{ "language": "en", "title": "Mishnah Meilah", "versionSource": "https://www.sefaria.org", "versionTitle": "Sefaria Community Translation", "status": "locked", "license": "CC0", "versionTitleInHebrew": "תרגום קהילת ספריא", "actualLanguage": "en", "languageFamilyName": "english", "isBaseText": false, "isSource": false, "direction": "ltr", "heTitle": "משנה מעילה", "categories": [ "Mishnah", "Seder Kodashim" ], "text": [ [ "[Offerings of] Kodshei kodashim [sacrifices of the highest degree of sanctity, they may be slaughtered only on the north-west corner of the altar, and consumed only within the Temple compound by male priests, or burnt entirely.] that were slaughtered in the south [of the Temple Courtyard] one is liable for me'ilah [misuse of consecrated property]. If they were slaughtered in the south [side], but their blood was gathered in the north [side]; if they were slaughtered in the north, but their blood was gathered in the south; if they were slaughtered during the day, and their blood was sprinkled at night; [if they were slaughtered] at night, and their blood was sprinkled during the day; or one slaughtered them [with the intent to eat it] after its [designated] time or outside its [permitted] place, one is liable for me'ilah. Rabbi Yehoshua stated a general rule: Any [offering] that had even a brief period of time when it was permitted to the kohanim [priests], one is not liable for me'ilah. [However] anything which did not have a brief period of time when they were permitted to the kohanim, one is liable for me'ilah. What is it [an example of a sacrifice] that had a brief permitted time to the kohanim? If it was left past its [permitted] time, or which became impure, or went out [was removed from the Temple Courtyard]. What is it [an example of a sacrifice] that did not have a brief permitted time to the kohanim? If it was slaughtered [with the invalid intent to eat it] beyond its [designated] time or outside its [permitted] place, or an invalid one [kohen] gathered and sprinkled its blood.", "The meat of Kodshei kodashim [sacrifices] that was removed [from the Courtyard] before their blood was sprinkled, Rabbi Eliezer says: One is liable for me'ilah but they are not liable for pigul [a sacrifice that becomes unfit due to the intention to be eaten beyond its time], notar [a sacrifice that was leftover beyond the time of consumption] and tamei [a sacrifice that becomes unfit because it became defiled]. Rabbi Akiva says: One is not liable for me'ilah, but they are liable for pigul, notar and tamei. Rabbi Akiva said: Why in the case when someone sets aside a sin offering and it got lost and he then sets aside another one in its place [and it was slaughtered], and then the first one was found [and was slaughtered], and now they [the blood] of both are in front of us [ready to be sprinkled], is it not so that just as the [sprinkling] the blood of the first one exempts its meat [from me'ilah], so too it should exempt the meat of the second one? And if the [sprinkling] of the blood of one exempts the meat of the other one from me'ilah, is it not logical [through fortiori reasoning] that it should exempt its own meat [from me'ilah].", "The limbs of [sacrifices] kodashim kalim [sacrifices of a lesser degree of sanctity, they may be slaughtered anywhere in the Temple courtyard and consumed by most anyone, anywhere in Jerusalem] that were removed [out of the Courtyard] before the sprinking of the blood, Rabbi Eliezer says, one is not liable for me'ilah and one is not liable for pigul, notar and tamei. Rabbi Akiva says one is liable for me'ilah and is liable for pigul, notar and tamei.", "The of sprinkling the blood of kodshei kodashim may have a lenient [affect] and a stringent [affect], but with kodashim kalim, it affects them all stringently. How so? [With respect to] kodshei kodashim, before the sprinkling of the blood, the laws of me'ilah apply to both the limbs [of the animal to be burned on the altar] and the meat; after the sprinkling of the blood, the laws of me'ilah apply to the limbs but the laws of me'ilah do not apply to the meat. With respect to this [limbs] and this [meat], one is liable for pigul, notar and tamei. It is thus evident that the sprinkling of the blood has a lenient and stringent affect. [But with respect to] kodashim kalim it has only a stringent affect. How so? Kodashim kalim, before the sprinkling of the blood, the laws of me'ilah do not apply neither to the limbs nor to the meat. After sprinkling of the blood, the laws of me'ilah apply to the limbs, but the laws of me'ilah do not apply to the meat. With respect to this [limbs] and this [meat], one is liable for pigul, notar and tamei. It is thus evident, that with respect to kodashim kalim, it has only a stringent effect. " ], [ "[With respect to] the bird sin offering, one is liable for meilah once they have been sanctified. Once they were slaughtered through melika [the kohen pierces the back of the bird's neck with his thumbnail] they become susceptible to becoming ineligible [if touched] by a tevul yom [ a person who has immersed himself in the mikveh that day and is waiting for sunset to become pure] or [a person who is] a mechusar kippurim [lacks atonement; he has not yet brought his sacrifice], or through linah [leaving certain portions of certain offerings overnight, thereby invalidating them]. Once their blood has been sprinkled one