MISHNAH: The Cow³⁴The red cow whose ashes purify the impurity of the dead, Num. 19., the he-goat which is sent away³⁵The scapegoat of the day of Atonement., and the shiny strip³⁶The strip of purple wool, together with a branch of cedar and a hyssop, which the Cohen has to throw into the pyre of the burning Cow, Num. 19:6. come from the money disbursed from the lodge³⁷These are explicitly prescribed by biblical verses.. The ramp for the Cow³⁸Leading directly from the Temple to the Mount of Olives., the ramp for the he-goat which is sent away³⁹The ramp built to shield the scapegoat while it is lead away, Yoma6:4., the strip bound on its horns⁴⁰Mishnah Yoma4:2, 6:6., the water canal⁴¹The aqueduct which supplies water to the Temple. The need for a water supply is implicit in the biblical rules for the Tabernacle but is never explicitly mentioned., the city wall and its towers⁴²By biblical rules, family sacrifices may be consumed “in the camp.” The “camp” of the Temple is the walled city of Jerusalem. Therefore the integrity of the walls are a requirement of the Temple service and the necessary expenditures may be made from the Temple tax., and all needs of the city, come from the leftovers in the lodge⁴³The items mentioned in this sentence are all necessary or customary parts of the Temple establishment, but are not mentioned in biblical verses. They are paid for from monies not directly used for the service of prior years.. Abba Shaul says, the High Priests build the ramp for the Cow at their own expense.
What did one do with the leftover in the lodge⁴⁷What is left from the Temple tax at the end of the fiscal year.? One buys with it wine, oil, and fine flour,⁴⁸For public sacrifices these are paid for from the coins disbursed from the lodge. Wine, oil, and flour for private sacrifices are bought from the Temple as explained in the next Chapter. R. Ismael holds that the original funds for this operation come from the surplus of the Temple tax; R. Aqiba must hold that this is a self-financing non-profit operation. and the gain is the Temple’s, the words of Rebbi Ismael. Rebbi Aqiba says, one gains neither for the Temple nor funds for the poor⁴⁹He holds that the Temple may not be involved in commercial transaction. He objects to investing funds destined for the poor not only since avoidance of loss is more important than possible gain but also that money for the poor must be available at all times for possible emergencies..
What did they use the leftover of the disbursement⁷³If money was left in the boxes into which it was taken from the lodge at the time when new money was disbursed, the amount of new money was not reduced but the old money was put into a separate account to be used for other needs of the Temple. for? Gold sheets coating for the Holiest of Holies. Rebbi Ismael said, the leftover of produce⁷⁴The gain made by the Temple in providing flour, oil, and wine, for private sacrifices. is for adornment of the altar⁷⁵It is given to the gift account to buy elevation sacrifices in times when the altar otherwise would have been idle., the leftover of the disbursement is for Service vessels⁷⁶The vessels used in sacrificial acts.. Rebbi Aqiba says, the leftover of the disbursement is for adornment of the altar, the leftover of the libations⁷⁷As explained in Halakhah 5, the income from the trading arrangements with the suppliers to the Temple. is for Service vessels. Rebbi Ḥanania the executive officer of the Cohanim says, the leftover of the libations is for adornment of the altar, the leftover of the disbursement is for Service vessels. Neither of them did agree about produce⁷⁸R. Ḥanania agrees with R. Aqiba that the Temple has to provide the produce at cost and cannot make a gain on this service..

HALAKHAH: ⁴⁴From Yoma Halakhah 4:2 (י). Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan: There are three strips. The one for the he-goat for a tetradrachma, for the sufferer from skin disease for a sheqel⁴⁵For the purification ceremony of the person healed from skin disease (Lev. 14:4,6)., for the Cow for two tetradrachmas. Rebbi Onias from Berat-Hauran in the name of Rebbi Abba bar Zavda in the name of Rebbi Simeon ben Ḥalaphta, for the Cow for two tetradrachmas and a half; but some express it in the formulation ten (zin)⁴⁶Defined in Terumot10:7 (Note 80) as 1/100 of a (probably Roman) pound. 2.5 tetradrachma are 10 denarii. Since an Augustean denar was 1/96 of a Roman pound (silver), 10 zin are 9.6 denarii.
