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Mishnah, Shekalim, 4.6

nanIf one dedicated his possessions to the Temple, and there was among them things which was fit for public offerings, they should be given to the craftsmen as their wages; the words of 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."

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10 results
1. Hebrew Bible, Leviticus, 27.21 (9th cent. BCE - 3rd cent. BCE)

27.21. וְהָיָה הַשָּׂדֶה בְּצֵאתוֹ בַיֹּבֵל קֹדֶשׁ לַיהוָה כִּשְׂדֵה הַחֵרֶם לַכֹּהֵן תִּהְיֶה אֲחֻזָּתוֹ׃ 27.21. But the field, when it goeth out in the jubilee, shall be holy unto the LORD, as a field devoted; the possession thereof shall be the priest’s."
2. Hebrew Bible, Nehemiah, 10.35 (5th cent. BCE - 4th cent. BCE)

10.35. וְהַגּוֹרָלוֹת הִפַּלְנוּ עַל־קֻרְבַּן הָעֵצִים הַכֹּהֲנִים הַלְוִיִּם וְהָעָם לְהָבִיא לְבֵית אֱלֹהֵינוּ לְבֵית־אֲבֹתֵינוּ לְעִתִּים מְזֻמָּנִים שָׁנָה בְשָׁנָה לְבַעֵר עַל־מִזְבַּח יְהוָה אֱלֹהֵינוּ כַּכָּתוּב בַּתּוֹרָה׃ 10.35. And we cast lots, the priests, the Levites, and the people, for the wood-offering, to bring it into the house of our God, according to our fathers’houses, at times appointed, year by year, to burn upon the altar of the LORD our God, as it is written in the Law;"
3. Mishnah, Megillah, 4.3 (1st cent. CE - 3rd cent. CE)

4.3. They do not recite the Shema responsively, And they do not pass before the ark; And the [the priests] do not lift up their hands; And they do not read the Torah [publicly]; And they do not conclude with a haftarah from the prophets; And they do not make stops [at funeral] processions; And they do not say the blessing for mourners, or the comfort of mourners, or the blessing of bridegrooms; And they do not mention God’s name in the invitation [to say Birkat Hamazon]; Except in the presence of ten. [For redeeming sanctified] land nine and a priest [are sufficient], and similarly with human beings."
4. Mishnah, Middot, 1.7, 1.9 (1st cent. CE - 3rd cent. CE)

1.7. The fire chamber had two gates, one opening on to the Hel and one on to the courtyard. Rabbi Judah says: the one that opened on to the courtyard had a small opening through which they went in to search the courtyard." 1.9. There was a place there [in the fire chamber] one cubit square on which was a slab of marble. In this was fixed a ring and a chain on which the keys were hung. When closing time came, the priest would raise the slab by the ring and take the keys from the chain. Then the priest would lock up within while the Levite was sleeping outside. When he had finished locking up, he would replace the keys on the chain and the slab in its place and put his garment on it and sleep there. If one of them had a seminal emission, he would go out by the winding stair which went under the Birah, and which was lighted with lamps on both sides, until he reached the bathing place. Rabbi Eliezer ben Jacob says: he descended by the winding stair which went under the Hel and he went out by the Taddi gate."
5. Mishnah, Peah, 1.6 (1st cent. CE - 3rd cent. CE)

1.6. He may always give peah and be exempt from giving tithes until he makes a stack. One who gives [to the poor] as ownerless [produce] and be exempt from giving tithes until he makes a stack. He may feed cattle, wild animals and birds and be exempt from giving tithes until he makes a stack. He may take from the threshing floor and use it as seed and be exempt from giving tithes until he makes a stack, the words of Rabbi Akiva. A priest or Levite who purchase [grain of] a threshing floor, the tithes are theirs unless [the owner] has already made a stack. One who dedicated [his crop] and redeems it [afterwards] is obligated to give tithes until the Temple treasurer has made a stack."