is liable for pigul, notar and tamei, and one is liable for meilah.", "The olah [completely burnt] bird sacrifice, one is liable for meilah once they have been sanctified. Once they were slaughtered through melika they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim or through linah. Once their blood has been squeezed [against the wall of the altar] one is liable for pigul, notar and tamei , and one is liable for meilah until they are taken to the place of the ashes [where it is burnt outside of Jerusalem]. ", "The bull [sin offering] that is burned and the he-goat [sin offering] that is burned, one is liable for meilah once they have been sanctified. Once they have been slaughtered, they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah. Once their blood has been sprinkled, one is liable for pigul, notar and tamei, and one is liable for meilah until the meat has become charred in the place of ashes. ", "The [animal] olah, the laws of meilah apply once they have been sanctified. Once they were slaughtered they becomes susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah. Once its blood has been sprinkled one is liable for pigul, notar and tamei. Its hides are not subject to meilah, but the meat is still subject to meilah until it goes out to the place of ashes. ", "The chatat [sin offering], the asham [guilt offering] and the zivchei shalmei tsibur [shelamim offering brought by/on behalf of all Israel – specifically, the two sheep brought along with the leavened grain-offering on Shavu’ot], the laws of meilah apply once they have been sanctified. Once they have been slaughtered, they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah. Once their blood has been sprinkled one is liable for pigul, notar and tamei. The meat is [no longer] subject to meilah, but the limbs are until they are taken to the place of burning. ", "The shtei halechem [the two breads of Shavuot] are subject to meilah once they have been sanctified. Once they formed a crust in the oven, they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah, and for the sacrifices [two lambs of Shavuot] to be slaughtered [on their account]. Once the blood of lambs has been sprinkled, one is liable for pigul, notar and tamei and and one is not liable for meilah.", "The lechem hapanim are subject to meilah once they been sanctified. Once they have formed a crust in the oven, they become become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah and then they can be placed on the [golden] table [in the Temple]. Once the spoons of frankincense have been offered [on the altar] one is liable for pigul, notar and tamei and and one is not liable for meilah.", "The minchah [meal offering] is subject to meilah once they have been sanctified. Once it has been sanctified in a [service] vessel, it becomes susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah. Once the kometz[ a handful of the meal offering, which is placed on the altar] has been offered, one is liable for pigul, notar and tamei. The leftovers are not subject to meilah, but the kometz is subject to meilah until it is taken to the place of burning. ", "The kometz [threefingerfull of a meal offering that was placed on the altar], the frankincense, the ketoret [incense], the meal offering of the priests, and the anointed priest [the high priest] or the libation meal offering are subject to meilah once they've been sanctified. Once they have been sanctified in a [service] vessel, they become susceptible to becoming ineligible [if touched] by a tevul yom, a mechusar kippurim and through linah, and one is liable for notar [leaving it past its appropriate time] or tamei, but they are not subject to pigul. This is the rule, anything [which is currently forbidden, but] whose prohibition will under certain conditions will eventually pass and become permissible, one is not liable for pigul, notar and tamei until that which renders it permissible occurs. Anything whose prohibition will not eventually pass and make it permissible, as soon as it was sanctified in a [service] vessel, one is liable for notar and tamei, but they are not subject to pigul." ], [ "The offspring of a chatat and the temurah [substitute] of a chatat and a chatat whose owner has died, must be left to die. If a year has passed or was lost or found with a blemish, if the owners has already atoned [with another offering] , it must be left to die and it cannot make a temurah [substitute], one cannot obtain benefit from it, but one is not liable for meilah. If the owners have not atoned, it must be left to graze until it develops a blemish and then it is sold and its money is used to buy another [chatat] offering, and it can make a temurah and it is subject to meilah. ", "One who separates money for his nazir sacrifices, he cannot derive benefit from it and it is not subject to meilah because they [the money]is fit to be used for shelamim. If he [nazir] died and the money was unspecified [for which offering it is to be used] they should be used for voluntary offerings. If they are specified for which sacrifice they should be used, the money for the chatat should be thrown into the Dead Sea, one cannot derive benefit from it, and is not subject to meilah. The money for the olah should be used to bring an olah and is subject to meilah. The money for the shelamim should be used to buy a shelamim and may be eaten for one day but does