The corrector’s reading zuz(denar) is from B. [zuz].

Rav Jehudah in the name of Samuel⁵⁰If the reading of B were “Rav Huna in the name of Samuel”, it would need consideration as lectio difficilior. But since it is the impossible “Rav Huna in the name of Rebbi Samuel”, it has to be disregarded. ג is defective at this place. In the Babli Ketubot106a the statement is attributed to Rav Giddul in the name of Rav.: The scholars who teach the priests the rules of slaughter, rules of receiving, rules of sprinkling, take their wages from the disbursement from the lodge⁵¹Since every week another group of Cohanim comes to serve, which may bring with them young inexperienced members of the group, they are permanently occupied. Babli Ketubot106a.. Rebbi Isaac bar Redifa in the name of Immi: The inspectors of defects of sancta⁵²Since the animals chosen for the daily sacrifice have to be without defects (Num.28:3), there have to be competent daily inspections. Babli Ketubot106a. take their wages from the disbursement from the lodge. Rebbi Aḥa, Rebbi Tanḥum bar Ḥiyya in the name of Rebbi Simlai: Those who correct the scroll of the Temple courtyard⁵³From which the High Priest reads on the Day of Atonement and which is used to standardize the texts of copies of the Torah. The reading of B, “Ezra’s scroll”, has to be rejected. Babli Ketubot106a. take their wages from the disbursement from the lodge. Giddul bar Benjamin in the name of Assi: The two judges of robberies⁵⁴This is the translation of the text here and in Mishnah Ketubot13:1. But it seems that the meaning of the term is that of the reading of ג and most Babylonian sources here and in Ketubot13, דַּיָנֵי גְזֵירוֹת “judges of decisions,” i. e., appeals judges. The reading here is the result of an exchange of liquids. The legal principles attributed to these judges in Ketubot Chapter 13 all refer to matters of civil, mostly matrimonial, law. Babli Ketubot105a. take their wages from the disbursement from the lodge. Samuel said, women who are weaving the gobelins⁵⁵For use in the Temple Hall, to separate between the holy and the holiest of holies. take their wages from the disbursement from the lodge; Rav Ḥuna said, from disbursements for repair of the House. How do they disagree? Samuel makes it a sacrifice, Rav Huna makes it part of the building. Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs⁵⁶It is impossible to determine his time of activity. stated: The incense and all public sacrifices come from the disbursement from the lodge. The golden altar and vessels for the Service come from the excess of libations⁵⁷This statement endorses the position of R. Ismael in the Mishnah, that the operation to provide wine, oil, and flour to those who bring private sacrifices, routinely provides a surplus to the Temple.. The altar for elevation sacrifices, the building, and the courtyards⁵⁷This statement endorses the position of R. Ismael in the Mishnah, that the operation to provide wine, oil, and flour to those who bring private sacrifices, routinely provides a surplus to the Temple. come from the leftover in the lodge. The outside of the courtyards come from the lodge for maintenance of the House⁵⁹The place where the funds are kept which were given as vows to the Temple.. But was it not stated: One commits me`ilah with stones of the Temple or the courtyards<sup>60</sup>Me`ilah is defined (Lev. 5:15) as “larceny committed on the Eternal’s sancta”, where the usual interpretation is that sancta are only sacrifices and their appurtenances; cf. Halakhah 3:4, Note 66.. How can one commit me`ilah with leftovers? But it must follow Rebbi Meïr, for Rebbi Meïr said, one commits me`ilah with leftovers. Rebbi Ḥinena said, Rebbi Meïr said this only during its year. But here we are after its year⁶¹Money is a sanctum whose misuse is me`ilah only if there is the possibility that it will be used to buy sacrifices. As explained earlier, any leftovers after disbursement still must be kept together since they might be needed if the money disbursed later was not sufficient for the Temple’s needs. But once a new year started, the old sheqalim cannot be used to buy sacrifices of any kind; they cannot cause me`ilah. The baraita is rejected. Babli Qiddušin54a..

