fol. 50d Mishnah 1: All spittle1 found in Jerusalem is pure except on the Upper Market2, the words of Rebbi Meïr. Rebbi Yose says, on all other days of the year, those in the middle of the road are impure, and those on the sides pure. On holidays, those in the middle of the road are pure and those on the sides impure since the minority will remove themselves to the sides.
1 Any impurity caused by a human body Jerusalem, where people are used to eat itself, such as in a person afflicted by sancta the entire year according to R. Meïr, gonorrhea, is a source of severe impurity, or on the holidays according to R. Yose, one and all his body fluids are sources of severe may assume that impure people are careful impurity. In any place other than Jerusalem, not to contaminate their pure neighbors. one must assume that spittle was ejected by This is a reconstruction by authors living an impure person whose impurity was two generations after the destruction of the caused by his body (cf. Mishnah Tahorot Temple. 4:5). By rabbinic usage, all Gentiles are 2 A Gentile neighborhood. considered to be in this category. In
51a line 27 BBBBB BB “All spittle,” etc. Rebbi Abbin in the name of Rebbi Joshua ben Levi: A Gentile fortification3 was there. Rebbi Hanina said, they were stabbing wild donkeys in Jerusalem and the feet of the pilgrims were immersed in blood up to their knee joints4. [They came before the Sages who did not tell them anything.]5 Rebbi Simeon bar Abba in the name of Rebbi Hanina: A Gentile fortification was there. HALAKHAH ONE 193
Text of B Rebbi Bebin in the name of Rebbi Joshua ben Levi: A laundry for sufferers from gonorrhea was there. Rebbi Hanina said, lions were killing wild donkeys in Jerusalem and the feet of the pilgrims were immersed in blood up to their knee joints. They came before the Sages who did not tell them anything.
3 Reading , “their castra”. The cause impurity. Gentile circus games have Babli text reads “their laundry". no impact on purity in Jerusalem (except for 4 As explained in the next paragraph, the removal of the carcasses which must be while carcasses of four-legged animals are a done by Gentiles.) Babli Menahot 103b. source of impurity (Lev. 11:26-28), this does 5 Corrector’s addition from B, correct not extend to their blood, which does not but unnecessary.
51a line 36 BBBBB BBBBBB BBBB BBBBB BBBBB BBBBB BB 6Rebbi Simon in the name of Rebbi Joshua ben Levi: It happened that a mule of Rebbi’s household died and they declared its blood pure regarding the carcass. Rebbi Eleazar asked Rebbi Simon, how much? He did not take notice of him. He asked Rebbi Joshua ben Levi who told him, it is pure up to a quartarius. More than that is impure. Rebbi Eleazar felt badly that Rebbi 194 ŠEQALIM CHAPTER EIGHT
Simon had not repeated the tradition to him. Rav Bevai was sitting stating this occurrence. Rebbi Isaac bar Bisna asked him, is it pure up to a quartarius; more than that impure? He was unfriendly to him. Rebbi Zeriqa asked him, because he asked you, you were unfriendly to him? He answered him, because my mind was not clear, as Rebbi Hanin said, 7your life will hang far from you, that is one who buys a year’s supply of wheat, you will be fearful night and day, that is one who buys from the Saracen, and you will not believe in your survival, that is one who buys from the retail store, and I am dependent on retail stores. What about it? “Rebbi Joshua ben Bathyra testified about blood of carcasses that it is pure.8” What means pure? It is pure in that it does not prepare, but for impurity it makes impure. There, we have stated “The blood of a crawling animal is like its flesh, it makes impure but does not prepare. Nothing else is like this,9” in the amount needed for impurity but its blood makes impure like its flesh. Rav Joseph said, he who says “impure” follows Rebbi Jehudah; he who said “pure” follows Rebbi Joshua ben Bathyra. Rav Eudaimon the emigrant said to him, this is correct. Rebbi Jehudah was the instructor of the Patriarch.
6 The text was copied more or less in 7 Deut. 28:66. Chapter 3:2, Notes 40 ff. The full 8 Mishnah Idiut 8:1. explanation is given in Šabbat 8, Notes 9 Mishnah Makhširin 6:5. 51-62.
