5. Wherein does the Passover of Egypt15 differ from the Passover of the generations16 [that followed after]? At the Passover of Egypt the lamb was got on the 10th [of Nisan], sprinkling [of the blood] with a bunch of hyssop was required on the lintel and on the two side-posts, and it was eaten in 1 About a year after burial in a rock-sepulchre the bones were gathered together out of the tomb-niche (see M.Kat.:5, *) and deposited in an ossuary, a small stone or earthen¬ ware casket. 3 Eduy. 5J.
4 And needs to be sprinkled (see above, p. 143, n. 10) on the third and seventh days following, before he becomes clean. 5 See Num. 9*1.
6 Also Modaith, Modiin. See s Maccabees a1. Perhaps the modern Mediyeh. seventeen miles north-west of Jerusalem (the Talmud describes it as fifteen miles — each of 2,000 cubits — from Jerusalem).
7 The last letter in the Hebrew word rendered ‘afar off*. The point is reproduced in the present Massoretic text. See C. D. Ginsberg, Introduction to the Massoretico-Critical Edition of the Hebrew Bible, London, 1897, pp. 318 ff. * Ex. is1*; 13’.
*1 Lev. 7W(. t« When the Passover is offered in uncleanness. See Num. 19“.
‘5 As ordained in Ex. *6 As ordained in Ex. i2l4~”.
haste and during one night;1 whereas the Passover of the generations [that followed after] continued throughout seven days.
6. R. Joshua said: I have heard a tradition that a substitute2 for the Passover-offering can be offered, and, also, that a substitute for the Passover-offering cannot be offered; and I cannot explain it. R. Akiba said: I will explain it: if a Passover-offering [that had been lost] was found before the slaughtering of the [substituted] Passover-offering, it must be left to pasture until it suffers a blemish, when it must be sold and a Peace¬ offering offered with the price thereof; and so, too, with its substitute; but if it was found after the slaughtering of the [substituted] Passover- offering, it can itself be offered as a Peace-offering; and so, too, with its substitute.
7. If a man set aside a female as his Passover-offering, or a male two years old, it must be left to pasture until it suffers a blemish, when it must be sold and a Peace-offering offered with the price thereof. If a man set aside his Passover-offering and then died, his son after him may not offer it as a Passover-offering but as a Peace-offering.
8. If a Passover-offering was confused with [other] animal-offerings,3 they must all be left to pasture until they suffer a blemish, when they must be sold and an offering of the one kind offered with the price of the best among them, and an offering of the other kind offered with the price of the best among them; and the added cost let him lose from his own substance.4 If it was confused with Firstlings, R. Simeon says: If [they belonged to] a company of priests they must all be consumed [during the night of Passover].
9. If a company lost their Passover-offering and said to one of their number, ‘Go and seek out and slaughter us another’, and he went and sought out and slaughtered one, while they also took and slaughtered another, if it was his that was first slaughtered, he eats of his, and they eat of his with him; and if it was theirs that was first slaughtered, they eat of theirs and he eats of his. But if it is not known which of them was first slaughtered, or if they were slaughtered both at the same time, then he eats of his, and they do not eat with him; and theirs goes forth to the place of burning, but they are exempt from keeping the Second Passover. If he said to them, ‘If I delay, go ye and slaughter for me’, and then he went and sought out and slaughtered one, while they also took and slaughtered another, if it was theirs that was first slaughtered, they eat of theirs and he eats with them, and if it was his that was first slaughtered, he eats of his and they eat of theirs. But if it is not known which of them was first slaughtered, or if they were slaughtered both at the same time, then they eat of theirs and he does not eat with them; and his goes forth to the place of burning, but he is exempt from keeping the Second Passover. If he said to them and they said to him that all would eat of the first [that should be slaughtered] and it is not known which of them was first slaughtered, they both go forth to the place of burning. If he said naught to them and they said naught to him, they need have no regard the one to the other.
10. If the Passover-offerings of two companies were confused, these draw one of them and the others draw one of them. Then a member of 1 The Gemara (96b) points out that there is here a lacuna in the Mishnah which should state that the prohibition of leavened bread lasted in the Passover of Egypt but one day, * See Lev. 27“. See tractate Temurah. J Guilt-offerings or Whole-offering*.
