the Divine and the hides were for the priests. The following exposition was offered by Yehoyada, the High Priest: "It is a guilt offering; he is surely guilty before the Lord" (Leviticus 5:19). This is the rule: Whatever comes because of sin or guilt shall be used to purchase burnt-offerings, of which the meat was for the  Divine, and the hides for the priests, thus two verses are fulfilled, as it is a guilt-offering (asham) for the Divine, and a guilt-offering for the priests. And it also states: “The money for guilt-offerings and the money for the sin-offerings was not brought to the House of the Lord; it was for the priests” (II Kings 12:17). 
  
  
  
  Money which is found between [the chests for] shekalim and free-will offerings, if it is closer to the [chest for] shekalim, it falls to the shekalim, if closer to the [chest for] free-will offerings, it falls to the free-will offerings, if it is in the middle, it falls to the free-will offerings. If it is found between the [chest for] wood and the [chest for] frankincense, if it is closer to the [chest for] wood, it falls to wood, if it is closer to the [chest for] frankincense it falls to frankincense, if it is in the middle it falls to frankincense. If it is found between the [chest for] nest offerings and the [chest for] young bird offerings, if it is closer to the [chest for] nest offerings, it falls to the nest offerings, if it is closer to the [chest for] young bird offerings it falls to the young bird offering, if it is in the middle it falls to the young bird offerings. If it is found between unconsecrated money and <em>maaser sheini</em> [in a person's possession], if it is closer to the unconsecrated money, it falls to the unconsecrated money, if it is closer to the <em>maaser sheini</em> it falls to the maaser sheini, if it is in the middle it falls to the <em>maaser sheini</em>. This is the general rule, the money goes to what is closer even to be more lenient. When it is in the middle, it goes to the more stringent.
  Money that is found in front of animal dealers, it is always considered <em>maaser [sheini]</em>. On the Temple Mount, it is considered unconsecrated. In Jerusalem during a festival, it is <em>maaser [sheini]</em>. During the rest of the days of the year, it is unconsecrated.
  If flesh was found in the Temple courtyard, and if it was [cut into] limbs, [they are assumed to be] burnt-offerings, but if it was [cut into] pieces [of flesh], they are assumed to be sin offerings. If found in  Jerusalem, [they are assumed to be] peace-offerings. In either case, it must be left until its appearance changes [i.e., it becomes absolutely disqualified as an offering] and is then taken to the place of burning. If it was found in outlying areas, in limbs, [they are assumed to be] <em>neveilah</em> [improperly slaughtered]. If they are in pieces, they are permitted [to be eaten]. At the time of the [three pilgrimage] festivals, when meat is abundant, it is permitted, even when [cut into] limbs. 
  An animal that was found between Jerusalem and Migdal Eder, or a similar distance in any direction, the males are [considered] burnt offerings. The females are [considered] peace offerings. Rabbi Yehuda says, those which are fitting as a Pesach offering are [considered] Pesach offerings if it is thirty days before the festival.
  Originally they would take a pledge from the finder [of an animal], until he would bring its libation offering [i.e., wine that accompanies all offerings]. [The finders] began to leave [the animal] and flee. The [high] court decreed that its libation offering would come from the community.
  Rabbi Shimon says:  The [high] court decreed seven things and this was one of them:  a non-Jew who sends an offering [to be brought for him] from far away, and he sends its libations with it, they are brought from his [libation or money sent for it].  If he did not [send any libations], they are brought from public [funds].  Similarly, a convert who died and left behind [designated] offerings, if he has libations [to accompany them] they are brought from his [funds], but if not, they are brought from public [funds].  It is also a stipulation of the court that if the High Priest died, that his daily flour offering be brought from the public funds.  Rabbi Yehudah says [the High Priest's offering] is brought from the funds of his heirs and it was brought in its entirety [at its next offering time]. 
  The [high] court  decreed: Concerning the salt and wood, the priests may make use of them,  and concerning the red heifer, that the use of its ashes is exempt from the laws of misappropriation. And concerning nest offerings [bird-offerings], which became disqualified for sacrifice, that [their replacements] come from public funds. Rabbi Yosi says: The supplier of the nest offerings [bird-offerings] was bound to supply [replacements for] those found to be disqualified. 
  
