Mishnat Shekalim

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.

“If it please the king, let it be written that they be destroyed, and I will weigh out ten thousand talents of silver into the hands of those who have the charge of the business, to bring it into the king’s treasuries” (Esther 3:9).

Reish Lakish said: It is revealed and known to the One Who spoke and the world came into being, that in the future Haman was going to weigh out shekels against the Jewish people; therefore, He preceded their shekels to his shekels.

And this is as we learned in a Mishnah: "On the first of Adar they make a public announcement about the shekels and concerning kilayim."

Rabbi Judah said: at first they used to uproot and throw them down before them.

When transgressors increased in number, they used to uproot them and throw them on the roads, then they decreed that they should make the whole field ownerless.

It was taught: "Rebbi Judah said".

At first they used to uproot and throw them down before them and they were twice happy, first that they weeded their fields and second that they could use the kilaim.

When the number of transgressors increased, they were throwing it on the roadways.

Even then they were happy that they weeded their fields. So they instituted that they would declare the entire field ownerless.

On the fifteenth money-changers would sit in the province. On the twenty-fifth they would sit in the Temple.

Once they were sitting in the Temple, they began to take pledges. From whom did they take pledges? From Levites and Israelites, converts and freed slaves, but not women or slaves or minors.

Any minor on whose behalf his father has begun to pay the shekel, may not discontinue it again.

And they did not take pledges from the priests, because of the ways of peace.

Rabbi Judah said: Ben Bukri testified at Yavneh that a priest who paid the shekel is not a sinner.

Rabban Yohanan ben Zakkai said to him: not so, but rather a priest who did not pay the shekel was a sinner, only the priests expounded this verse for their own benefit: “And every meal-offering of the priest shall be wholly burnt, it shall not be eaten” (Leviticus 6:16). Since the omer and the two loaves and the showbread are from our contributions, how can they be eaten?

“Rebbi Jehudah said:, testified” etc. Rebbi Berekhiah said, the reason of Rabban Joḥanan ben Zakkai is, this they shall give, twelve tribes shall give.

It is written, everybody who crosses the census . . . . Rebbi Jehudah and Rebbi Neḥemiah. One said, everyone who crossed the Sea shall give, the other one said, everyone who crossed the count shall give.

He who said, everyone who crossed the Sea shall give, supports Rabban Joḥanan ben Zakkai; he who said, everyone being counted shall give, supports Ben Kovri.

Even though they said, “they don’t take pledges from women, slaves or minors, if they paid the shekel it is accepted from them.

If a non-Jew or a Cuthean paid the shekel they do not accept it from them.

And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, nor sin-offerings or guilt-offerings.

This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. And thus it was explicitly stated by Ezra: “You have nothing to do with us to build a house unto our God” (Ezra 4:3).

The following are liable for the kalbon: Levites and Israelites and converts and freed slaves; but not priests or women or slaves or minors.

If a man paid the shekel on behalf of a priest, or on behalf of a woman, or on behalf of a slave, or on behalf of a minor, he is exempt. If a man paid the shekel on his own behalf and on behalf of his fellow he is liable for one kalbon. Rabbi Meir says: two kalbons. If one gave a sela and received a shekel, he is liable to pay two kalbons.

Someone who paid the shekel on behalf of a poor man or on behalf of his neighbor or on behalf of his fellow-townsman, is exempt. But if he lent to them he is liable.

Brothers and partners who are obligated for the kalbon are exempt from the tithe of beasts. But when they are liable to the tithe of beasts they are exempt from the surcharge. And how much is the kalbon? A silver ma'ah, the words of Rabbi Meir. But the sages say: half a ma'ah.

I entrusted to their safekeeping the weight of six hundred and fifty talents of silver, one hundred silver vessels of one talent each, one hundred talents of gold; also, twenty gold bowls worth one thousand darics and two vessels of good, shining bronze, as precious as gold.

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.