51a line 49 Text of B Did not Rebbi Abbahu say in the name of Rebbi Yose ben Hanina, they did not decide about spittle in Jerusalem10? [Was it not said]11 about this, Rebbi Abbin in the name of Rebbi Joshua ben Levi: A Gentile fortification3 HALAKHAH ONE 195 was there12? In the remainder of the days of a year the impure ones are walking on the path13 and the pure ones are walking on the shoulder. The pure ones walk without saying anything, the impure ones tell them, keep apart. During a holiday14 the pure ones are walking on the path and the impure ones are walking on the shoulder. The impure ones walk without saying anything, the pure ones tell them, keep apart.
Text of B Did not Rebbi Jacob bar Aha say in the name of Rebbi Yose ben Hanina, they did not decide about spittle in Jerusalem10? Was it not said about this, Rebbi Abbin in the name of Rebbi Joshua ben Levi: A laundry of sufferers from gonorrhea was there. In the remainder of the days of a year the impure ones are walking on the path and the pure ones walk on the shoulder; the impure ones walk without saying anything, the pure ones tell them, keep apart. During a holiday the pure ones are walking on the path and the impure ones are walking on the shoulder. The pure ones walk without saying anything, the impure ones tell them, keep apart.
10 Nobody required that heave and other 11 Corrector’s addition from B, in Babli sancta be considered potentially impure terminology. because they touched spittle of unknown 12 One must assume that the spittle is a provenience, in contrast to all places in the Gentile’s, automatically impure by rabbinic Holy Land outside of Jerusalem (Mishnah standards. Tahorot 4:5), since the number of people 13 A form of “path”, not “ear of whose impurity is caused by their own body grain”. is minuscule. Then why is the Upper 14 When practically everybody was pure Market in Jerusalem excluded? Babli as long as the Temple existed. Pesahim 19b.
fol. 50d Mishnah 2: All implements which are found in Jerusalem on the road descending to the place of immersion are impure, on the way ascending they are pure since they were brought down on a way different from that on which they were brought up, the words of Rebbi Meïr. Rebbi Yose says, all are pure except the bag and the rake15 set apart for graves. 196 ŠEQALIM CHAPTER EIGHT
15 As the Halakhah shows, a word “the independent Mishnah mss. hoe” is missing here, found in B and the 51a line 56 B Halakhah 2: But did not Rebbi Abbahu say in the name of16 Rebbi Johanan, they did not decide about vessels in Jerusalem17? Since they were found on the road descending to the place of immersion, it is proof18.
16 Missing in B. Then why does R. Meïr declare some 17 In contrast to all other places in the vessels impure? Holy Land, one does not have to presume 18 These must be presumed impure unless that vessels found in Jerusalem be impure. the opposite is proven.
51a line 58 B Abba Shaul used to call it19 “fingernail” since it is shaped like a fingernail. He who said because it quickly dispatches the stone [to the cemetery.]20
19 The word for “hoe” missing in the 20 Corrector’s addition from B; Mishnah. The word is a hapax and questionable since the text seems to refer to according to the second opinion used excavating burial caves (impossible in the exclusively for the gravedigger’s (or burial Iraqi plain.) cave excavator’s) hoe.
fol. 50d Mishnah 3: If a knife was found on the Fourteenth21, one may slaughter with it immediately; on the Thirteenth one has to repeat and immerse22. A dagger23 in either case one has to repeat and immerse. If the Fourteenth falls on a Sabbath, one may slaughter with it immediately24; on the Fifteenth one HALAKHAH THREE 197 may slaughter with it immediately25. If it26 was tied to a knife its status is that of the knife.
21 The 14th of Nisan, the day of slaughter particular knife was lost on the way to the of the Pesah sacrifice. Even though the miqweh. previous Mishnah stated that all implements 23 Which is not usable for slaughter and found in Jerusalem are presumed to be pure, therefore not necessarily immersed in a for use on sancta one is restrictive and miqweh. requires immersion in a miqweh and waiting 24 Since one may not immerse on that for the following sundown. The only time day, certainly the knife had been immersed this requirement is waived is the 14th of on the 13th. Nisan, the day of mass slaughter, where it is 25 Since the 15th of Nisan is a holiday presumed that every knife which is qualified where immersion is not done, and the knife to be used for ritual slaughter was immersed was purified for the 14th, the presumption of in a miqweh the previous day. purity extends to this case. 22 Since all knives are immersed on the 26 The dagger. 13th of Nisan, one has to assume that this
51b line 1 B Halakhah 3: It was stated: If he knife was tied to it 26 its status is that of the knife27.