6. Mishnah, Sanhedrin, 1.3 (1st cent. CE - 3rd cent. CE)

1.3. The laying on of the elders’ hands and the breaking of the heifer’s neck [are decided upon] by three, according to Rabbi Shimon. But Rabbi Judah says: “By five.” The rites of halitzah and “refusal” [are performed] before three. The fruit of fourth year plantings and Second Tithes whose value is not known [are redeemed] before three. Things dedicated to the Temple [are redeemed] before three. Vows of evaluation to be redeemed with movable property, [are evaluated] before three. Rabbi Judah says: “One must be a priest.” [Vows of evaluation], [to be redeemed] with land [are evaluated] before nine and a priest. And similarly [for the evaluation] of a man."
7. Mishnah, Tamid, 1.1, 2.5, 3.1, 5.5, 7.3 (1st cent. CE - 3rd cent. CE)

1.1. In three places the priests keep watch in the Temple: in the chamber of Avtinas, in the chamber of the spark, and in the fire chamber. In the chamber of Avtinas and in the chamber of the spark there were upper chambers where the youths kept watch. The fire chamber was vaulted and it was a large room surrounded with stone projections, and the elders of the clan [serving in the Temple] used to sleep there, with the keys of the Temple courtyard in their hands. The priestly initiates used to place their bedding on the ground. They did not sleep in their sacred garments, but they used to take them off [and fold them] and place them under their heads and cover themselves with their own ordinary clothes. If one of them had a seminal emission, he used to go out and make his way down the winding stairs which went under the Birah, and which was lit by lights on each side until he reached the bathing place. There was a fire close by and an honorable seat [i.e. toilet]: and this was its honor: if he found it locked, he knew there was someone there; if it was open, he knew there was no one there. He would go down and bathe and then come up and dry himself and warm himself in front of the fire. He would then go and take his seat next to his fellow priests until the gates were opened, when he would take his departure." 2.5. They picked out from there some good fig-tree branches to make a second fire for the incense near the south-western corner some four cubits to the north of it, using as much wood as he judged sufficient to form five seahs of coals, and on the Shabbat as much as he thought would make eight seahs of coals, because from there they used to take fire for the two dishes of frankincense for the showbread. The limbs and the pieces of fat which had not been consumed over night were put back on the wood. They then kindled the two fires and descended and went to the chamber of hewn stone." 3.1. The superintendent then said to them: come and cast lots, to see who is to slaughter, and who is to sprinkle the blood, and who is to clear the ashes from the inner altar, and who is to clear the ash from the candlestick, and who is to lift the limbs on to the ascent: the head, the right leg, the two forelegs, the tailbone, the left leg, the breast and the neck and the two flanks, the entrails, the fine flour, the griddle cakes and the wine. They cast lots and whoever won, won." 5.5. The priest who had won the firepan, would take the silver pan and ascend to the top of the altar and clear away the live coals to this side and that, and he would rake [the coals]. He then went down and poured them into a gold [firepan]. About a kav of the coals was spilt, and these he swept into the channel. On Shabbat he used to put an overturned pot on them. This pot was a large vessel which could hold a letekh. It had two chains; with one he used to draw it down, and with the other he used to hold it above so that it should not roll over. It was used for three purposes for placing over live coals, and over a [dead] creeping thing on Shabbat, and for drawing down the ashes from the top of the altar." 7.3. If the high priest wished to burn the offerings [himself], he would go up the ascent with the deputy high priest at his right. When he reached the middle of the ascent the deputy took hold of his right hand and helped him up. The first [of the other priests] then handed to him the head and the foot and he laid his hands on them and threw them [onto the altar]. The second then handed to the first the two fore legs. And he handed them to the high priest who laid his hands on them and threw them [onto the altar]. The second then went away. In the same way all the other limbs were handed to him and he laid his hands on them and threw them [on to the altar fire]. If he wanted, he could lay his hands and let others throw [them] on the fire. He then went around the altar. From where did he begin? From the southeastern corner; from there he went to the northeastern, then to the northwestern and then to the southwestern. They there handed him the wine for libation. The deputy high priest stood on the corner/horn of the altar with the flags in his hand, and two priests on the table of the fats with two trumpets in their hands. They blew a teki’ah, a teru’ah and a teki’ah. They then went and stood by Ben Arza, one on his right hand and one on his left. When he bent down to make the libation the deputy high priest waved the flags and Ben Arza struck the cymbals and the Levites sang the psalm. When they came to a pause they blew a teki’ah, and the public bowed down. At every pause there was a teki’ah and at every teki’ah a bowing down. This was the order of the regular daily sacrifice for the service of our Lord. May it be His will that it be rebuilt speedily in our days, Amen."