SECOND DIVISION: MOED this company comes to the other company, and a member of the other company comes to this company, and they speak thus: ‘If this Passover¬ offering is ours do thou withdraw thyself from thine own and be counted in with ours, and if this Passover-offering is thine, we withdraw ourselves from our own and are counted in with thine’. So also is it with [even] five companies of five or ten members each: one [of the confused Passover- offerings] is drawn by each company, and they speak in like fashion.
ii. If the Passover-off erings of two persons were confused, they each draw one of them and each appoints a partner from the street and each comes to the other, and they speak thus: ‘If this Passover-offering belongs to me do thou withdraw thyself from thine and be counted in with mine; and if this Passover-offering is thine, I will withdraw’ myself from mine and be counted in with thine’.
10. i. On the eve of Passover, from about the time of the Evening Offer¬ ing,1 a man must eat naught until nightfall. Even the poorest in Israel must not eat unless he sits down to table, and they must not give them less than four cups of wine to drink, even if it is from the [Paupers’] Dish.2 2. After they have mixed him his first cup, the School of Shammai say: He says the Benediction first over the day and then the Benediction over the wine. And the School of Hillel say: He says the Benediction first over the wine and then the Benediction over the day.3 3. When [food]4 is brought before him he eats it seasoned with lettuce, until he is come to the breaking of bread;5 * they bring before him unleavened bread and lettuce and the harosethf although haroseth is not a religious obligation. R. Eliezer b. R. Zadok says: It is a religious obligation.7 And in the Holy City8 they used to bring before him the body of the Passover- offering.
4. They then mix him the second cup. And here the son asks his father (and if the son has not enough understanding his father instructs him [how to ask]), ‘Why is this night different from other nights? For on other nights we eat seasoned food once, but this night twice; on other nights we eat leavened or unleavened bread, but this night all is unleavened;9 on other nights we eatflesh roast, stewed, or cooked, but thisnightall is roast’.10 And according to the understanding of the son his father instructs him. He begins with the disgrace and ends with the glory; and he expounds from A wandering Aramean was my father...until he finishes the whole section.11 5. Rabban Gamaliel used to say: Whosoever has not said [the verses'2 concerning] these three things at Passover has not fulfilled his obligation. And these are they: Passover, unleavened bread, and bitter herbs: ‘Passover’ — because God passed over the houses of our fathers in Egypt; 1 See Num. 28*. See above 5'. * Cf. Peah 87. 3 gee Ber. 8*.
♦ Some texts add: ‘vegetables and lettuce’.
5 So Bert. Variant: ‘the bread condiment’ {parpereth, as in Ber. 6s, Ab. 3“), i.e. the bitter herbs.
6 Made of nuts and fruit pounded together and mixed with vinegar. The bitter herbs were dipped into this to mitigate their bitterness. Some texts add: ‘and two cooked dishes'.
7 To recall, by its appearance, the mortar out of which the Israelites made bricks in Egypt. * Lit. Temple. See M.Sh. i‘.
* Some texts add: ‘on other nights we eat all other manner of vegetables, but this night bitter herbs’.
10 Some texts add: ‘on other nights we dip but once, but this night twice’.
‘unleavened bread’ — because our fathers were redeemed from Egypt; ‘bitter herbs’ — because the Egyptians embittered the lives of our fathers in Egypt. In every generation a man must so regard himself as if he came forth himself out of Egypt, for it is written, And thou shalt tell thy son in that day saying, It is because of that which the Lord did for me when I came forth out of Egypt.1 Therefore are we bound to give thanks, to praise, to glorify, to honour, to exalt, to extol, and to bless him who wrought all these wonders for our fathers and for us. He brought us out from bondage to freedom, from sorrow to gladness, and from mourning to a Festival-day, and from darkness to great light, and from servitude to redemption; so let us say before him the Hallelujahs 6. How far do they recite [the Hallel ]? The School of Shammai say: To A joyful mother of childrens And the School of Hillel say: To A flint- stone into a springing well.4 And this is concluded5 with the Ge'ullahS R. Tarfon says: ‘He that redeemed us and redeemed our fathers from Egypt and brought us to this night to eat therein unleavened bread and bitter herbs’. But there is no concluding Benediction.7 R. Akiba adds: ‘Therefore, O Lord our God and the God of our fathers, bring us in peace to the other set feasts and festivals which are coming to meet us, while we rejoice in the building-up of thy city and are joyful in thy worship; and may we eat there of the sacrifices and of the Passover-offerings whose blood has reached with acceptance the wall of thy Altar, and let us praise thee8 for our redemption and for the ransoming of our soul. Blessed art thou, O Lord, who hast redeemed Israel!’
