Meilah 38

<big><strong>מתני׳</strong></big> נהנה כבחצי פרוטה ופגם כחצי פרוטה או שנהנה בשוה פרוטה בדבר אחד ופגם בשוה פרוטה בדבר אחר לא מעל עד שיהנה בשוה פרוטה ויפגם בשוה פרוטה בדבר אחד

<big><b>MISHNAH: </b></big>IF ONE HAS DERIVED A BENEFIT OF HALF A PERUTAH'S WORTH AND HAS IMPAIRED [THE VALUE OF THE USED ARTICLE] BY ANOTHER HALF A PERUTAH, OR IF ONE HAS DERIVED THE BENEFIT OF A PERUTAH'S WORTH FROM ONE THING<span class="x" onmousemove="('comment',' Viz., an article which according to the rule of the previous Mishnah comes under the Law of Sacrilege only after it has been impaired.');">¹</span>

אין מועל אחר מועל במוקדשין אלא בהמה וכלי שרת בלבד

AND HAS DIMINISHED ANOTHER THING BY THE VALUE OF A PERUTAH, HE IS NOT LIABLE TO THE LAW OF SACRILEGE, [FOR THIS LAW APPLIES] ONLY WHEN HE BENEFITS A PERUTAH'S WORTH AND DIMINISHES THE VALUE OF A PERUTAH OF THE SELFSAME THING.

כיצד

ONE DOES NOT COMMIT SACRILEGE WITH CONSECRATED THINGS WITH WHICH SACRILEGE HAD ALREADY BEEN MADE BY ANOTHER PERSON,<span class="x" onmousemove="('comment',' The first transgressor has become its owner. Sacrilege can no longer apply to it, since it is in secular possession.');">²</span>

רכב על גבי בהמה ובא חברו ורכב ובא חברו ורכב כולן מעלו

EXCEPT WITH ANIMALS<span class="x" onmousemove="('comment',' Consecrated to the altar and unblemished. They cannot be redeemed or alienated.');">³</span>

שתה בכוס של זהב ובא חברו ושתה ובא חברו ושתה כולן מעלו

AND VESSELS OF MINISTRY.<span class="x" onmousemove="('comment',' These things remain sacred even after sacrilege has been committed therewith. They cannot be redeemed or alienated.');">⁴</span>

תלש מן החטאת ובא חברו ותלש ובא חברו ותלש כולן מעלו

FOR INSTANCE, IF ONE RODE ON A BEAST AND THEN CAME ANOTHER AND RODE ON IT AND YET ANOTHER CAME AND RODE ON IT, ALL OF THEM ARE GUILTY OF SACRILEGE; OR IF ONE DRANK FROM A GOLDEN CUP, THEN CAME ANOTHER AND DRANK AND YET ANOTHER CAME AND DRANK, ALL OF THEM ARE GUILTY OF SACRILEGE; OR IF ONE PLUCKED [OF THE WOOL] OF A SIN-OFFERING, THEN CAME ANOTHER AND PLUCKED AND YET ANOTHER CAME AND PLUCKED, ALL OF THEM ARE GUILTY OF SACRILEGE.

רבי אומר

RABBI SAID: WHATSOEVER IS UNREDEEMABLE IS SUBJECT TO THE LAW OF SACRILEGE EVEN AFTER SACRILEGE HAS BEEN ALREADY COMMITTED WITH IT.

כל דבר שאין לו פדיון יש בו מועל אחר מועל

<big><b>GEMARA: </b></big>According to whom is our Mishnah? - According to R'Nehemiah, for it has been taught: One does not commit sacrilege with things of which sacrilege had been committed already, except with animals; R'Nehemiah says.