Someone who gave his shekel to his fellow to pay it on his behalf, but he paid it on behalf of himself: if the appropriation had already been made he is guilty of sacrilege.

Someone who paid his shekel out of consecrated money: if the appropriation had already been made and an animal had already been offered, he is guilty of sacrilege. With second tithe or seventh year money, he must eat food equal to its value.

Someone who gathered coins and said: “Behold, these are for my shekel.” Bet Shammai say: their surplus is for freewill-offerings and Bet Hillel say: their surplus is non-sacred.

“From them I shall bring my shekel,” they agree that their surplus is non-sacred.

“These are for a sin-offering," they agree that the surplus is for freewill-offerings.

“From these I shall bring a sin-offering," they agree that the surplus is non-sacred.

Rabbi Shimon says: what is the difference between shekels and a sin-offering?

Shekels have a fixed value, but a sin-offering has no fixed value.

Rabbi Judah says: shekels also have no fixed value. For when the Israelites came up out of the diaspora they used to pay the shekel in darics [4 shekel], then they paid the shekel in selas [2 shekel], then they paid it in tevain [1 shekel], and finally they wanted to pay it in dinars [half a shekel].

Rabbi Shimon said: nevertheless they are all of the same value for everyone, while for a sin-offering one person may spend one sela, another two, and another three.

The mitzvah of giving the half-shekel entails giving half of the coin that is [common] currency at the time in question, even if that coin is larger than the shekel used for the sanctuary.

And one should never give less than the half-shekel that was given in the time of Moses our teacher, which weighed 160 barley corns.

The surplus of shekels is non-sacred property. The surplus of tenth of the ephah, and the surplus of bird-offerings of zavim, for bird-offerings of zavot, for bird-offerings of women after childbirth, and sin-offerings and guilt-offerings, their surplus is for freewill-offerings.

This is the general rule: anything set aside for a sin-offering or for a guilt-offering, the surplus is for freewill-offerings.

The surplus of a burnt-offering for a burnt-offering.

The surplus of a meal-offering for a meal-offering.

The surplus of a peace-offering for a whole-offering.
The surplus of a pesach for a wellbeing offering.
The surplus of the offerings of nazirites for the offerings of other nazirites.
The surplus of the offerings of a nazirite for freewill-offerings.
The surplus of the poor for the poor.
The surplus of a poor person to that poor person.
The surplus of [ransom of] captives for the ransom of captives.
The surplus of [the ransom of] a captive to that captive.
The surplus of the dead for other dead.
The surplus of a dead person for his heirs. Rabbi Meir says: the surplus of a dead person must be laid aside until Elijah comes. Rabbi Natan says: the surplus of a dead person for building a monument for him over his grave.
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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.

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.

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).

Those of of Rabban Gamaliel’s household used to enter with their shekel between their fingers, and throw it in front of the person who made the withdrawal, while he who made the withdrawal purposely pressed it into the basket.

He did not make it until he first said to them: “Should I make the withdrawal?” And they say to him, “Withdraw! Withdraw! Withdraw!” three times.

He makes the first withdrawal and he covers with leather covers. And the second, and he covers with leather covers. After the third withdrawal he would not cover, lest he should forget and make a withdrawal from shekels from which had already been appropriated.

He would make the first withdrawal on behalf of the Land of Israel, and the second on behalf of the surrounding cities, and the third on behalf of Babylon and on behalf of Medea and on behalf of distant countries.

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.

In a Sabbatical year, when the produce of the fields is ownerless, the court hires watchmen to protect some of the produce that grows on its own, so that it will be possible to offer the omer and the two loaves of bread, for these offerings may come only from the new harvest. These watchmen receive their wages from the withdrawal from the chamber.

Should a person volunteer to watch the produce without charge, his offer is not accepted, lest strong-men come and take it. Therefore the Sages ordained that the watchmen be paid from the funds of the Temple treasury so that everyone will stay away from that place where the guards are posted.

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.