7. After they have mixed for him the third cup he says the Benediction over his meal. [Over] a fourth [cup] he completes the Hallel and says after it the Benediction over song. If he is minded to drink [more] between these cups he may drink; only between the third and the fourth cups he may not drink.
8. After the Passover meal they should not disperse to join in revelry.0 If some fell asleep [during the meal] they may eat [again]; but if all fell asleep they may not eat [again]. R. Jose says: If they but dozed they may eat [again]; but if they fell into deep sleep they may not eat [again].
9. After midnight the Passover-offering renders the hands unclean.10 The Refuse1 1 and Remnant12 make the hands unclean. If a man has said the Benediction over the Passover-offering it renders needless a Benediction over [any other] animal-offering13 [that he eats]; but if he said the Benedic¬ tion over [any other] animal-offering it does not render needless the Bene¬ diction over the Passover-offering. So R. Ishmael. R. Akiba says: Neither of them renders the other needless.
1 Ex. 13*. This whole sentence is omitted by older sources.
* Usually referred to as the Hallel, i.e. Pss. 113-18. See above, 3 End of Ps. 113.
* End of Ps. 1 14, 'When Israel came out of Egypt...* 3 Lit. ‘sealed’. Cf. Ber, i‘.
4 Lit. ‘redemption’, i.e. a Benediction recounting God’s redemption of his people out of the hands of the Egyptians.
7 As in the following version by R. Akiba.
8 Some texts add: ‘with a new song’.
4 Heb. Epikoman, tiri km/iov. Cf. Is. 30”. The joy of the Passover meal with its solemn symbolism must not degenerate into an ordinary convivial gathering. The traditional interpretation, however, is: ‘they may not finish with “desert” ’.
10 ft could be eaten only until midnight; see Zeb. 5*. Ex. 12“ only forbids it to remain ‘until the morning’. Cf. Ber. il.
11 Lit. ‘abomination’. Lev. yu; 197. Cf. Zeb. 2*"*; 3*; Men. 1*; 1* Lev. 7“, 19*. The freewill festal-offering spoken of above, 63~*.
152 SECOND DIVISION: MOED SHEKALIM (‘THE SHEKEL DUES’) 1. 1. On the first day of Adar1 they give warning of the Shekel dues2 and against [the sowing of] Diverse Kinds.3 On the 15th thereof they read the Megillah 4 in walled cities and repair the paths and roads5 and pools of water6 and perform all public needs and mark the graves;7 and they also go forth [to give warning] against Diverse Kinds.
2. R. Judah said: At first they used to root them out and cast them down before the owner, but when transgressors grew many they used to root them out and cast them down by the waysides; [later] they ordained that [where Diverse Kinds grew] the whole field should be accounted ownerless property.
3. On the 15th thereof the tables [of the money-changers] were set up in the provinces; and on the 25th thereof they were set up in the Temple. After they were set up in the Temple they began to exact pledges.8 From whom did they exact pledges? From levites, Israelites, proselytes, and freed slaves, but not from women, slaves, or minors. If the father had begun to pay the Shekel on behalf of [his son that was] a minor, he may never again cease to pay it. They did not exact pledges from the priests, in the interests of peace.9 * 4. R. Judah said: Ben Bukri testified at Jabneh that if a priest paid the Shekel he committed no sin. Rabban Johanan b. Zakkai answered: Not so! but, rather, if a priest did not pay the Shekel he committed sin; but the priests used to expound this scripture to their advantage, And every meed offering of the priest shall be wholly burnt: it shall not be eaten:*° since the Omer and the Two Loaves and the Shewbread are ours, how can they be eaten? 11 5. Although they have said, ‘They do not exact pledges from women, slaves, or minors’, if they have paid the Shekel it is accepted of them; but if a gentile or a Samaritan paid the Shekel it is not accepted of them. Nor do they accept of them the Bird-offerings of a man or woman that has a flux12 or of a woman after childbirth,13 or Sin-offerings or Guilt-offerings; but they may accept of them vow-offerings or freewill-offerings. This is the general rule: What is vowed or freely offered is accepted of them, but what is not vowed or freely offered is not accepted of them; and so is it expressly enjoined by Ezra, for it is written, Ye have nothing to do with us to build a house unto our God.1* a i.e. the half-shekel (see Ex. 30l,fl.) due to the Temple from every Israelite ‘twenty year* old and upward’ before the i*t of Nisan each year; on and after the istof Nisan the public offerings may be brought only from the newly paid shekel dues.