8. Mishnah, Yoma, 1.2, 3.7 (1st cent. CE - 3rd cent. CE)

1.2. All seven days he sprinkles the blood and burns the incense and cleans lamps and offers the head and the leg; And on all other days if he wants he offers, for the high priest is first in offering a portion and has first place in taking a portion." 3.7. In the morning he would wear Pelusian linen worth twelve minas (1200 dinar/zuz); at dusk Indian linen worth eight hundred zuz, the words of Rabbi Meir. The sages say: in the morning he would wear [garments] worth eighteen minas and at dusk [garments] worth twelve minas, altogether thirty minas. These [costs] were at the charge of the community and if he wanted to add, he adds more out of his own pocket."
9. Mishnah, Shekalim, 3.3, 4.2, 4.7-4.8, 5.2 (1st cent. CE - 3rd cent. CE)

3.3. [The members] of Rabban Gamaliel’s household used to enter [the chamber] with their shekel between their fingers, and throw it in front of him who made the appropriation, while he who made the appropriation purposely pressed it into the basket. He who made the appropriation did not make it until he first said to them: “Should I make the appropriation?” And they say to him three times: “Make the appropriation! Make the appropriation! Make the appropriation!”" 4.2. The [red] heifer and the scapegoat and the strip of scarlet came out of the appropriation of the chamber. The ramp for the [red] heifer and the ramp for the scapegoat and the strip of scarlet which was between its horns, and [the maintece of] 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 [red] cow the high priests made out of their own [means]." 4.7. One who 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 offerings of wellbeing, and the proceeds should be lumped together with the rest of the 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 offerings of wellbeing, 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 their opinions: that one who dedicates to the Temple with explicitness, it is according to the words of Rabbi Eliezer, but one who dedicates to the Temple without specifying it is according to the opinion of Rabbi Joshua." 4.8. One who dedicated his possessions to the Temple and there were among them things fit for the altar, [such as] wines, oils, and birds: Rabbi Elazar says: they should be sold for the use of [offerings of] each particular kind, and they should bring with the proceeds burnt offerings, and the other possessions should go to the repair of the Temple." 5.2. They did not have less than three treasurers. Or less than seven superintendents. Nor create positions of authority over the public in matters of money [with] less than two [officers], except [in the case] of the son of 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."