Rebbi Ḥizqiah said that Rebbi Jehudah Dried Figs⁵⁶It is impossible to determine his time of activity. stated: The table, the candelabrum, the altars⁶²Since obviously in the absence of an altar there can be no sacrifice, the reference is to the golden incense altar in the Sanctuary, not the large altar outside. Babli Zevaḥim62a., and the gobelins⁵⁵For use in the Temple Hall, to separate between the holy and the holiest of holies. obstruct the sacrifice, the words of Rebbi Meïr. But the Sages say, the sacrifice is only obstructed by the wash basin and its base⁶³Since the priests are forbidden to officiate unless they wash hands and feet from the Temple wash basin on its base, Ex. 30:17–21, 40:30–32.. Otherwise, Rebbi Eleazar and Rebbi Yose ben Ḥanina both say, everywhere “opposite⁶⁴The following refers to the commandment how the Tabernacle had to be organized (Ex. 26:32–37; 40:1–16) and the report how this was executed ((Ex. 40:1–17–33.) The candelabrum was put “opposite the table”. (Ex. 40:24).” is written it is obstructive, “on the side⁶⁵The table has to be put “on the North side”, the candelabrum “on the South side”; (Ex. 26:35).” is not obstructive, but Rebbi Samuel bar Naḥman in the name of Rebbi Jonathan said, even “on the side” is obstructive, and Rebbi Ila in the name of Rebbi Jonathan said, even “putting⁶⁶Moses “put” all the furniture of the Tabernacle at its correct places (Ex. 40:18 ff.)” is obstructive. Rebbi Ḥananiah said, here for service inside, there for service outside⁶⁷Since one may bring sacrifices on the altar without a Temple (Mishnah Idiut8:6), for any offering on the large altar one only needs the wash basin and its base. But for any offering inside the Sanctuary, e. g., the daily incense burning, all pieces have to be available at the correct places..

⁶⁸Discussion of the statement of Abba Shaul in Mishnah 2, that the ramp for the Cow (including a bridge over the Kidron valley) was made new every time on the High Priest’s expense. It is implied that the High Priest either oversaw the ceremony himself or appointed one of his sons. Rebbi Ḥanina said, there was much arrogance among the sons of the High Priests, for more than ⁶⁰Me`ilah is defined (Lev. 5:15) as “larceny committed on the Eternal’s sancta”, where the usual interpretation is that sancta are only sacrifices and their appurtenances; cf. Halakhah 3:4, Note 66. talents of gold⁶⁹That would be 180’000 sheqel or 360’000 denar. One should take note of the reading of B, “silver” instead of “gold”. [did they spend on it.]⁷⁰Addition by the corrector, an adaptation to the formulation in B; not supported by any Genizah fragment. If the ramp for the Cow was still standing, no one was leading out his cow on the other’s ramp, but he tore it down and was building it anew. Rebbi Ulla objected before Rebbi Mana: Was it not stated that Simeon the Just made two Cows; on the ramp on which he took out one he did not take out the other⁷¹Since he was in office for 40 years, after about 35 years probably not much of the first ramp was still in existence.. Could you say that Simeon the Just was arrogant? What about it? Because they gave eminence to the Cow, ornaments they made for the Cow. It was stated: Ledges and walls were on both sides so that the priests could not look down and become impure⁷²Since the Kidron valley was used as burial ground at least from First Temple times, if the Cohen was not protected by the wooden floor of the ramp which separated him from the “tent impurity” emanating from the graves, the Cohen would become severely impure and not able to conduct the ceremony. Therefore one made it impossible for the Cohen to lean out over the railings. The scribe’s reading. “could not look down” is preferable over that of the other sources, “leave”. Tosephta Parah3:7..