27 It seems that the last sentence in the Yerushalmi Mishnah; therefore it is quoted Mishnah was missing in the original as a baraita; cf. Note 43.
fol. 51a Mishnah 4: If a gobelin28 became impure by derivative impurity29, one immersed it inside and brought it back immediately. But if by original impurity, one immersed it outside and spread it out in the ante-court30 because it requires sundown. If it was new, one spreads it out on the roof of the stoa31 so the people could see its workmanship, which was beautiful. 198 ŠEQALIM CHAPTER EIGHT
Mishnah 5: Rabban Simeon ben Gamliel says in the name of Rebbi Simeon, the son of the Executive Officer of the Temple32: The thickness of a gobelin was a hand-width. It was woven on 72 strings33 and each string was composed of 24 threads34. Its length 40 cubits and its width 20 cubits; it was made for 820’000 {denar}. Two were made every year35 and 300 Cohanim were immersing it36.
28 In the Temple, separating the Holiest destruction. of Holies from the Temple Hall. Since it is 33 Of the warp. an implement, not a fixed part of the 34 Since the gobelin had to be made from building, it may become impure. blue, purple, and crimson wool, and byssus 29 A rabbinic impurity. By biblical (Ex. 26:31), and each kind was twined of six standards, implements may become impure threads. only by contact with original impurity. 35 According to the Tosephta (3:15), one 30 The enclosed plaza in front of the was hung new on the Eve of the Day of entrance to the Temple courtyard. Atonement and the other kept in reserve if 31 The double stoa built by Herod as some impurity should occur on one of the enclosure of the Temple district. two which were in use. 32 Who credibly could inform about 36 For purification; see end of Halakhah details of the Temple some 80 years after its 4.
51b line 1 BBBBBB BBBBB BBBBBB HALAKHAH THREE 199
BBBBBB BB Halakhah 4: If it had said “thread”, one, “double”, two, “twisted”, three, “entwined”, six37. There are four kinds, this makes 24. It was stated 32. If it had said “thread”, one, “double”, two, “twisted”, four, “entwined”, eight. There are four kinds, this makes 32. It was stated 48. If it had said “thread”, one, “double”, two, “plaited” three, “twisted”, six, “entwined”, twelve. There are four kinds, this makes 48. 38“One verse says embroidered work39, and one verse says, intelligent work40. Embroidered work, one face41, intelligent work, two faces.” Rebbi Jehudah and Rebbi Nehemiah, one said embroidered work, a lion on each side, intelligent work, a lion on one side and nothing on the other side. The other one said, embroidered work, a lion on one side and nothing on the other side, intelligent work, a lion on one side and an eagle on the other side.
Text of B If it had said “thread”, one, “double”, two, “twisted”, three, “byssus”, six. Four kinds, this makes 24. It was stated 32. If it had said “thread”, one, “double”, two, “twisted”, four, “byssus” six, “entwined”, eight. Four kinds, this makes 32. It was stated 48. If it had said “thread”, one, “double”, two, “plaited” three, “byssus”, six, “entwined”, twelve. Four kinds, this makes 48. One verse says embroidered work, and one verse says, intelligent work. Embroidered work, one face, intelligent work, two faces. Rebbi Jehudah and Rebbi Nehemiah, one said embroidered work, a lion on one side and nothing on the other side, intelligent work, a lion on each side. The other one said, embroidered work,a lion on each side, intelligent work, a lion on one side and an eagle on the other side.
37 One tries to explain why the 40 Ex. 26:31. expression entwined used in the biblical text 41 Greek , . The scribe for all woven textiles used in the Temple originally wrote correctly . (except the garments of the simple priests) 42 Babli Yoma 71b. This is a play on means a multiply twisted string. Since there words, since the (Egyptian) word for are other words available for small numbers “byssus” also is the (Semitic) one for “six”. of threads, entwined must designate heavy In the Babli Yoma it is pointed out that in strings. the verses which report the making of the 38 Tosephta 3:14; explained differently in priestly garments, Ex. 39:27-29, the word Babli Yoma 72b. appears six times. This addition to the 39 Ex. 26:36. text has to be qualified as Babylonian. 200 ŠEQALIM CHAPTER EIGHT
51b line 12 BB (It was stated:)43 “It was made for 820’000 {denar}.” Rebbi Isaac bar Bisna in the name of Samuel: exaggerated44. There, we have stated45: “Sometimes there was on it about 300 kor46.” Rebbi Yose ben Rebbi Abun in the name of Samuel: exaggerated.