10. Babylonian Talmud, Keritot, None (3rd cent. CE - 6th cent. CE)

6a. בבואה לבבואה דבבואה נידע דאתי לביתיה ולאו מילתא היא דילמא חלשא דעתיה ומתרע מזליה,אמר אביי השתא דאמרת סימנא מילתא היא יהא רגיל איניש למיכל ריש שתא קרא ורוביא כרתי סילקא ותמרי,א"ל רב משרשיא לבניה כי בעיתו למיזל למגמר קמיה רבכון גרוסו מעיקרא מתני' והדר עולו קמי רבכון וכי יתביתו קמי רבכון חזו לפומיה דרבכון שנאמר (ישעיהו ל, כ) והיו עיניך רואות את מוריך וכי גריסיתו שמעתא גרוסו על מיא דכי היכי דמשכי מיא תמשוך שמעתכון,אקילקי דמתא מחסיא ולא אפדני דפומבדיתא טב גילדנא סריא למיכל מכותחא דרמי כיפי,(שמואל א ב, א) ותתפלל חנה ותאמר עלץ לבי בה' רמה קרני רמה קרני ולא רמה פכי דוד ושלמה שנמשחו בקרן נמשכה מלכותם שאול ויהוא שנמשחו מן הפך לא נמשכה מלכותם:,המפטם את הקטרת: ת"ר המפטם את הקטרת ללמד בה או למוסרה לציבור פטור להריח בה חייב והמריח בה פטור אלא שמעל,ומי איכא מעילה והאמר ר"ש בן פזי א"ר יהושע ב"ל משום בר קפרא קול ומראה וריח אין בהן משום מעילה,ריח אחר שתעלה תמרתו אין בו משום מעילה [שהרי] אין לך דבר אחר שנעשה מצותו ומועלין בו,אלמה לא והרי תרומת הדשן דנעשית מצותה ומועלין בה,משום דהוי תרומת הדשן ובגדי כהונה שני כתובים הבאים כאחד וכל שני כתובין הבאין כאחד אין מלמדים,הניחא לרבנן אלא לר' דוסא מאי איכא למימר דתניא (ויקרא טז, כג) והניחם שם מלמד שטעונין גניזה,רבי דוסא אומר כשירין הן לכהן הדיוט ומה תלמוד לומר והניחם שם שלא ישתמש בהן ביום הכפורים אחר,משום דהוי תרומת הדשן ועגלה ערופה שני כתובין הבאין כאחד וכל שני כתובין הבאין כאחד אין מלמדין תרומת הדשן מאי היא דתניא (ויקרא ו, ג) ושמו אצל המזבח מלמד שטעונין גניזה עגלה ערופה מאי היא דתניא (דברים כא, ד) וערפו שם את העגלה בנחל מלמד שטעונין גניזה,ולמ"ד שני כתובין הבאים כאחד מלמדין הכא ודאי אין מלמדין משום דהוי תרי מיעוטי בתרומת הדשן כתיב ושמו הדין אין מידי אחרינא לא גבי עגלה ערופה כתיב הערופה ערופה אין מידי אחרינא לא,ת"ר פיטום הקטרת הצרי והציפורן והחלבנה והלבונה משקל שבעי' של שבעים מנה מור וקציעה שיבולת נרד וכרכום משקל ששה עשר של ששה עשר מנה הקושט שנים עשר קילופה שלשה וקנמון תשעה בורית כרשינה תשעה קבין יין קפריסין סאין תלתא קבין תלתא אם אין לו יין קפריסין מביא חמר חיוריין עתיק מלח סדומית רובע מעלה עשן כל שהוא ר' נתן אומר אף כיפת הירדן כל שהוא,ואם נתן בה דבש פסלה חיסר אחת מכל סממניה חייב מיתה רש"א הצרי אינו אלא שרף [הנוטף] מעצי הקטף בורית כרשינה ששפין בה את הציפורן כדי שתהא נאה יין קפריסין ששורין בו את הציפורן כדי שתהא עזה והלא מי רגלים יפין לה אלא שאין מכניסין מי רגלים למקדש,מסייע ליה לר' יוסי בר"ח דאמר (שמות ל, לב) קדש היא קדש תהיה לכם כל מעשיה לא יהו אלא בקדש,מיתיבי המקדיש נכסיו והיו בה דברים הראויין לקרבנות הציבור ינתנו לאומנין בשכרן,הני דברים הראויין מאי נינהו אי בהמה וחיה תנא ליה אי יינות שמנים וסלתות תנא ליה אלא לאו קטרת,א"ר אושעיא באותה הניתנת לאומנים בשכרן דתניא מותר הקטרת מה היו עושין בה היו מפרישין (ממנה) שכר האומנין ומחללין אותה על מעות האומנין ונותנין אותן לאומנין בשכרן וחוזרים ולוקחין אותה מתרומה חדשה,מתקיף לה רב יוסף הא בכולהו מותרות תני חוזרין ולוקחין אותה מתרומה חדשה והכא לא תני,אלא אמר רב יוסף באחד מסממני הקטרת,ת"ר קטרת היתה נעשית שס"ח מנה שס"ה כנגד ימות החמה שלשה מנין יתירין שמהן מכניס כהן גדול מלא חפניו ביום הכיפורים והשאר ניתנת לאומנין בשכרן,כדתניא מותר הקטרת מה היו עושין בה מפרישין (ממנה) שכר האומנין ומחללין אותה על מעות האומנין ונותנין אותן לאומנין בשכרן וחוזרין ולוקחין אותה מתרומת הלשכה 6a. bthe reflection [ ibavua /i] of a reflection ofhis breflection he shall know that he willreturn and bcome to his home.The Sages say about this: bAnd this is nothing,i.e., one should not practice these divinations, as bperhaps he will become despondentif he does not see the positive sign band his fortune will turn bad,and this itself will result in his failure., bAbaye said: Now that you have saidthat ba sign isa substantial bmatter, a person should be accustomed to eat, at the start of the year, gourd, fenugreek, leeks, beets, and dates,as each of these grow and multiply quickly, which is a good omen for the deeds of