not require the accompanying bread [of the Nazarite offering]. ", "Rabbi Yishmael says, blood [of sacrifices] is lenient at the beginning and stringent at the end, but libations are stringent at the beginning but lenient at the end. Blood, at the beginning is not subject to meilah, but once it goes out [of the Temple] to the Kidron valley it does become subject to meilah. Libations, at the beginning are subject to meilah but once they have run off into the pits [located beneath the altar] they are no longer subject to meilah. ", "The ashes taken away from the inner altar and the menorah, one may not derive benefit from them but they are not subject to meilah. If someone sanctifies the [removed] ashes, they become subject to meilah. Turtledoves that have not yet reached their time [underage] and pigeons that have passed their time [overage], one cannot derive benefit from them, but they are not subject to meilah. Rabbi Shimon says, turtledoves that have not yet reached their time are subject to meilah but pigeons that have passed their time one cannot derive benefit from them, but they are not subject to meilah. ", "The milk of sanctified animals and the eggs of [sanctified] turtledoves, one cannot derive benefit from them but they are not subject to meilah. In what case were these said? In the case of things sanctified for the altar, but things sanctified for the Temple maintenance [for example], if one sanctified a hen, it [the hen] and its eggs are subject to meilah. [If one sanctified] a donkey, it and its milk are subject to meilah. ", "Anything [sanctified] which is fit for the altar, but not [fit for] the Temple maintenance, or for maintenance but not the altar, or neither for maintenance nor the altar, are subject to meilah. How so? If he sanctified a pit filled with water, a dung pit full of manure a dovecote filled with doves, a tree full of fruit, a field full of grass, both they and what is in them are subject to meilah. But if he consecrated a pit and it was later filled with water, a dung pit that was later filled with manure, a dovecote that was later filled with doves, a tree that was later filled with fruit, a field that was later filled with grass, they are subject to meilah, but not what is in them, so says Rabbi Yehuda. Rabbi Shimon says, one who sanctified his field or a tree, they and all that grows from them are subject to meilah because they are the growths of sanctified things. The offspring of ma'aser [tithed animals] should not nurse from ma'aser animals [their mothers], others would therefore donate their animals for this purpose [of nursing]. The offspring of sanctified animals should not nurse from other consecrated animals, and others would therefore donate their animals for this purpose [of nursing]. Workers should not eat the dried figs that have been sanctified and similarly a cow should not eat from the fodder that was sanctified. ", "The roots of a tree belonging to a layman that extend into a sanctified area and roots of a sanctified tree that extend into a layman's area, one cannot derive benefit from them, but they are not subject to meilah. A spring that emanates [flows] from a sanctified field one cannot derive benefit from it, but it is not subject to meilah. If it flows outside the field then one can derive benefit from it. Water in the golden jugs [used for libations on Sukkot] one cannot derive benefit from it but it is not subject to meilah. If it was then placed in a jug [to be poured on the altar] it is subject to meilah. The willow branch [used in the Temple during Sukkot] one cannot derive benefit from it but it is not subject to meilah. Rabbi Elazer the son of Rabbi Tsadok says, the elders used to [benefit from it] and use it in their lulavim. ", "A bird's nest that is in a tree that belongs to the Temple, one cannot derive benefit from it, but it is not subject to meilah. If it is in an asherah [a tree or grove devoted to idolatrous worship] he can knock it down with a branch. One who consecrates a forest, all of it [everything in it] is subject to meilah. If the Temple treasurers bought [unprocessed] trees, the wood is subject to meilah, but the bark and the leaves are not subject to meilah. " ], [ "[Different] sanctified items intended to be offered on the altar combine with each other for the purposes of meilah and to make one liable for piggul [a sacrifice that becomes unfit, due to the intention of the officiating priest, while offering it, to consume it after its permitted time], notar [a sacrifice that becomes unfit, due to being left unconsumed until after the time limit for its consumption]and tamei [a sacrifice that becomes unfit because it has become defiled]. [Different] sanctified items for the maintenance of the Temple combine with each other. Items sanctified to be offered on the altar and items sanctified for the maintenance of the Temple treasury can combine with each other to make one liable for meilah. ", "Five parts of an olah combine with each other for [liability], the meat, the chelev [fats around the stomach, intestines, and kidneys of some animals which are forbidden for eating], the flour, the wine and the oil, while six parts [combine with each other] by a todah [a special form of Shelamim offering accompanied by many loaves of various forms of bread, both leavened and unleavened, brought in thanks for emerging alive and well from one of several