Halakha 2 · MISHNA The red heifer, the scapegoat, and the strip of crimson wool used in the process of burning the red heifer all come from the collection of the Temple treasury chamber, despite the fact that they are not sacrificial offerings. The same is true for the ramp built from the Temple Mount to the location on the Mount of Olives, where they would slaughter the red heifer; the ramp built to lead the scapegoat out of the city; the strip of crimson wool that was tied between its horns; any repairs required for the aqueduct that ran through the Temple courtyard and the walls of the city and its towers; and for all the needs of the city, such as street repairs, security, and the like. All of these come from the remains of the chamber, i.e., from the money that remained in the chamber after the three collections of money were taken to use for communal offerings. Abba Shaul says: The High Priests construct the ramp for the red heifer from their own funds. What would they do with the leftover remains of the chamber after all the items mentioned above had been attended to? They would purchase wine, oil, and fine flour and sell them to those who needed them for their private offerings. And the profit from these sales would go to consecrated property, i.e., to the Temple treasury; this is the statement of Rabbi Yishmael. Rabbi Akiva says: One may not generate profit by selling consecrated property, neither may one profit from funds set aside for the poor. What would they do with the leftover funds of the collection that had not been spent on communal offerings? They would purchase golden plates as a coating for the walls and floor of the Holy of Holies. Rabbi Yishmael says: The leftover produce was used to purchase the repletion of the altar, i.e., burnt-offerings sacrificed at times when the altar was idle. The leftover funds of the collection were used to purchase sacred vessels. Rabbi Akiva says: The leftover funds of the collection were used to purchase the animals used for the repletion of the altar, since they had originally been collected for offerings. The leftover libations were used to purchase sacred vessels. Rabbi Ḥananya, the deputy [segan] High Priest, says: The leftover libations were used to purchase animals for the repletion of the altar, while the leftover funds of the collection were used to purchase sacred vessels. Both this Sage, Rabbi Akiva, and that Sage, Rabbi Ḥananya, did not agree with Rabbi Yishmael's opinion with regard to the leftover produce.

GEMARA: Since the mishna mentions both the ramp used to transport the red heifer and the strip of crimson wool, the Gemara relates that Rabbi Yishmael, son of Naḥman, said in the name of Rabbi Yonatan: There are three strips of crimson, each of which is a different weight. That of the scapegoat is the weight of a sela, as it had to be divided into two, one to tie between the scapegoat's horns and one to tie on a rock. It is sufficient for the strip of crimson wool used in the purification of a leper to weigh a shekel, half of a sela, as it is not divided in half. The strip of crimson wool that was used in the process of burning the red heifer is of two sela. In order to sink into the mass of burning material, it had to be the heaviest of strips. Rabbi Ḥunya from the city of Berat Ḥavrin said that Rabbi Ba, son of Zavda, said in the name of Rabbi Shimon ben Ḥalafta: The crimson strip of the red heifer is of two and a half sela. Some expressed his statement using the language: Of ten zuz. This is the equivalent of two and a half sela; however, it is important to quote one's teacher using the identical language that his teacher used.

§ The Gemara cites additional opinions with regard to the items that are purchased with the remains of the chamber. Rabbi Yehuda said in the name of Rabbi Shmuel: The Torah scholars who teach the priests the halakhot of slaughtering, the halakhot of collecting the blood of an offering in a sacred vessel, and the halakhot of sprinkling the blood on the altar collect their wages from the collection of the chamber. Rabbi Yitzḥak bar Redifa said in the name of Rabbi Imi: Inspectors of blemishes of consecrated animals collect their wages from the collection of the chamber. Rabbi Aḥa said that Rabbi Tanḥum bar Ḥiyya said in the name of Rabbi Simlai: The proofreaders of the Torah scroll that was kept in the Temple courtyard collect their wages from the collection of the chamber. Giddel, son of Binyamin, said in the name of Rabbi Asi: The two chief judges in Jerusalem, who establish fines and adjudicate cases of thefts, collect their wages from the collection of the chamber. Shmuel says: The women who weave the curtain that separates the Temple Sanctuary from the Holy of Holies collect their wages from the collection of the chamber. Rav Ḥuna said: They collect their wages from the collection for Temple maintenance. With regard to what do they argue? Shmuel considers it like an offering, as the blood of certain offerings is sprinkled on the curtain. Rav Ḥuna considers it like part of the building, and funds for the building itself come from the collection for Temple maintenance. Rabbi Ḥizkiya said that Rabbi Yehuda Gudgadot taught: The funds for the incense and all communal offerings come from the collection of the Temple treasury chamber. The funds for the golden altar, located inside the Sanctuary and on which the incense was offered, and all sacred vessels come from the leftover money of that set aside for the libations. The funds for the altar of burnt-offering, which was located outside the Sanctuary and on which most offerings were burned; and for the Sanctuary itself; and the various courtyards come from the remains of the chamber. Funds for whatever was outside the courtyards come from the money stored in the chamber for Temple maintenance. The Gemara asks: Wasn't it taught in a baraita that one who derives benefit from the stones of the altar, the Sanctuary, or the courtyards thereby misuses consecrated property? Therefore, if one does so unwittingly, he is liable to repay to the Temple treasury the value of the loss he caused or benefit he gained, in addition to a fine of one-fifth of that amount, and he must bring a guilt-offering. And is there misuse of consecrated property with regard to items purchased with the remains of the chamber? The Gemara answers: Rather, the baraita is in accordance with the opinion of Rabbi Meir, as Rabbi Meir says: One misuses consecrated property even if he derives benefit from items purchased with the remains of the chamber. Rabbi Ḥiyya said in response to this suggestion: Did Rabbi Meir say this statement other than within its year? Even Rabbi Meir agrees that one violates the prohibition against misusing consecrated property by deriving benefit from the remains of the chamber only within the year for which those coins were donated. Since the funds could still be used for communal offerings if needed during that year, the prohibition applies. But here, we are dealing with funds that are outside the year of their collection, as the remains of the chamber were not used to purchase stones until after the year was over. Therefore, the baraita is not in accordance with Rabbi Meir, and the challenge to Rabbi Yehuda Gudgadot remains.

Having cited Rabbi Yehuda Gudgadot, referred to now as Rabbi Yehuda Gudganiyot, the Gemara cites another of his rulings. Rabbi Ḥizkiya said that Rabbi Yehuda Gudganiyot taught: If the table and the candelabrum and the altars and the curtain are incomplete or are not in their proper location, they prevent offerings from being brought; this is the statement of Rabbi Meir. The Rabbis say: The only items that prevent the offering from being brought are the water basin and the base alone, as the Temple rite may not be performed if the basin and its base are not in place. However, didn't Rabbi Eliezer and Rabbi Yosei ben Ḥanina both say: Wherever it is written: Opposite, in describing the proper location for one of the sacred vessels, its absence prevents offerings from being brought. For example, with regard to the candelabrum, the verse states: "And the candelabrum opposite the table" (Exodus 26:35). Wherever the verse states: Side, the absence of the vessel does not prevent offerings from being brought. For example, with regard to the table, the verse states: "And you shall place the table on the south side" (Exodus 26:35). And Rabbi Shmuel bar Naḥman said in the name of Rabbi Yonatan: Even absence of a vessel whose location is described with the side, prevents offerings from being brought. And Rabbi Ila said in the name of