⁷⁹This does not belong to Mishnah 4 but is the discussion of the statement of Rebbi Aqiba that one does not invest capital of funds for the poor. Only if he wants that the loss be his and the gain for the endowment⁸⁰While originally this means “property of the Temple”, it is used in the sense common in the Middle Ages, “endowment of a fund for the poor”, “welfare fund.” The text shows that this includes property administered by a guardian for the benefit of underage orphans. it is permitted⁸¹As agreement between adults, that the risk of investments is borne solely by the agent but any gain split between agent and investor, it is forbidden as hidden payment of interest. But if the investment is for a charitable fund for minor orphans it is permitted. Babli Bava Meṣia` 70a.. As the following: Bar Zemina was appointed for property of orphans. He came and asked Rebbi Mana, who told him, if you want that the loss be yours and the gain be split among you it is permitted. Rebbi Ḥiyya bar Ada was appointed for property of orphans and acted in this way.

It⁸⁵The statement in Mishnah 4 about the leftover of produce, whose existence is denied by R. Aqiba and R. Ḥanina. is all Rebbi Ismael’s. Rebbi Ḥiyya bar Joseph explains the Mishnah: The leftover of produce⁷⁴The gain made by the Temple in providing flour, oil, and wine, for private sacrifices. is the gain of the Temple⁸⁶The money made by the Temple in selling for a profit flour, oil, and wine, for flour offerings and libations.; the leftover of libations is the fourth seah⁸⁷As explained in Mishnah 11, the Temple does not have to hedge its purchases of produce because it is protected against changes in the market place at all times. If the Temple contracted for flour at the rate of 3 seah per tetradrachma and at the time of delivery it was 4 seah per tetradrachma, the provider has to deliver 4. But if the contract was for 4 and the price went up and now stands at 3 for a tetradrachma, the provider has to deliver 4 while the Temple will sell at the going rate.. Rebbi Joḥanan explains the Mishnah, The leftover of produce is the fourth seah; the leftover of libations is the overflow⁸⁸In order to avoid the sin of me`ilah, the suppliers of produce of all kinds to the Temple have to deliver slightly more than the measure which was contracted for, while the Temple will distribute this product for private libations and flour offerings at the exact measure. The small differences will add up to a considerable amount during a full year; this kind of gain is approved also by the opponents of R. Ismael.. Does Rebbi Ḥiyya bar Joseph not have overflow? Rebbi Ḥizqiah said, what is counted for the fourth seah is overflow<sup>89</sup>He holds that the reason that the Temple always is the beneficiary of changes in the market place also is to serve as a precaution against me`ilah infractions; both kinds of additions have the same status.. The opinion of Rebbi Ḥiyya bar Joseph is understandable. “one does not gain neither for the Temple nor funds for the poor,” therefore “neither of them did agree about produce.” The opinion of Rebbi Joḥanan is difficult. We have stated⁸⁷As explained in Mishnah 11, the Temple does not have to hedge its purchases of produce because it is protected against changes in the market place at all times. If the Temple contracted for flour at the rate of 3 seah per tetradrachma and at the time of delivery it was 4 seah per tetradrachma, the provider has to deliver 4. But if the contract was for 4 and the price went up and now stands at 3 for a tetradrachma, the provider has to deliver 4 while the Temple will sell at the going rate.: “if the going rate was three, he has to deliver for four” and we have stated, “neither of them did agree about produce.” They did not agree about produce to adorn the altar; they did agree for Service vessels⁹⁰Since Mishnah 11 is unanimous opinion, the opponents of R. Ismael cannot deny that the Temple always makes money which has to be used for definite purposes.. So far overflow of public {sacrifices}. Even overflow for private {sacrifices}. Would then not Service vessels come from private donations? It is as it was stated, “a woman who made a coat for her son has to surrender it to the public.⁹¹This was discussed earlier, Note 14.” So far the overflow of fluids; even the overflow of dry goods; as that which we stated⁹²Mishnah Menaḥot7:4. This is not directly overflow but a third way in which the Temple accumulates a surplus. If a sacrifice was brought and the offerer bought the libations including the flour offering from the Temple, if then these flour offerings could not be used because the sacrifice was disqualified, the priests in charge may use the flour, etc., for the next sacrifice. In this case the Temple is paid twice for the same produce; Tosephta Menaḥot10:8 states that the money accumulated in this way is given to the gift account to buy elevation offerings for the idle altar., “in case libations were sanctified in a vessel when the sacrifice was found disqualified, if there is another sacrifice they should be brought with it; otherwise they will become disqualified by staying overnight.”