3 See p. 28, n. i. * Book of Esther. See Meg. ilB.
5 After the winter rains, in readiness for the Passover pilgrimage.
6 To equip them as valid ‘immersion-pools'. See tractate Mikwaoth.
7 With lime (see M.Sh, s’), lest any become unclean by coming near them (cf. Num. 6‘; * From such as had not paid.
* Cf. Gitt. s*1 *. The Jerusalem Talmud here reads: ‘by reason of respect’.
11 Meaning that since these three Meal-offerings are brought as public offerings at the charges of the Temple fund (which is maintained by the Shekel contributions), the priests may not contribute to the Temple fund: if they contributed to the cost of these Meal- offerings they would need to be burnt; and this would be contrary to Scripture.
6. And these are they that are liable to surcharge: 1 levites and Israelites2 and proselytes and freed slaves; but not priests, women, slaves, or minors. If a man paid the Shekel on behalf of a priest or a woman or a slave or a minor, he is exempt. If he paid for himself and for his fellow he is liable to but a single surcharge. R. Meir says: A double surcharge. If a man gave a sela? and took back a shekel he is liable to a double surcharge.
7. If a man paid the Shekel on behalf of a poor man or on behalf of his fellow or on behalf of a fellow-townsman, he is exempt; but if he had lent it to them he is liable. If brothers4 that were jointholders are liable to surcharge5 they are exempt from Tithe of Cattle;6 and if they are liable to Tithe of Cattle7 they are exempt from surcharge. And how much is the surcharge? A silver inaah* So R. Meir. But the Sages say: Half a maah.
2. 1. Shekels may be changed into darics6 because of [lightening] a jour¬ ney’s load. Like as there were Shofar-chests10 in the Temple so were there Shofar-chests in the provinces. If the people of a town sent their Shekels [to the Temple] and they were stolen or lost, if Terumah11 had already been taken [the messengers] swear an oath12 before the treasurers; otherwise they swear an oath before the people of the town, and the people of the town must pay the Shekel dues anew; if the dues [that were lost] were found again or if the thieves restored them, these, too, are taken as Shekel dues'3 and they do not count in fulfilment of their obligation for the coming year.
2. If a man gave his Shekel to his fellow to pay on his behalf and he paid it on his own behalf, if Terumah had already been taken, he has committed Sacrilege.14 If a man paid his Shekel from money that belonged to the Temple, if Terumah had already been taken and a sacrifice'5 offered, he has committed Sacrilege. If it was from Second Tithe money or the price of Seventh Year produce, he must [still] consume [produce of] the like value.16 3. If a man brought together coins and said, ‘Lo, these are for my Shekel,’ the School of Shammai say: The surplus falls also to the Temple fund.17 And the School of Hillel say: The surplus is free for common use. [But if he said,] ‘These are for my Sin-offering’, they agree that the surplus falls to the Temple fund; [but if he said,] ‘I will offer my Sin-offering from them’, they agree that the surplus is free for common use.
4. R. Simeon said: Wherein do Shekel dues differ from a Sin-offering? The Shekel dues have a prescribed limit but the Sin-offering has no 1 Compensation to the Temple’s Shekel-collectors to reimburse them for any loss in¬ curred in changing the shekels or half-shekels into or out of other money.
1 Neither priests nor levites. This is a frequent sense of ‘Israelite’ throughout the Mishnah.
3 App. II, A. * Hull, i’; Bekh. 9*. 3 If they had divided their goods.
6 That were bom when their goods were still undivided.
7 If they had not divided their goods. 8 App. II, A.
* A Persian gold coin worth about sixteen shekels.
10 To receive the Shekel dues. ‘Shofar’ possibly refers to the tapering shape of these money-chests.
<t See 31, and App. I. 48 (3). This taking of a Terumah imposes on the money so drawn upon the sanctity of Temple property.
11 So becoming exempt from making restitution. See B.M. 3*. m Valid for the current year.
*♦ Misappropriation of Temple property, Lev. 5“*. See p. 573, n. 2.
13 Bought from the money taken in the Terumah.
16 In the conditions prescribed for Second Tithe (M.Sh. 2,_*) or Seventh Year produce (Shebi. 9**.) 17 Lit. ‘for a freewill offering’.
SECOND DIVISION: MOED prescribed limit. R. Judah says: Shekel dues have also no prescribed limit, for when Israel returned from exile they used to pay the Shekel in darics,1 then they changed and paid the Shekel in double-shekels,2 * then they changed and paid the Shekel in shekel -pieces, and then they sought to pay the Shekel in denars,s R. Simeon said: Nevertheless the charge for all was equal; whereas for a Sin-offering one man offers the value of one sela, another two selas, and another three.