the upcoming year.,With regard to positive omens, bRav Mesharshiyya said to his sons: When you want to go to study in the presence of your teacher, initially study the imishnayotand then ascend before your teacher. And when you sit before your teacher, see your teacher’s mouth, as it is stated: “And your eyes shall see your teacher”(Isaiah 30:20). bAnd when you learn a ihalakha /i, learn neara source of flowing bwater, as just as the waterflow bcontinues,so too, byour learning should continue. /b,Rav Mesharshiyya gave his sons additional advice: It is better for you to dwell bon the garbage piles [ iakilkei /i] ofthe city bMata Meḥasya and notto dwell bin the palaces [ iapadnei /i] ofthe city bPumbedita.It is bbetter to eat rotten fish [ igildana /i] thanhigh-quality ikutḥa /i, whichuproots and btosses rocksfrom their places, i.e., it is a very spicy, powerful flavoring.,The Gemara further discusses the issue of anointing and good omens. Hannah said in her prayer after her son Samuel was born: b“And Hannah prayed and said: My heart exults in the Lord, my horn is exaltedin the Lord” (I Samuel 2:1). The Gemara notes that Hannah said: b“My horn is exalted,” andshe did bnotsay: bMy jug is exalted.With regard to bDavid and Solomon, who were anointed withoil from ba horn,this was a good omen for them, and btheir kingships lasted.But with regard to bSaul and Jehu, who were anointedwith oil bfrom a jug, their kingships did not last. /b,§ The mishna included in its list of those liable to receive ikaret /i: bOne who blends the incenseaccording to the specifications of the incense used in the Temple service, for purposes other than use in the Temple. bThe Sages taughtin a ibaraita /i: bOne who blends the incensein order bto teachhimself how to prepare bit orin order bto transfer it to the community is exemptfrom liability. But if he prepares it in order bto smell ithe is bliableto receive ikaret /i, as it is stated: “He who prepares it in order to smell it shall be cut off from his people” (Exodus 30:38). bAnd one whoactually bsmellsthe incense mixture is bexemptfrom the punishment of ikaretand from bringing a sin offering; bbut he has misusedconsecrated property, and is therefore liable to bring a guilt offering if he acted unwittingly.,The Gemara asks: bAnd is therethe prohibition of bmisuseof consecrated property with regard to smell? bBut doesn’t Rabbi Shimon ben Pazi saythat bRabbi Yehoshua ben Levi says in the name of bar Kappara:With regard to exposure to the bsound, orto the bsight, orto the bsmellof consecrated items, including incense, these bare not subject tothe prohibition of bmisuseof consecrated property?,The Gemara answers: With regard to exposure to the bsmellof the incense, the following distinction applies: The smell of the incense that is emitted when the spices are placed on the coals on the altar is subject to the prohibition, since this is the manner in which the mitzva is performed. By contrast, the smell emitted bafterthe flame catches and bthe column of smoke rises is not subject tothe prohibition of bmisuseof consecrated property. The reason is that its mitzva has already been performed, and byou have nocase in which an bitemis at the stage bafter its mitzva hasalready bbeen performed andyet one is liable for bits misuse. /b,The Gemara asks: bAnd why notsay that misuse of consecrated property applies to an item whose mitzva has been already performed? bBut there isthe case of bthedaily bremoval of the ashesof the offerings from the altar, bwhose mitzva has been performed,as the offerings have been burnt, bandyet one who uses the ashes is liable for bmisusingthe ashes, as derived from the verse: “And the priest shall put on his linen garment, and his linen breeches shall he put upon his flesh; and