specified dangers considered particularly threatening], the meat, the chelev, the flour, the wine , the oil, and the [loaves] of bread.", "All foods that are pigul combine with each other. All [foods] that are notar combine with each other. All neveilot [improperly slaughtered animals of a permitted species],combine with each other. All sheratzim[creeping animals] combine with each other. The blood of a sheretz and its flesh combine with each other. Rabbi Yehoshua said a general rule: anything whose transmission of impurity and its [minimum] measure [to make something else impure] are the same, they can combine [with each other]. If their transmission of impurity is the same, but their [minimum] measure [to make something else impure] is not the same, [or if their minimum] measure [to make something else impure] is the same but their transmission of impurity is not the same, they do not combine.", "Piggul and notar do not combine because they have two different names. Creeping animal and animals which died without being properly slaughtered and similarly animals which died without being properly slaughtered and the meat of a dead animal do not combine to transmit impurity, even in the more lenient [feature] of the two. Food that have become impure through [by coming in contact with] an av hatumah [Primary source of impurity which renders even vessels and persons impure, all the more so foodstuffs] or that have become impure through [by coming in contact with] a velad hatumah [something rendered impure on a derivative level, by contact ultimately with an original source of impurity] can combine with each other to transmit impurity as the more lenient of the two. ", "All foods combine to invalidate a body, [if one consumed] in the amount similar to a half of a half of a loaf of bread loaf of bread; [so too] the amount of food needed for two meals for an eruv [a halachic merging of separate domains by means of setting aside an amount of food in a designated place]; [so to] the size of an egg in order to transmit food impurity [to other things]; the size of a dry fig to make one liable for carrying out on Shabbat; the size of a [large] date to make one liable on [for eating on] Yom Kippur. All liquids combine to invalidate the body with a revi'it [specific unit of volume]; and the \"cheek-full\" size to make one liable on Yom Kippur. ", "Orlah [the fruit of a tree during the first three years after its planting, the consumption or usage of which is forbidden] and kilei hakerem, [the product of the prohibited planting of other species in a vineyard] combine with each other. Rabbi Shimon says they do not combine. Cloth and sack, sack and hide, hide and matting can combine with each other. Rabbi Shimon says: What is the reason? Since they are susceptible to impurity through [serving as a] seat. " ], [ "One who derived even a perutah's [a coin of minimum value] worth of benefit from Temple property, even if he did not decrease its value has violated meilah, these are the words of Rabbi Akiva. The Sages say: anything that can be devalued, one has not violated meilah until its value has actaully decreased. Anything that is not able to be devalued, as soon as he derives benefit from it, has violated meilah. How so? If she [a woman] placed a necklace [belonging to the Temple treasury] around her neck or a ring [belonging to the Temple treasury] on her hand or if one drank from the golden cup [belonging to the Temple treasury] , as soon as he [or she] derived benefit from it, he [or she] has violated meilah. If one wore a shirt or covered himself with a cloak or chopped [wood] with an axe [all of which belonged to the Temple treasury], has not violated meilah until he decreases its value. If he derived benefit from a chatat [sin offering] while it is still alive, he has not violated meilah until he decreases its value. Once it is dead, he violates meilah as soon as he derives benefit from it. ", "If one derived benefit [from an item of Temple treasury property] worth a half a perutah and caused its devaluation of a half a perutah or if he derived a perutah's worth of benefit from one item [of Temple treasury property] and decreased the value of another item by a perutah, he has not violated meilah until he derives a perutah's worth of benefit and causes a perutah's worth of loss to the same item. ", "There is no meilah after meilah [one cannot violate meilah twice with the same item] with sanctified items, except for animals [sanctified for offerings] and temple vessels. How so? If one rode on top of an animal [sanctified for an offering] and his friend came and rode on it and then another friend came and rode on it, they all violated meilah. If he drank from the golden cup [belonging to the Temple] and his friend came and drank from the cup and then another friend came and drank from it, they all violated meilah. If he plucked [wool] from a chatat and his friend then came and also plucked and then another friend came and also plucked , they all violated meilah. Rabbi Meir says, anything that is not redeemable is subject to meilah after meilah [i.e., multiple meilah violations].", "If one took a stone or a beam from the Temple [treasury], he has not committed meilah. If he gave it to his friend, he has violated meilah, but his friend has not violated meilah. If he built it into his house, he had not violated meilah until he lives under it for a value of a perutah. If one took a perutah from the Temple [treasury] he has not violated meilah. If he gave it to his friend, he has violated meilah, but his friend has not violated meilah. If he gave it to a bath house attendant [as a fee] even though he did not bathe he has violated meilah, because the attendant will say to him, \"The bathhouse is open to you, come in and bathe.