  
  
  Any saliva found in Jerusalem is pure [i.e. assumed to not be from a <em>zav</em>, whose saliva defiles people or vessels], except that which is found in the upper market [since defiled persons would congregate there]; these are the words of Rabbi Meir. Rabbi Yosi says: During other times of the year, whatever saliva is found in the middle of the road is deemed [to be from] impure [persons], while saliva found at the sides of the road is deemed [to be from] pure [persons]. But in the season of the festivals, the saliva found in the middle of the road is assumed to be pure, whereas the saliva found on the sides of the road is assumed to be impure, since impure persons are in the minority at festival time, and because they are in the minority, they move over to the sides of the road. 
  All vessels found in Jerusalem on the path leading down to the house of immersion are [assumed to be] impure, but those found on the path up are [deemed] pure. For the path leading down is not the same path leading up; these are the words of Rabbi Meir.  Rabbi Yosi says: All vessels are [deemed to be] pure, except for the basket, shovel, and crusher which are reserved for use in burial-places. 
  A knife which was found on the 14th [day of Nissan] can be used to slaughter [animals] immediately.  If it were found on the 13th [day of Nissan] one must immerse it [in a mikvah] again.  A cleaver, on either day [the 13th or 14th days of Nissan] must be immersed [in a mikvah] again.  If the 14th [day of Nissan] fell on Shabbat, one may use [the cleaver] for slaughtering right away.  If [the cleaver] were found on the 15th [day of Nissan], one could use it to slaughter right away.  If it [the cleaver] were found tied to a knife, its status is the same as that of the knife.  
  If the curtain [which separates the Holy from the Holy of Holies] became impure from a <em>vlad hatumah</em> [something rendered impure on a  derivative level, by contact ultimately with an original source of impurity], it can be immersed [in a mikvah] inside [the Temple courtyard] and rehung immediately.  If however it became impure from an <em>av hatumah</em> it is immersed outside the Temple and was spread out in the <i>cheil</i> [a low fence around the Temple, which served as a boundary, beyond which entry to those impure was prohibited].  If it was a new curtain it was spread out on the roof of the Colonnade so that the masses could see its workmanship, since it was beautiful. 
  Rabbi Shimon ben Gamliel said in the name of Rabbi Shimon ben haSegan [secondary High Priest]:  The curtain [which separated the Holy and the Holy of Holies, was a <em>tefach</em> [handsbreadth] thick and woven from 72 threads, each comprised of 24 filaments.  Its length was 40 cubits and its height 20 cubits and it was made of 820,000 [individual filaments].  Two curtains were made every year and it took 300 priests to immerse it.
   Flesh of the holiest sacrifices [such as an <em>olah</em>, <em>chattat</em> or <em>asham</em> offering] which became impure, whether it was made impure by an <em>av hatumah</em> or a <em>vlad hatumah</em>, either within [the Temple] or outside [the Temple], Beit Shammai says they are all burned within except for meat [that was made impure by] an <em>av hatumah</em> outside [the Temple].  Beit Hillel says everything should be burned outside, except meat [that which was] made impure by a <em>vlad hatumah</em> inside [the Temple].  
  Rabbi Eliezer says: [meat which was] made impure by an <em>av hatumah</em>, whether it was inside or outside [the Temple], should be burned outside.  That which was made impure by a <em>vlad hatumah</em>, whether it was inside or outside [the Temple] should be burned inside.  Rabbi Akiva says, the place where it became impure is where it should be burned.
  The limbs from the <em>tamid</em> offering [daily burnt-offering] were placed on the lower half of the ramp on the eastern side, those of the <em>musaf</em> [additional] offerings were placed on the lower half of the ramp on the western side, and those of the Rosh Chodesh [new moon] <em>musaf</em> offering were placed on top of the rim of the altar. The laws of <em>shekalim</em> and first fruits apply only when the Temple is standing, but the laws of tithing grain, the laws of tithing animals, and  the laws of firstborn animals apply whether or not the Temple is standing. If one consecrated <em>shekalim</em> or first fruits, they are consecrated. Rabbi Shimon says: if one consecrates first fruits they are not consecrated. 