he shall take up the ashes of what the fire has consumed of the burnt offering on the altar, and he shall put them beside the altar” (Leviticus 6:3).,The Gemara answers: This case does not disprove the principle, bsince the ihalakhotof bthe removal of the ashes and the priestly vestmentsof white linen worn by the High Priest on Yom Kippur are btwo verses that come as one,i.e., to teach the same matter, bandthere is a principle that bany two verses that come as one do not teachtheir common aspect to apply to other cases. In other words, if a ihalakhais stated twice with regard to two separate cases, this ihalakhaapplies only to those cases. Had the Torah wanted to teach that this ihalakhaapplies to all other relevant cases as well, it would have mentioned it only once, and other cases would be derived from there. The fact that two cases are mentioned indicates they are exceptions.,The Gemara comments: The fact that the Torah mentions this ihalakhatwice bworks out well according tothe opinion of bthe Rabbis,who maintain that the priestly vestments worn by the High Priest on Yom Kippur require interment. bBut according tothe opinion of bRabbi Dosa, what can be said? As it is taughtin a ibaraita /i: The verse states: “And Aaron shall come into the Tent of Meeting, and shall take off the linen garments, which he put on when he went into the sacred place, band he shall leave them there”(Leviticus 16:23). This phrase bteaches thathis vestments brequire interment.Although their use for the mitzva has been completed, it is prohibited to derive benefit from these garments. This is the opinion of the Rabbis., bRabbi Dosa says:These priestly vestments may no longer be used by the High Priest on Yom Kippur, bbut they are fit foruse by ban ordinary priest,as they are similar to those worn by ordinary priests on a daily basis. Rabbi Dosa adds: bAnd whatis the meaning when bthe verse states: “And he shall leave them there”?This teaches bthatthe High Priest bmay not use them on another Yom Kippur.According to the opinion of Rabbi Dosa, only one verse teaches there is misuse of consecrated property with regard to an item that has already been used for performing its mitzva. Therefore, one should derive a principle from the verse discussing the removal of the ashes.,The Gemara answers: One cannot derive a general principle from this case, bbecause the removal of the ashes andthe ihalakhaof bthe heifer whose neck is broken,from which one may not derive benefit after that rite has been performed, are btwo verses that come as one, and any two verses that come as one do not teachtheir common aspect to apply to other cases. The Gemara elaborates: bWhat isthe case of bthe removal of the ashes? As it is taughtin a ibaraita /i: The verse states: b“And he shall put them beside the altar”(Leviticus 6:3). This bteaches that they require interment. What isthe case of bthe heifer whose neck is broken? As it is taughtin a ibaraita /i: The verse states: b“And they shall break the heifer’s neck in the valley”(Deuteronomy 21:4). This bteaches thatsuch heifers brequire interment. /b,The Gemara adds: bAndeven baccording to the one who saysthat btwo verses that come as onedo bteachtheir common aspect to apply to other cases, bhere they certainly do not teachthat misuse of consecrated property applies to items whose mitzva has been performed. This is bdue tothe fact that bthere are twoterms indicating bexclusionswith regard to these ihalakhot /i, limiting this ihalakhato those cases. bWith regard to the removal of the ashes it is written: “And he shall put it.”The word “it” teaches that in bthisparticular case, byes,there is misuse of consecrated property, but with regard to any bother matterthis prohibition does bnotapply. bWith regard to the