43 This was written by the scribe but then amount of ashes accumulated on the altar at deleted. S. Liebermann (Tarbiz 5, p. 261) the end of a night. B quotes the entire also sees here a sign that the statement was Mishnah. not part of the original Galilean Mishnah. 46 About 114m3, a volume impossible for 44 In the Babli, as also in B, always the the surface area of 174.5m2 of the fire on the noun “exaggeration” is used. altar. Babli Tamid 29a, Hulin 90b. 45 Mishnah Tamid 2:2, describing the
fol. 51a Mishnah 6: Flesh of most holy sacrifices47 which became impure either by original impurity or by derivative impurity48, whether inside or outside, the House of Shammai are saying that everything has to be burned inside except what became impure outside by original impurity49. The House of Hillel are saying that everything has to be burned outside except what became impure inside by derivative impurity50. Mishnah 7: Rebbi Eliezer says, what became impure by original impurity, whether inside or outside, shall be burned outside. But what became impure by derivative impurity, whether inside or outside, shall be burned HALAKHAH FIVE 201 inside51. Rebbi Aqiba said, the place of its impurity is the place of its burning52.
47 Elevation, purification, and reparation possible from the sacred precinct; then it can sacrifices, whose flesh never should leave be burned outside in leisurely fashion. Flesh the sacred precinct. inside which is considered impure only by 48 Derivative impurity is rabbinic common usage, not biblical decree, may be impurity; according to biblical standards the burned in the courtyard. No flesh impure in flesh could be eaten. any way may be introduced into the sacred 49 Since most holy sacrifices may not precinct. leave the sacred precinct, flesh disqualified 51 In the matter of burning, he considers for the altar must be burned in the courtyard. rabbinic impurity as nonexistent. Only if the flesh was taken outside and 52 This is his interpretation of the hidden became biblically impure can it not be meaning of Lev. 6:23, as explained in Sifra returned and must be disposed of by being Saw Pereq 8(5-6), where also additional burnt outside. opinions of RR. Meïr and Jehudah are 50 They hold that flesh impure by biblical reported. standards has to be removed as quickly as
51b line 15 Text of B 202 ŠEQALIM CHAPTER EIGHT
Halakhah 5: 53Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words. Rebbi Johanan said, both these and those are words of the Torah54. 55The House of Shammai is difficult for Rebbi Johanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between [original]56 impurity and derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel is difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between derivative impurity inside and original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion57. The House of Shammai is difficult for Bar Qappara, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, who said “the place of its impurity shall be the place of its burning.58” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps59.
Text of B Bar Qappara said, original impurity is a word from the Torah, derivative impurity is of their words, but Rebbi Johanan said, both these and those are from the word of the Torah. 55The House of Shammai is difficult for Rebbi Johanan, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between derivative impurity outside, are not both of them words of the Torah? And even the House of Hillel i s difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference between original impurity inside, are not both of them words of the Torah? The rabbis only discuss Bar Qappara’s opinion, since the House of Shammai said, “everything has to be burned inside except what became impure outside by original impurity.” What is the difference between original impurity outside or inside, are not both of them words of the Torah? Because of Rebbi Aqiba, for Rebbi Aqiba said, “the place HALAKHAH FIVE 203 of its impurity is the place of its burning.” Would not the House of Hillel also be difficult for him, since the House of Hillel say, “everything has to be burned outside except what became impure inside by derivative impurity.” What is the difference for derivative impurity inside or outside, are not both of them their words? Because of Rebbi Simeon, since Rebbi Simeon said, food and drink of a person afflicted with skin disease are sent outside the three camps.