5. The surplus of [money that had been assigned to] Shekel dues is free for common use, but the surplus of [the price of] the Tenth of the Ephah,4 or of the Bird-offerings5 * of a man or woman that have a flux, or of a woman after childbirth, or of Sin-offerings or Guilt-offerings — their surplus falls to the Temple fund. This is the general rule: the surplus of what had been assigned [as the price of] a Sin-offering or a Guilt-offering falls to the Temple fund. The surplus of [money assigned to] a Whole-offering [must be used] for a Whole-offering; the surplus of [money assigned to] a Meal-offering [must be used] for a Meal-offering; the surplus of [money assigned to] a Peace-offering [must be used] for a Peace-offering; the sur¬ plus of [money assigned to] a Passover-offering [must be used] for a Peace¬ offering; the surplus of [money assigned to] Nazirites’ offerings [must be used] for [other] Nazirites’ offerings; the surplus of [money assigned to] one Nazirite’s offerings falls to the Temple fund; the surplus of [money collected for] the poor [must be used] for the poor; the surplus of [money col¬ lected for] one poor man [must be given] to that poor man; the surplus of [money collected to ransom] captives [must be used] for [other] captives; the surplus of [money collected to ransom] one captive [must also be used] for that captive; the surplus of [money collected to pay for the burial of] the dead [must be used] for [other] dead; the surplus of [money collected to pay for the burial of] one dead person [must be used] for his heirs. R. Meir says: The surplus of [money collected to pay for the burial of] one dead person must be left until Elijah comes. R. Nathan says: It is used to build a monument over his grave.
3. 1. Three times in the year did they take up Terumahb out of the Shekel- chamber: a half month before Passover, a half month before Pentecost, and a half month before the Feast [of Tabernacles]; and these same are the appointed seasons for the Tithe of Cattle.7 So R. Akiba. Ben Azzai says: On the 29th of Adar, and on the 1st of Siwan, and on the 29th of Ab. R. Eliezer and R. Simeon say: On the 1st of Nisan, on the 1st of Siwan, and on the 29th of Elul. Why did they say, 'On the 29th of Elul’ and not ‘On the 1st of Tishri’? Because that is a Festival-day8 and it is not possible to tithe on a Festival-day; therefore they made it earlier, on the 29th of Elul.
2. In three baskets, each holding three seahs9 did they take up Terumah out of the Shekel-chamber, and on them was inscribed [the letters] Aleph, Beth, and Gimel. R. Ishmael says: On them was inscribed in Greek [the 1 Not the same as in 2*. Perhaps a Persian silver coin of that name is intended.
* Lit. selas.
* Equal in value to half a shekel. Some texts add: ‘but these were not accepted of them’.
6 The word is that which is generally translated ‘Heave-offering’. Here it has no longer the restricted sense of the portions of harvested produce due to the priest (cf. Ned. 2*).
See App. I. 4$, and cf. above 2'. In modern Hebrew the word does duty for ‘subscription’, letters] Alpha, Beta, and Gamma. He that went in to take up Terumah did not wear a sleeved cloak or shoes or sandals or phylacteries or an amulet, lest if he became poor men should say that he became poor through a sin against the Shekel-chamber, or if he became rich they should say that he became rich from the Terumah taken up out of the Shekel-chamber; for a man must satisfy mankind even as he must satisfy God, for it is written, And be guiltless towards the Lord and towards Israel and again it says, So shalt thou find favour and good understanding in the sight of God and man.1 3. They of the house of Rabban Gamaliel3 used to go in with their Shekel between their fingers and throw it in front of him that took up Terumah, and he that took up Terumah was at pains to thrust it into the basket. He that took up Terumah never took it up without saying, ‘Shall I take up TerumahV and they thrice made answer, ‘Take up Terumah! Take up Terumahl Take up TerumahV 4. After taking up the first [Terumah] he put a covering over [the resi¬ due]; and after the second he again put a cover over [the residue] (but after the third he put no covering over [the residue]), lest he should forget and again take up Terumah [from those Shekels] from which Terumah had already been taken. He took up the first [Terumah] on behalf of the Land of Israel, and the second on behalf of the cities near by, and the third on behalf of Babylon, Media, and the regions afar off.