heifer whose neck is broken it is written: “Theheifer bthat had its neck broken”(Deuteronomy 21:6). The word “the” indicates that with regard to the heifer that bhad its neck broken, yes,but with regard to any bother matterthe prohibition of misuse of consecrated property does bnotapply.,§ bThe Sages taughtin a ibaraita /i: How is bthe blending of the incenseperformed? bBalm, and onycha, and galbanum, and frankincense, eachof these by ba weight of seventy imaneh /i,i.e., seventy units of one hundred dinars. bMyrrh, and cassia,and bspikenard, and saffron, eachof these by ba weight of sixteen imaneh /i. Costusby ba weight of twelve imaneh /i; bthree imanehof aromatic bbark; and nine imanehof bcinnamon. Kersannah lyeof the volume of bnine ikav /i; Cyprus wineof the volume of bthree ise’a /iand bthreemore ikav /i,a half- ise’a /i. bIf one does not have Cyprus wine he brings old white wine. Sodomite saltis brought by the volume of ba quarter-ikav /i. Lastly, ba minimalamount of bthe smoke raiser,a plant that causes the smoke of the incense to rise properly. bRabbi Natan says: Also a minimalamount bof Jordan amber. /b, bAnd if one placed honey inthe incense he has bdisqualified it,as it is stated: “For you shall make no leaven, nor any honey, smoke as an offering made by fire unto the Lord” (Leviticus 2:11). If he bomitted any one of its spiceshe is bliableto receive bdeathat the hand of Heaven. bRabbi Shimon says: The balmmentioned here bis nothing other than a resinexuded bfrom the balsam tree,not the bark of the tree itself. The bKersannah lyementioned is not part of the ingredients of the incense itself, but it is necessary bas one rubs the onycha in it so thatthe onycha bshould be pleasant.Likewise, the bCyprus wineis required bas one soaks the onycha in it so that it should be strong. And urine is good forthis purpose, bbut one does not bring urine into the Templebecause it is inappropriate.,The Gemara comments: This final ruling bsupportsthe opinion bof Rabbi Yosei, son of Rabbi Ḥanina, who sayswith regard to a verse that discusses the incense: bIt is sacred, it shall be sacred to you(see Exodus 30:36–37), that this teaches that ball of its actions should beperformed bonly in the sacredarea of the Temple.,The Gemara braises an objectionfrom a mishna ( iShekalim4:6): With regard to bone who consecratesall bhis possessionswithout specifying for what purpose, they are consecrated for Temple maintece. bAndif bamong them there were items suitable foruse as bcommunal offerings,which may not be used for the maintece of the Temple but only for sacrificial purposes, what is done with those items to remove their consecration for Temple maintece so that they can be properly consecrated for sacrificial use? bThey are given toTemple bartisans as their wages,and they are thereby desacralized. They can then be consecrated again for their proper purpose.,The Gemara analyzes the mishna: bThese itemsthat are bsuitablefor use as communal offerings, bwhat are they? Ifthey are bdomesticated animals and undomesticated animals,the itanna btaughtthe ihalakhawith regard to bthemlater in that same mishna. Likewise, bifthey are bwines, oils, and flours,the itanna btaught themin that mishna as well. bRather,is it bnotreferring to bincenseconsecrated by a private individual? If so, this would mean that one can prepare and consecrate incense outside the Temple., bRabbi Oshaya said:The mishna is referring bto thatincense bwhich is given to theTemple bartisans as their wages,i.e., the incense was prepared in the sacred place and was desacralized when it was given to the artisans, who subsequently consecrated it. bAs it is taughtin a mishna ( iShekalim4:5): bThe leftover incensefrom one year could not be used the following year, as it had been