53 The same statement is found in (The clause is missing in B.) Ma`aser Šeni 3:8 (Note 103) and Pesahim 57 Since the objections to R. Johanan’s 1:7, Notes 166,167. opinion cannot be answered, his statement 54 In Lev. 7:19 one reads: Any meat cannot be valid in rabbinic tradition. which touches anything impure may not be 58 The House of Shammai will accept R. eaten, in fire it shall be burned. Since it is Aqiba’s interpretation of Lev. 6:23; this not stated “touches any impure person”, one explains their position without reference to has to conclude that anything impure refers Bar Qappara’s statement. to implements or similar things which 59 This is a complicated formulation of became impure from the touch of an impure the simple statement of Note 50. It is person. Therefore it is clear that by biblical inferred from Num. 5:2-4 (Sifry Num. 1) that standards there exist derivative impurities. there were three encampments in the desert, Bar Qappara holds that anything which the holy precinct of the Tent of Meeting, the makes something else impure is called encampment of the Levites, and that of the original impurity. Since the verse does not Israelites. These are represented by the refer to the meat as impure, he will hold that Temple enclosure, the Temple Mount, and it is disqualified but its touch will not make Jerusalem (or any walled city in the Holy the implement touched impure. He restricts Land). Then it is stated that from the the term “impure” to matter able to transmit categories of people excluded from the holy impurity; matter disqualified is classifioed sites, people impure in the impurity of the as “derivative impurity”. R. Johanan will dead are excluded from the Temple precinct, hold that the meat, two touches distant from those suffering from gonorrhea (or anybody original impurity, still is impure by biblical whose impurity is caused by his own body) standards (even though it is not called so in is excluded from the Temple Mount, and the the text.) Everybody will agree that further sufferer from skin disease is excluded from impurities, 3 and 4 touches separated from the city. R. Simeon explains that the original impurity, are rabbinic (or sufferers from skin disease under no customary) categories of impurity. circumstance can enter the city; this is a 55 Similar discussions, referring to other paradigm for the statement that anything Mishnaiot, are in Ma`aser Šeni 3:8 (Note impure never may be brought into a place 103) and Pesahim 1:7, Notes 166,167. from which it is excluded. 56 Correct addition by the corrector. 204 ŠEQALIM CHAPTER EIGHT
fol. 51a Mishnah 8: The limbs of the daily sacrifice are deposited on the lower part of the ramp to the West60, those of the musaf sacrifices61 on the lower part of the altar. Those of the days of the New Moon on the rim62 on the top of the altar. Sheqalim and First Fruits63 apply only if there is a Temple, but tithes of grain, and tithes of animals, and firstlings64, apply whether there is a Temple or there is no Temple. If somebody dedicates sheqalim or First Fruits65, they are sanctified. Rebbi Simeon says, even if somebody designates First Fruits as holy, they are not holy.
60 As explained in Yoma Chapter 2, the service; if there is no Temple there are no sacrifices were slaughtered and cut into sheqalim. Of First Fruits it says (Ex. 23:19): pieces which immediately were carried to Bring the First Fruits of your land to the the ramp leading up to the altar, but then Eternal’s House; if there is no House they were taken up one by one to be burned on cannot be brought (Tosephta 3:24). the relatively small area of the fire on the 64 Of all these, the verse (Num. 18:12-19) altar. says that these are given to the Eternal; 61 Of the Sabbaths and holidays. therefore they are obligations independent of 62 As explained in the Halakhah, on top the Temple. of the altar, between its horns, on the place 65 Today, in the absence of a Temple. R. usually reserved for the Cohanim serving at Simeon holds that a dedication as First the altar. Fruits is a vow in error which does not need 63 Sheqalim are dedicated for the Temple annulment.
52b line 31 B Halakhah 6: “What is ‘the rim of the altar66’? A cubit between two horns, on the place reserved for the feet of the Cohanim walking.”
66 The word is a hapax in the Bible, Ex. applicable to the biblical word. Tosephta 27:5. The explanation is intended also as 3:19; Babli Zevahim 62a. HALAKHAH SIX 205
51b line 32 BBB BBBBB BB 67Which of the musaf sacrifices of the Sabbath and of the New Moon has precedence68? Rebbi Jeremiah wanted to say, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the New Month have precedence. The strength of Rebbi Jeremiah is from the following: Between the song of the Sabbath and the song of the New Month69, the song of the New Month has precedence. Rebbi Yose said, there is a difference there since Rebbi Hiyya said in the name of Rebbi Johanan: To make a proclamation to publicize that it is the start of a new month. How does one do it? One slaughters the musaf sacrifices of the Sabbath and says for them the song of the New Month. But here, between the musaf sacrifices of the Sabbath and of the New Month, the musaf sacrifices of the Sabbath have precedence, under the category: what is more frequent than another precedes the other70.