What did they do with the surplus of the remainder in the chamber? They would buy with it wines, oils and fine flours, and the profit belonged to the Temple, according to Rabbi Ishmael.

Rabbi Akiva says: one may not make a profit with the property of the Temple, nor with the property of the poor.

That is to say, all the profits from buying and selling to those that bring sacrifices from the rest of the people.

Rabbi Akiva says it is not permitted to make profits with holy items, nor with money that belongs to the poor, and the halakhah is according to Rabbi Akiva.

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.

What was done with the surplus of the incense? They would separate from it the wages of the craftsmen, and they would exchange it for the wages of the craftsmen, and they would give it to the craftsmen as their wages, and then they would buy it back again out of a new appropriation.

If the new month had arrived in time they would bring it with the new appropriation, but if not, they from the old one.

If someone dedicated his possessions to the Temple, and there were among them things which was fit for public offerings, they should be given to the craftsmen as their wages; according to Rabbi Akiva.

Ben Azzai said to him: this method is not correct. Rather, they separate from them the wages of the craftsmen, and then they exchange them for the money due to the craftsmen, and then they give them to the craftsmen as their wages, and then they buy them back again out of a new appropriation.

If someone dedicated his possessions to the Temple and there was among them an animal fit for the altar, males or females, Rabbi Eliezer says: males should be sold for the use of burnt-offerings and females should be sold for the use of peace-offerings, and the proceeds should be combined with the other possessions for the repair of the temple.

Rabbi Joshua says: the males themselves should be offered as burnt-offerings and the females should be sold for the use of peace-offerings, and with the proceeds burnt offerings should be brought, and the other possessions should go to the repair of the temple.

Rabbi Akiva says: I prefer the opinion of Rabbi Eliezer over the opinion of Rabbi Joshua, for Rabbi Eliezer applied a uniform rule, but Rabbi Joshua differentiated.

Rabbi Papias said: I have heard a tradition in accordance with both of them: that for someone who dedicates to the Temple explicitly, it is according to the words of Rabbi Eliezer, but for someone who dedicates to the Temple without specifying it is according to the opinion of Rabbi Joshua.

If someone dedicated his possessions to the Temple and there were among them things fit for the altar - wines, oils, and birds - Rabbi Elazar says: they should be sold for the offerings of each particular kind, and they should buy with the proceeds burnt offerings, and the other possessions should go to the repair of the Temple.

Once in thirty days prices were fixed for the chamber. Anyone who had accepted upon himself to supply fine flours at four (se'ahs for a sela) and if the price now stood at three, must supply four.

If at three and they now stood at four, he must supply at four, for the Temple has the upper hand.

If the fine flour became worm-eaten the loss is his; if the wine became sour the loss is his. And he does not receive his money until the altar has accepted.

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.

Now these are the children of the province, that went up out of the captivity of those that had been carried away, whom Nebuchadnezzar the king of Babylon had carried away unto Babylon, and that returned unto Jerusalem and Judah, every one unto his city; who came with Zerubbabel, Jeshua, Nehemiah, Seraiah, Reelaiah, Mordecai, Bilshan, Mispar, Bigvai, Rehum, Baanah.

The number of the men of the people of Israel:

From the worn trousers of the priests and their belts they would make wicks, and with them they would light.

They did not have less than three treasurers, nor fewer than seven superintendents. Nor did they create positions of authority over the public in matters of money with fewer than two, except Ben Ahiyah who was over the sickness of the bowels and Elazar who was over the veil, for these had been accepted by the majority of the public.

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.

And in your new moons ye shall present a burnt-offering unto the LORD: two young bullocks, and one ram, seven he-lambs of the first year without blemish;

and three-tenths of an ephah of fine flour for a meal-offering, mingled with oil, for each bullock; and two-tenths of fine flour for a meal-offering, mingled with oil, for the one ram;

and one-tenth of fine flour mingled with oil for a meal-offering unto every lamb; for a burnt-offering of a sweet savour, an offering made by fire unto the LORD.