purchased with the shekels collected for the previous year. bWhat would they do with itin order to render it usable? The Temple treasurers bwould removean amount bof itequal to the value of bthe wages of the artisanswho worked in the Temple. bAnd theywould then bdesacralizethat incense by transferring its sanctity bto the moneyowed bthe artisans. Theywould then bgivethe incense bto the artisans as their wages. Andfinally, btheywould breturn and purchasethe incense from the artisans with funds bfrom the new collectionof shekels., bRav Yosef objects to thisexplanation: How can the mishna in iShekalim4:6 be interpreted as referring to artisans who consecrated leftover incense? bWith regard to all leftoversthe itanna bteaches: Theywould breturn and purchasethe incense from the artisans with funds bfrom the new collectionof shekels, as stated in the mishna earlier. bAndyet bhere,in tractate iShekalim /i, the itanna bdoes not teachthis clause, indicating that it is not speaking of incense paid to the artisans and repurchased from them., bRather, Rav Yosef says:The mishna is referring bto one of the ingredients of the incense,which an individual consecrated when it is not in the Temple. It is not speaking of incense that has already been blended, as this action may be performed only in the sacred area, as claimed by Rabbi Yosei, son of Rabbi Ḥanina., bThe Sages taughtin a ibaraita /i: The bincense was preparedfrom ingredients amounting to the weight of b368 imaneh /i,i.e., 368 units of one hundred dinars. of these, b365of them bcorrespond to the days of the solar year.The badditional three imaneh /iare those bfrom which the High Priest would bring into the Sanctuary bhis handfulrequired bon Yom Kippur(see Leviticus 16:12), band the rest,i.e., the incense that was not used over the course of the year, bwas given to the artisans as their wages. /b,This is bas it is taughtin the aforementioned mishna ( iShekalim4:5): With regard to bthe leftover incense, what would they do with it?The Temple treasurers would bremovean amount bof itequal to the value of bthe wages of the artisanswho worked in the Temple. bAnd theywould then bdesacralizethat incense by transferring its sanctity bto the moneyowed to bthe artisans. Theywould then bgivethe incense bto the artisans as their wages. Andfinally, bthey would return and purchasethe incense from the artisans with funds bfrom the collection of theTemple treasury bchamber. /b

Subjects of this text:

subject book bibliographic info
akiva,r. Gordon (2020) 167
animal,specification of Balberg (2017) 119
congregation,funding by Balberg (2017) 119
congregational offerings (qorbanot tzibbur),funding of Balberg (2017) 119
consecration,in rabbinic writings Gordon (2020) 167
dedication Balberg (2017) 119
delivery (of sacrifice) Balberg (2017) 119
funding Balberg (2017) 119
hekdesh,as temple property Gordon (2020) 167
high priest Trudinger (2004) 26
incense Balberg (2017) 119
jubilee Gordon (2020) 167
leases,by the jerusalem temple Gordon (2020) 167
lordship of yahweh Trudinger (2004) 26
oil Balberg (2017) 119
priests,in judea,as recipients of gifts and prebendary entitlements Gordon (2020) 167
property Balberg (2017) 119
rabbis,and the consecration of land Gordon (2020) 167
revenuers,of the jerusalem temple Gordon (2020) 167
sacred land,in judea,in rabbinic writings Gordon (2020) 167
sacred land,in judea,of the jerusalem temple Gordon (2020) 167
second tithes Gordon (2020) 167
substances,sacrificial Balberg (2017) 119
tamid service,components Trudinger (2004) 26
tamid tractate,accuracy of Trudinger (2004) 26
tamid tractate,gaps in Trudinger (2004) 26
temple,in jerusalem,in rabbinic writings Gordon (2020) 167
tithes,second tithes Gordon (2020) 167
wages Balberg (2017) 119
wine' Balberg (2017) 119