<big><strong>גמ׳</strong></big> מני מתניתין

Except with animals and vessels of ministry.<span class="x" onmousemove="('comment',' Tosef. II, 2.');">⁵</span>

רבי נחמיה היא דתניא

What is the reason of the first Tanna? - He bases his opinion upon the fact that animals are mentioned in connection therewith,<span class="x" onmousemove="('comment',' Viz., with sacrilege.');">⁶</span>

אין מועל אחר מועל אלא בבהמה בלבד

for it is written: With the ram of the guilt-offering,<span class="x" onmousemove="('comment',' Lev. V, 16. These words are considered superfluous, since it is clear from the context that the atonement is to be made with the ram of the guilt-offering. They are therefore taken to indicate that only to offerings does sacrilege apply under all circumstances, i.e., even though another person has already committed sacrilege with them, but not to vessels of ministry.');">⁷</span>

ר' נחמיה אומר

while R'Nehemiah argues a minori: If it<span class="x" onmousemove="('comment',' Viz., a vessel of ministry.');">⁸</span>

בהמה וכלי שרת

renders things contained therein holy,<span class="x" onmousemove="('comment',' V. Zeb. IX, 7.');">⁹</span>

מ"ט דת"ק

surely it must be holy itself.<span class="x" onmousemove="('comment',' I.e., it possesses a high degree of holiness so that it ought to retain its sacred character even after it has unlawfully been used by another person.');">¹⁰</span>

קסבר

RABBI SAID WHATSOEVER IS UNREDEEMABLE IS SUBJECT etc. But this is the view of the first Tanna? - They differ with regard to wood.

בעניינא דבהמה כתיב דכתיב (ויקרא ה, טז) באיל האשם

For our Rabbis taught:<span class="x" onmousemove="('comment',' The first part of this quotation is from the Mishnah Men. 106b, while the second part is from a Baraitha cited in the Gemara belonging thereto.');">¹¹</span>

ור' נחמיה אמר לך

If a man said, I take upon myself to present wood to the Temple, he may not offer less than two logs.

ק"ו אם אחרים מביא לקדושתן הוא עצמו לא כ"ש

Rabbi said: Wood has the status of a sacrifice, it requires salt<span class="x" onmousemove="('comment',' V. Lev. II, 13.');">¹²</span>

רבי אומר כל דבר שאין לו פדיון יש כו'

and swinging.<span class="x" onmousemove="('comment',' V. Lev. XIV, 12. V. Men. loc. cit.');">¹³</span>

היינו ת"ק

Whereupon Raba remarked that according to Rabbi an offering of wood requires other wood in addition,<span class="x" onmousemove="('comment',' Upon which to burn the wood-offering.');">¹⁴</span>

אמר רבא

and R'Papa remarked that according to Rabbi wood requires the taking of a handful.<span class="x" onmousemove="('comment',' To be burnt upon the altar. According to Rabbi wood would be included in one category with animal sacrifices, also with regard to the question of repeated sacrilege, according to the Sages it would not.');">¹⁵</span>

איכא בינייהו עצים

R'Papa said, They differ with regard to unblemished offerings consecrated to the altar which received blemishes and were illegitimately slaughtered.<span class="x" onmousemove="('comment',' Rashi: Rabbi holds namely that also sacrifices when being redeemed have to be placed before the priest and appraised. This cannot be done with a slaughtered animal, v. Hul. 30a. The sacrifice is thus unredeemable and is according to Rabbi's rule subject to repeated sacrilege. The Sages. however, hold that the placing before the priest is unnecessary with sacrifices. The slaughtered sacrifice can thus be redeemed and does not come into the same category as unblemished offerings and vessels of ministry.');">¹⁶</span>

דת"ר

This indeed is confirmed by what has been taught: If unblemished offerings dedicated to the altar received blemishes and were illegitimately slaughtered.

האומר הרי עלי עצים לא יפחות משני גזירין

Rabbi says they have to be buried, while the Sages hold they shall be redeemed.

רבי אומר

<big><b>MISHNAH: </b></big>IF A MAN<span class="x" onmousemove="('comment',' Referring to the Temple treasurer, v. GEMARA:');">¹⁷</span>

עצים קרבן הן וטעונין מלח וטעונין תנופה

TOOK AWAY A STONE OR A BEAM BELONGING TO TEMPLE PROPERTY, HE IS NOT GUILTY OF SACRILEGE

אמר רבא

לדברי רבי עצים טעונין עצים

ואמר רב פפא

לדברי רבי עצים צריכין קמיצה

רב פפא אמר

קדשי מזבח תמימין ונעשו בעלי מומין ועבר ושחטן איכא בינייהו

והתניא

קדשי מזבח תמימין ונעשו בעלי מומין ועבר ושחטן

רבי אומר

יקברו

וחכ"א

יפדו

<big><strong>מתני׳</strong></big> נטל אבן או קורה של הקדש הרי זה לא מעל