And their drink-offerings shall be half a hin of wine for each bullock, and the third part of a hin for the ram, and the fourth part of a hin for each lamb. This is the burnt-offering of every new moon throughout the months of the year.

There were four seals in the Temple, and on them were inscribed: ‘calf’, ‘ram’, ‘kid’, ‘sinner’.

Ben Azzai says: there were five and on them was inscribed in Aramaic: ‘calf’, ‘ram’, ‘kid’, ‘poor sinner’, and ‘rich sinner’.

‘Calf’ served for the libations of cattle, both large and small, male and female.

‘Kid’ served for the libations of sheep, both large and small, male and female, with the exception of rams.

‘Ram’ served for the libations of rams alone.

‘Sinner’ served for the libations of the three animals of the lepers.

Rabbi Shmuel bar Naḥmani says that Rabbi Yoḥanan says: Leprous marks come for seven things: For malicious speech, for bloodshed, for an oath taken in vain, for forbidden sexual relationships, for arrogance, for theft, and for stinginess.

Anyone who required libations would go to Yohanan who was the officer over the seals, and give him money and receive from him a stamped receipt.

Then he would go to Ahiyah who was the officer over the libations, and give him the receipt, and receive from him the libations. And in the evening these two would come together, and Ahiyah would bring out the receipts and receive money for their value.

If there was surplus, the surplus belonged to the sanctuary, but if there was less Yohanan would pay out of his own pocket; for the Temple has the upper hand.

If someone lost his receipt they waited for him until the evening. If they found the value of his receipt, they give to him. If not he got nothing.

The name of the day was inscribed on the receipts because of fraudsters.

There were two chambers in the Temple, one the chamber of secrets [hashai] and the other the chamber of vessels.

The chamber of secrets: sin-fearing persons used to put their gifts there in secret, and the poor of good families supported themselves from it in secret.

The chamber of utensils: whoever offered a utensil as a gift would throw it in, and once in thirty days the treasurers opened it; and any utensil they found in it that was of use for the repair of the temple they left there, and the others were sold and their value went to the chamber of the repair of the temple.

"Hashai" means "secret" or "hidden" and the whole issue is clear - it does not require any other explanation.

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.

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.

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.

And where did they used to prostrate?

Four in the north, four in the south, three in the east, and twice in the west, corresponding to the thirteen gates.

The southern gates close to the west: the Upper Gate, the Fuel Gate, the Gate of the Firstborns, and the Water Gate. Why was it called the Water Gate? Because through it was brought in the flask of water for the libation on Sukkot. Rabbi Eliezer ben Yaakov says: through it the waters trickle forth and in the time to come “they will come forth from under the threshold of the Temple” (Ezekiel 47:1).

Opposite them in the north close to the west were: Jechoniah’s Gate, the Gate of the Offerings, the Gate of the Women, and the Gate of Song. And why was it called the Jechoniah’s Gate? Because through it Jechoniah went out into his captivity.

In the east was the Nicanor’s Gate, and it had two small gates, one to the right and one to the left.

There were also two gates in the west which had no name.

HALAKHAH: The Mishnah is Abba Yose ben Ḥanin’s, since Abba Yose ben Ḥanin said, corresponding to the thirteen gates. But according to the Rabbis there were seven gates. In the Rabbis’ opinion, where were the thirteen prostrations? As we have stated there, “There were thirteen breaches, where the Greek kings breached it; they came back and closed them and decided correspondingly thirteen prostrations.”

There were thirteen tables in the Temple.

Eight of marble in the place of slaughtering and on them they would rinse the entrails.

And two to the west of the ramp, one of marble and one of silver; on that of marble they would place the limbs, and on that of silver the ministering vessels.

And there were two tables in the Porch on the inside of the entrance to the Temple, one of marble and the other of gold; on that of marble they would place the showbread when it was brought in, and on that of gold when it was taken out, because one may increase in holiness but not decrease.

And there was one of gold on the inside of the Sanctuary on which the showbread lay continually.

