Êxodo 30:13 Referências do Talmudee: Jerusalem Talmud Nazir & Jerusalem Talmud Shekalim

There⁶Mishnah Šeqalim 2:3., we have stated: “If somebody collects coins and says, ‘these are for my Temple tax¹⁵Half a biblical šeqel (Ex. 30:13). While the relation of the biblical ŝeqel to currency in circulation may have varied from time to time, at the beginning of the tax season the amount was clearly stated and known to everybody (Mishnah Šeqalim 2:4). Therefore, nobody who mentions the Temple tax will intend to dedicate more than the stated amount. In contrast, a purification sacrifice can be a sheep or a goat (Lev. 4), in special circumstances also a couple of birds or a flour offering (Lev. 5).,’ the House of Shammai say, the excess should be given as a donation⁷They hold that the entire amount was dedicated even if only part can be used for the purpose stated., but the House of Hillel say, the excess is profane⁸Explained in Mishnah 2:4; Note 13.. ‘That I shall be able to pay my Temple tax,’ they agree that the excess is profane⁹The formulation makes it clear that the amount in excess of the required tax is not dedicated.. ‘These [monies] are for my purification offering’, they agree that the excess is profane.¹⁰The text is shortened so much as to be unintelligible. The Mishnah reads: “ ‘These are for a purification sacrifice,’ they agree that the excess should be a donation (cf. Chapter 4, Note 90). ‘That I shall be able to bring a purification sacrifice,’ the excess is profane (Note 8).”” ¹¹From here to the end of the next paragraph, the text is Halakhah Šeqalim 2:3. The Yerushalmi text reproduced in the Babli (editio princeps) is too closely adapted to Babylonian spelling to be useful for variant readings. Rebbi Yose in the name of Rebbi Eleazar: When do they disagree? If he collects little by little¹²He starts a cache of small coins with the declared intention of collecting money for either his future Temple tax or purification sacrifice.. But if he says “these¹³He declares that all his coins shall be dedicated to the stated purpose. The House of Hillel will agree that everything is dedicated and if it cannot be used for the stated purpose, it should be given to the Temple’s donation account.,” everybody agrees that the excess should be given as a donation. Rebbi Ḥizqiah, Rebbi Bevai in the name of Rebbi Eleazar: When do they disagree? If he collects little by little. But if he says “these,” everybody agrees that the excess is profane. Rebbi Ḥizqiah said, the Mishnah¹⁴Šeqalim 2:4. supports Rebbi Bevai: “Rebbi Simeon says, what is the difference between Temple tax and purification sacrifices? Only that the Temple tax is a fixed amount¹⁵Half a biblical šeqel (Ex. 30:13). While the relation of the biblical ŝeqel to currency in circulation may have varied from time to time, at the beginning of the tax season the amount was clearly stated and known to everybody (Mishnah Šeqalim 2:4). Therefore, nobody who mentions the Temple tax will intend to dedicate more than the stated amount. In contrast, a purification sacrifice can be a sheep or a goat (Lev. 4), in special circumstances also a couple of birds or a flour offering (Lev. 5)..” Where do we hold? If he says, “that I shall use it for the Temple tax,” everybody agrees that the excess should be given as a donation¹⁶Read with the Šeqalim text: “Is profane” (as explained in Note 13).. If he says, “that I shall use it for my purification offering,” everybody agrees that the excess is profane¹⁷Read with the Šeqalim text: “Should be given as a donation” (as explained in Note 13).. But we are considering one who says “these¹⁸The monies are already collected; he declares them dedicated for a given purpose..” Since the Temple tax has a fixed rate from the Torah, the excess is profane. Since purification offerings do not have a fixed rate from the Torah, the excess should be given as a donation¹⁹Cf. Chapter 4, Note 90.. How does Rebbi Yose handle this? He explains it if he collects little by little²⁰The argument of R. Simeon applies only if the stated intent is to collect money for the Temple tax, not if the declaration is made on monies already available. In the latter case, R. Simeon may agree that the excess is earmarked for donation., following the House of Hillel.