4. 1. What did they do with the Terumah? They bought therewith the Daily Whole-offerings4 and the Additional Whole-offerings5 and their drink-offerings,6 the Omer7 and the Two Loaves8 and the Shewbread,9 and all [else needful for] the offerings of the congregation. The guardians of the Seventh Year10 aftergrowths1 1 received their hire from the Terumah of the Shekel-chamber. R. Jose says: He that was so minded could offer him¬ self as guardian without hire. They answered: Thou, too, sayest that these are offered only from public means.
2. The [Red] Heifer12 and the scapegoat13 and the crimson thread14 were bought with the Terumah from the Shekel-chamber. The causeway for the [Red] Heifer15 and the causeway for the scapegoat16 and the thread between its horns,17 the [upkeep of the] water-channel,’8 the city wall and the towers thereof and all the city’s needs were provided from the residue19 of the Shekel-chamber. Abba Saul says: The causeway for the [Red] Heifer was built by the High Priests at their own charges.
3. What did they do with the surplus of the residue of the Shekel- chamber? Wine, oil, and flour were bought therewith,20 and the profit fell to the Temple. So R. Ishmael. But R. Akiba says: They may not traffick with what belongs to the Temple, nor with what belongs to the poor.
1 To ensure that their Shekel dues should be used directly for the Temple offerings, and not be left as the residue. See below, 4*. * Num. 28 * The special offerings for Sabbaths, New Moons, and Festival-days; Num. 28*“*'; * Ex. 25”; Lev. 24*®. 10 Lev. 2s‘*J. " Required for the Omer.
11 Num. 191*. See tractate Parah. *> Lev. i614, M®.
14 To distinguish between the two goats; Lev. 16*®. See Yom. 4*.
*• That flowed through the Temple Court. Yom. 5*; Zeb. 8’®.; Tern. 7*; Tam. 5*; Midd. 3*. >» What was left after the Terumah had been taken.
J0 To be sold to those bringing private offerings.
156 SECOND DIVISION: MOED 4. What did they do with the surplus of the Terumah?r Golden plating for bedecking the Holy of Holies. R. Ishmael says: The surplus of the profits1 2 was devoted to [offerings for] the Altar such time as it lay idle, and the surplus of the Terumah was devoted to vessels of ministry. R. Akiba says: The surplus of the Terumah was devoted to [offerings for] the Altar such time as it lay idle, and the surplus from the drink-offerings3 was devoted to vessels of ministry. R. Hanina the Prefect of the Priests says: The surplus from the drink-offerings was devoted to [offerings for] the Altar such time as it lay idle, and the surplus of the Terumah was devoted to vessels of ministry. Of these two neither admitted that profits were permissible.
5. What did they do with the surplus of the incense?4 They set apart therefrom the hire of the craftsmen,5 and, after they had redeemed it with the money due to the craftsmen, they gave it to the craftsmen as their hire and bought it back from them again [with money] from the new Terumah. If the new Terumah came in due time they bought it back with new Terumah; but if not, with old.
6. If a man dedicated his goods to the Temple, even if there were among them things fit for the offerings of the congregation they should be given to the craftsmen as their hire. So R. Akiba. Ben Azzai said to him: That is not the manner prescribed:6 but, rather, they used to set apart therefrom the hire of the craftsmen, and. after they had redeemed them with the money due to the craftsmen, they gave them to the craftsmen as their hire and bought them back again [with money] from the new Terumah.
7. If a man dedicated his goods to the Temple, even if there were among them cattle, male and female, fit for the Altar, R. Eliezer says: The males should be sold to them that need Whole-offerings and the females7 to them that need Peace-offerings; and their price and the rest of the goods fall to the Temple fund. R. Joshua says: The males themselves should be [forthwith] offered as Whole-offerings, and the females should be sold to them that need Peace-offerings, and with their price Whole-offerings should be offered, and the rest of the goods falls to the Temple fund. R. Akiba says: I prefer the opinion of R. Eliezer to that of R. Joshua, for R. Eliezer applied his rule equally while R. Joshua made distinction. R. Papias said: I have heard a tradition that accords with both their opinions: that if a man dedicates his goods on explicit terms it is according to R. Eliezer’s opinion; but if without terms, it is according to R. Joshua’s opinion.
8. If a man dedicated his goods to the Temple, even if there were among them things fit for the Altar — wine, oil, flour, or birds — R. Eleazer says: 1 What was left after the purchase of the things specified in par. 1 and the beginning of 1 On the wine, oil, and flour sold to those bringing private offerings. 3 See 5*.