There were thirteen chests in the Temple and on them was inscribed: “new shekels”; “old shekels”; “nests”; “young pigeons for burnt-offerings”; “wood”; “frankincense”; “gold for the ark cover”; and on six, “freewill offerings”.

New shekels - those for each year; old -whoever has not paid his shekel in the past year may pay it in the coming year; nests - these are turtle-doves; young pigeons for burnt-offerings - these are young pigeons.

All are for burnt-offerings, according to Rabbi Judah. But the sages say: “nests” one is for sin-offerings and the other for burnt-offerings, but “young pigeons for burnt-offerings” all goes to burnt-offerings.

Someone who says: “Behold, I will bring wood”, may not bring less than two logs.

"Frankincense”, he may not bring less than a handful.

"Gold”, he may not bring less than a gold dinar.

"On six, freewill-offerings”. What was done with the freewill-offerings? They would buy with them burnt-offerings, the flesh for God and the hides for the priests.

This midrash was expounded by Yehoyada the high priest: “It is a guilt-offering; he has surely sinned against the Lord” (Leviticus 5:19).

This is the general rule: anything which is brought because of a sin or because of guilt, they should purchase with it burnt offerings, the flesh for God and the hides for the priests.

Thus two verses are both fulfilled: a guilt offering for the Lord and a guilt offering for the priests, as it says: “Money brought as a guilt-offering or as a sin-offering was not deposited in the House of the Lord; it went to the priests” (II Kings 12:17).

And if a person sin, and commit any of these things which are forbidden to be done by the commandments of the Lord; though he know it not, yet is he guilty, and shall bear his iniquity.

And he shall bring a ram without blemish out of the flock, according to the valuation, for a guilt offering, to the priest: and the priest shall make atonement for him concerning his ignorance wherein he erred and knew it not, and it shall be forgiven him.

It is a guilt offering: he has surely sinned against the Lord.

Coins which were found between the “shekels” and the “freewill-offerings" chests. Nearer to “shekels”, they go to the shekels; to “freewill-offerings”, they go to freewill-offerings; half-way in between, they go to freewill-offerings.

Between “wood” and “frankincense”. Nearer to “wood”, they go to the wood; to “frankincense”, they go to frankincense; half-way in between, they go to frankincense.

Between “nests” and “young pigeons for burnt-offerings”. Nearer to “nests”, they go to the nests; to “young pigeons for burnt-offerings”, they go to “young pigeons for burnt-offerings”; half-way in between, they go to “young pigeons for burnt-offerings”.

Between non-consecrated and second tithes. Nearer to the non-consecrated, they go to non-consecrated; to the second tithes, they go to second tithes; half-way in between, they go to second tithes.

This is the general rule: they go to that which is nearer; but if half-way in-between, to the place which is more stringent.

Money which was found in front of animal dealers is always second tithe money; on the Temple Mount it is non-sacred [hullin].

In Jerusalem during a festival, it is second tithes money; during the rest of the year it is non-sacred [hullin].

Meat which was found in the Temple courtyard. Limbs - whole burnt-offerings; pieces - sin-offerings. In Jerusalem - peace-offerings.

In both cases it must be left until its appearance passes [ it becomes disqualified] and then goes out to the place of burning.

Within the borders [of Israel]. Limbs - carrion; pieces - permitted.

And during the time of a festival, when meat is abundant, even limbs are permitted.

Beasts which were found in Jerusalem as far as Migdal Eder and within the same distance in any other direction. Males - burnt-offerings; females - peace-offerings.

Rabbi Judah says: that which is fit for a pesah offering - pesah-offerings, within thirty days before the festival.

At first they used to take a pledge from any one who had found an animal, until he brought its libation-offerings. People would leave the animal and run away. So the court decreed that its libation-offerings should come from public funds.

Rabbi Shimon said: there were seven things that the court decreed and that was one of them.

If a non-Jew sent a burnt-offering from overseas and sent with it its libation-offerings, they offered his up but, if not, they should be offered from public funds.