67 This paragraph is copied in Sukkah 5:6 than those of the Sabbath sacrifices. (Note 124). 69 Babli Sukkah 54b. 68 The question may be asked here since 70 A general principle, Yoma 2:3 (Note the limbs of the sacrifices of the New Month 127), Ta`anit 4:5 (68b l.30), Babli Berakhot are stored much closer to the fire on the altar 51b, Pesahim 114a, Zevahim 91a.
51b line 40 206 ŠEQALIM CHAPTER EIGHT
BBBBBBB BBBBB BBBBBB BBBB BBBBBB B Did sheqalim therefore71 become holy72? Rebbi Simeon ben Jehudah in the name of Rebbi Simeon: Both these and those73 did not become holy. It was stated:74 A proselyte today has to bring for his nest a quarter of a silver {denar}. Rebbi Simeon said, Rabban Johanan ben Zakkai already disestablished this because of the mishap. What is “because of the mishap”? As was stated, today one does neither dedicate as sacrifice, nor dedicate one’s value, nor dedicate as herem, nor does one collect [heave and tithes]75. If somebody dedicates as sacrifice, or dedicated one’s value, or dedicated as herem, or collected, cloth must be burned, an animal castrated. [How? One locks it in and it dies by itself.]76 Monies shall go to the Dead Sea77. If he 78 transgressed and dedicated, since Rebbi Simeon said, Rabban Johanan ben Zakkai already disestablished this because of the mishap, this implies if he transgressed and dedicated, it became sanctified. Rebbi Yudan from Antodria asked before Rebbi Yose: here you are saying it became sanctified, and there you are saying, it did not become sanctified78. He said to him, there 79[because of the following one may not dedicate from the start because it is an obligation to bring from the new contribution, and this would be from the old one. Here, what can you say? That one is old. But in respect to other dedications, the proselyte’s nest does not have to be from new money; if he dedicated it is holy;] maybe the Temple will be built like earlier and the heave of the lodge will be lifted on time on the first of Nisan80. But here, what do you have? Rav Ada and Rav Hamnuna, Rav Ada bar Ahawa in the name of Rav: Practice follows Rebbi Simeon81. HALAKHAH SIX 207
71 Since in the Mishnah R. Simon only use in the Temple. Therefore, this “lifting” states that dedications of First Fruits are is dedication as sheqalim. ineffective; he is silent about sheqalim. 76 Corrector’s addtion from B, inappro- 72 Is a sheqel dedicated today reserved priate here. It is possible to be careful not to for use in the Temple; in absence of a use an animal, but it must be prevented from Temple any use of it would be larceny of producing offspring (even though castrating sacra. is sinful.) 73 First fruits and sheqalim. 77 Babli Yoma 66a, Bekhorot 23a, 74 Cf. Tosephta 3:22; Babli Roš Avodah zarah 13a. Haššanah 31b (in the name of R. Simeon 78 A person dedicating sheqalim does not ben Eleazar), Keritut 9a. Sifry zuta Šelah sanctify his money according to R. Simeon; explains the sacrifice as necessary before the a proselyte dedicating money for his proselyte will be permitted to partake of sacrifice in case the Temple will be rebuilt sancta, since every person whose body was does sanctify the money set apart. the cause of his impurity, once he is pure he 79 Corrector’s addition from B, best needs such a sacrifice to be admitted to deleted as a wordy paraphrase of the text sancta (cf. Note 1). obtained by deletion. 75 Corrector’s addtion from B, totally 80 Then any moneys set apart before the erroneous since heave and tithes are First of Adar are not admissible as new applicable today. Probably the addition sheqalim; dedicating them before the “and tithes” is a scribal error in the ms. Temple was rebuilt would be a self- underlying B, since “heave and tithes” is a defeating act. common expression. If “and tithes” is 81 Babli Keritut 9a. The ruling refers to deleted, then the reference is not to heave all of R. Simeon’s statements in this from agricultural produce but to the money paragraph. taken from the depository of sheqalim for