Rebbi Ḥaggai in the name of Rebbi Samuel bar Naḥman. Three contributions are mentioned in the paragraph⁴⁰Ex. 25:2–3, as explained in the text., the contribution for the bases⁴¹As noted in Ex. 38:27–28, the silver contributed by half-sheqalim contributed by a head tax according to Ex. 30:11–16 was used to cast the bases, hooks, and covers, for the poles for the posts securing the sanctuary and its gobelins., the contribution for sheqalim⁴²Since the receipt of the first tax was used for construction purposes, there must have been a second tax (in the amount of the first but collected only in the following years, not the year of construction) to provide for the communal sacrifices., and the contribution for the Sanctuary⁴³². Speak to the Children of Israel, they shall take for me a contribution, that is the contribution for the bases. From any man of goodwill take my contribution, this refers to the contribution for sheqalim. This is the contribution which you shall take from them, that is the contribution for the Sanctuary. The contribution for the Sanctuary is for the Sanctuary, they may use it in any way they want. The contribution for sheqalim is for sacrifices, they may use it in any way they want, so that everybody’s part of it be the same. The contribution for the bases [is for the bases]⁴⁴Addition by the corrector following B but probably incorrect; the fact that it is equal for everybody distinguishes it from the contributions to the Sanctuary., the rich may not increase and the poor may not decrease⁴⁵Ex. 30:15.. Rebbi Abun said, also in this paragraph⁴⁶In Ex. 30:11–16. The expression תְּרוּמָה לַיי or תְּרומַת יי appears in vv.. 13,14,15 Babli Megillah29b. are three contributions mentioned.

“Rebbi Jehudah said:, testified” etc. Rebbi Berekhiah said, the reason of Rabban Joḥanan ben Zakkai is¹¹²Ex. 30:12., this they shall give, twelve tribes shall give. Rebbi Tabi in the name of Rav Hamnuna: So answer the Sages to Rebbi Jehudah¹¹³Who reports the opinion of Rabban Joḥanan ben Zakkai approvingly.. A private purification sacrifice is let to die; a public purification sacrifice is not left to die¹¹⁴Once a sacrifice has been designated as a purification sacrifice it can neither be redeemed nor used for any other sacrifice. If such an animal was lost, another animal was used, and then the original was found again (or a few similar situations), nothing can be done with it, it must be left to die.. A private flour offering¹¹⁵Of a Cohen, as noted in the Mishnah. is brought totally, but no public flour offering is brought totally. This is difficult, how can one argue with a person about something with which he does not agree¹¹⁶ג reads: “by an argument that can be objected to.”? “For no public purification sacrifice is left to die; Rebbi Jehudah says, it shall be left to die.¹¹⁷Mishnah Yoma6:2; see there Halakhah 1, Note 33.” And he objects to them, are these not private flour offerings¹¹⁸The argument of Cohanim to which Rabban Joḥanan ben Zakkai objects implies that the half sheqel is not given as a tax but to acquire a minute part of the public sacrifices, which imply that there are no public offerings at all, only those of a private partnership.? They answer him, from the moment when it is delivered to the public, it is treated as a public offering¹¹⁹The argument is impossible since biblical rules for private and public offerings differ in some respects.. It is written, everybody being counted¹²⁰Ex. 30:13., Rebbi Jehudah and Rebbi Neḥemiah. One said, everyone who crossed the Sea shall give, the other one said, everyone being counted¹²¹In Numbers where it is made explicit that the tribe of Levi was not counted with the remainder of the tribes. Rabban Joḥanan ben Zakkai cannot explain this verse, unless he explains that Ex. 30:11–16 is not the basis of the duty to pay the sheqel, but Ben Kovri (Kokhri, Bukhri, Bikhri) cannot explain the inclusion in Mishnah 4. 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.