\" ", "His eating [half a peruta's worth] and his friend's eating [half a peruta's worth], his benefit and his friend's benefit, his eating and his friend's benefit, his benefit and his friend's eating combine with each other even if there was a large gap of time between them. " ], [ "If an emissary has fulfilled his instructions [to take from something belonging to the Temple], the owner has violated meilah; if he has not fulfilled his instructions then the messenger has violated meilah. How so? If he [the owner] said to him [the emissary], give meat to the guests and he gave them liver,[or] if he said liver and he gave them meat, the emissary has violated meilah. If he [the owner] said [to the emissary] to give each of them [the guests] one piece and he [the emissary] told them to take two pieces each and the guests each took three pieces, they have all violated meilah. If he [the owner] said to him [the emissary], bring me [coins] from the window [sill] or from the case, and he [inadvertently] brought him [coins belonging to the Temple], even though the owner said I really meant from this one [that does not belong to the Temple] and he brought from the other one [coins belonging to the Temple], the owner has violated meilah. But if he said bring me [coins] from the window[sill] and he brought him [coins] from the case or if he told him to bring [coins] from the case and he brought [coins] from the window [sill], the messenger has violated meilah.", "If [an owner] sent [money belonging to the Temple] in the hands of a deaf-mute, a shoteh, or a minor [to purchase something for him from the storekeeper], and they carried out his instructions, the owner has violated meilah. If they do not follow their instructions, the store owner has violated meilah. If he sent it in the hands of a normal person and he remembered before he [the emissary] got to the store keeper, the store keeper violated meilah when he eventually spends the money. What should he [the owner] do [so that the storekeeper does not violate meilah?] He should take a peruta or a vessel [worth a peruta] and say: The peruta belonging to the Temple where ever it is may be deconsecrated on this [peruta or vessel], for items that belong to the Temple can be redeemed with money or items worth money. ", "If he [the owner] gave him [the emisssry] a peruta [that belongs to the Temple] and told him to buy with half of it [the peruta] candles and with the other half to buy wicks, and he [the emissary] bought with all of it wicks or with all of it candles, or if he told him to buy candles with all the money or with all of the money wicks and he bought him half candles and half wicks they have both violated meilah. But if he told him to buy with half the money candles from one place and with the other half wicks from another place, and he went and bought the candles from the place of [where he was to purchase] the wicks and the wicks from the place of [where he was to purchase] the candles, the messenger has violated meilah. ", "If he [the owner] gave him [the emissary] two perutot [that belong to the Temple] and told him to buy a citron for him and he went and bought him a citron worth a peruta and a pomegranate worth a perutathey both have violated meilah. Rabbi Yehudah says the owner did not commit meilah, because he can tell him [the emissary] that I asked for a big citron and you brought me a small bad one. If he gave him a golden dinar, and told him to buy him a shirt, and he went and bought him a shirt for three [sela, worth half a golden dinar] and a cloak for three [sela] they both violated meilah. Rabbi Yehudah says the owner did not violate meilah because he can say to him, I asked for a big cloak and you brought me a small bad one. ", "One who deposits money with a money changer, if they are wrapped up [in a bundle] he [the money changer] may not use them. Therefore if he spent it [and then he finds out that it belongs to the Temple] he has violated meilah. If they are loose he [the money changer] may use them, therefore if he spent them he has not violated meilah. [If he deposited the money] with private owner, in either case he [the private owner] may not use them. Therefore if he spent [the money], he [the private owner] violated meilah. A storekeeper is considered a private owner, says Rabbi Meir. Rabbi Yehudah says, he is considered a money changer. ", "If a peruta belonging to the Temple fell into one's pouch or if he said that a peruta that is in this pouch belongs to the Temple [thus mixing it with his private coins], as soon as he takes out the first one [peruta], he has violated meilah, so says Rabbi Akiva. The Sages say he has not violated meilah until he has spent all the coins in the pouch. Rabbi Akiva [however] agrees with the Sages in the case where he said one peruta that is in this pouch belongs to the Temple, that he can spend the coins until he has spent the entire contents of the pouch [before committing meilah]. " ] ], "sectionNames": [ "Chapter", "Mishnah" ] }