So too if a convert had died and left sacrifices, if he had also left its libation-offerings they offered his up but, if not, they should be offered from public funds.

It was a condition laid down by the court in the case of a high priest who died that his minhah should be offered from public funds. Rabbi Judah says: from the property of his heirs. And it had to be the whole of it.

And the Lord spoke to Moses, saying, This is the offering of Aaron and of his sons, which they shall offer to the Lord on the day when he is anointed; the tenth part of an efa of fine flour for a meal offering perpetual, half of it in the morning and half of it in the evening.

Concerning the salt and the wood, that the priests may benefit from them.

And concerning the heifer, that using its ashes is not considered sacrilege.

And concerning bird-offerings which had become unfit, that they should come from public funds.

Rabbi Yose says: the person who supplied the bird-offerings was bound to supply for those which had become unfit.

Any spit found in Jerusalem is clean except that which is found in the upper market, according to Rabbi Meir.

Rabbi Yose says: at other times of the year, that which is in the middle of the road is unclean but that at the sides is clean;

And at festival-times that which is in the middle of the road is clean, while that at the sides is unclean, since they are few in number and they remove to the sides of the road.

All vessels found in Jerusalem on the way going down to the place of immersion are unclean, on the way going up are clean; for the going down is not the same as the going up, according to Rabbi Meir.

Rabbi Yose says: they are all clean, except a basket and the shovel or pick which are specially used for graves.

If a knife is found on the fourteenth one may slaughter with it immediately. On the thirteenth, one must immerse it again. A cleaver, either way, one must immerse again.

If the fourteenth fell on Shabbat, one may slaughter with it immediately. On the fifteenth, one may slaughter with it immediately. If it was found tied to a knife it is like the knife.

The 14th of Nisan is the day of slaughtering the Passover sacrifices so there is an assumption that all the knives are pure, and therefore one can use it immediately.

But if he found it on the 13th he sprinkles the water of sprinkling onto it and immerses it and it waits until nightfall before slaughtering with it because it is possible that the owner got it out to purify it.

If a curtain was defiled by a second-order uncleanness, they immerse it within and they bring it back in immediately. But if it was defiled by a primary uncleanness, they immerse it outside and spread out in the Hel because it requires sundown.

If it was new it was spread out on the roof of the colonnade, so that the people might behold its workmanship which is beautiful.

As Rabbi Zeira said Rav said: There were thirteen curtains in the Temple: Seven for each of the seven gates; two, one at the entrance to the Sanctuary and one at the entrance to the Entrance Hall. Two within the partition, and two corresponding to them in the upper chamber.

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.

Meat of most holy things which was defiled, whether by a primary uncleanness or by a secondary uncleanness, whether inside or outside, Beyt Shammai say: it must all be burnt within, except when defiled outside by a primary uncleanness and Beyt Hillel say: it must all be burnt outside, except that which was defiled by a secondary uncleanness within.

Rabbi Eliezer says: that which was defiled by a primary uncleanness, whether inside or outside, must be burned outside. That which was defiled with a secondary uncleanness, whether inside or outside, is burned inside.

Rabbi Akiva says: where it was defiled there it is burned.

The limbs of the daily burnt-offering were placed on the half of the ramp downwards on the west side.

Those of the additional offering were placed on the half of the ramp downwards on the east side.

Those of the new moon offerings were placed on top of the rim of the altar.

The shekels and of the first-fruit are in force only when the Temple stands, but the tithe of grain and of the tithe of cattle and of the firstborn are in force both when the Temple stands and when the Temple does not stand.

If someone dedicates shekels or first-fruits, they are holy. Rabbi Shimon says: if someone says “the first-fruits be holy,” they are not holy.

We will return to you, Tractate Shekalim, and you will return to us; our mind is on you, Tractate Shekalim, and your mind is on us;

We will not forget you, Tractate Shekalim, and you will not forget us – not in this world and not in the next world.