then we should likewise differentiate between the libations of a calf and the libations of a bull. In order to indicate that this is not the case, the aforementioned verse states: "Thus shall it be done for each bull," which teaches that the Torah does not differentiate between the libations of a calf and the libations of a bull. The Gemara asks: Why does the verse state: "Or for each ram," as the details of the ram libations were specified in the previous verses (Numbers 15:6-7)? The Gemara explains that this verse is necessary because it would be fitting to argue as follows: If we have found that the Torah differentiated between the libations of a one-year-old sheep and the libations of a two-year-old sheep, i.e., a sheep in its second year, which is already called a ram, then we should differentiate between the libations of a two-year-old and the libations of a three-year-old ram. In order to indicate that this is not the case, the verse states: "Or for each ram," which teaches that the libations for rams of all ages are identical. The Gemara similarly asks: Why does the verse state: "Or for each of the lambs," as the details of the lamb libations were provided in the previous verses (Numbers 15:4-5)? The Gemara explains that this phrase is necessary because it would be fitting to argue as follows: If we have found that the Torah differentiated between the libations of a lamb in its first year and the libations of ram that is thirteen months or older, then we should likewise differentiate between the libations of a full-grown ewe in its second year and the libations of a female lamb in its first year. In order to indicate that this is not the case, the verse states: "Or for each of the lambs," which teaches that the libations for female sheep of all ages are identical. The Gemara continues: Why does the verse state: "Or of the goats," which are also part of the sheep family? The Gemara explains that this phrase is necessary because it would be fitting to argue as follows: If we have found that the Torah differentiated between the libations of a lamb in its first year and the libations of a ram that is thirteen months or old, then we should likewise differentiate between the libations of a kid, a young goat, and the libations of a full-grown goat. In order to indicate that this is not the case, the verse states: "Or of the kids," and thereby juxtaposes the libations for the youngest of the kids and those of the oldest of the goats: Just as the libations of this young kid consist of three log of wine, so too, the libations of that full-grown goat consist of three log.

The mishna states: And the name of the day of the week was written upon the seals, to deter cheats. The Gemara points out a problem: Consider the following situation yourself. Suppose that a cheat found a seal and circumvented this precaution by waiting until the same day the next week, at which point he could match up [ziyyeig] his seal with that day. He would be able to collect the libations deceitfully a week later. The Gemara answers: The name of the priestly watch that served in the Temple that week was also written on it, as each watch serves in the Temple only twice a year. The Gemara retorts that even this is not a sufficient precaution. After all, consider for yourself that a cheat can wait half a year and match up with that watch and collect the libations. The Gemara explains that the name of the day; the name, i.e., the number, of the week within the month; and the name of the month were all written on it. Consequently, even if a cheat wanted to match up the seal with a similar day, there is no identical day to be found with which to match it up.

Halakha 4 · MISHNA There were two special chambers in the Temple, one called the chamber of secret gifts and the other one called the chamber of vessels. The mishna explains the purpose of these chambers. In the chamber of secret gifts, sin-fearing people put money secretly and poor people of noble descent support themselves from it secretly. With regard to the chamber of vessels, anyone who donates a vessel to the Temple drops it inside that chamber, and once every thirty days the treasurers open it. And any vessel that they found for it a use for Temple maintenance, they leave it for that purpose, and the rest are sold, and their monetary value is allocated to Temple maintenance.

GEMARA: Apropos the topic of charity given anonymously, the Gemara cites several stories on that theme and the mitzva of charity in general. Rabbi Ya'akov bar Idi and Rabbi Yitzḥak bar Naḥman were supporters of the indigent, i.e., they were responsible for a charity fund. And so as not to embarrass the poor, they would give a dinar to Rabbi Ḥama, father of Rabbi Yehoshaya, and he would give it to impoverished others surreptitiously, so that neither the givers nor the receivers were aware of one another's identity. The Gemara similarly relates with regard to Rabbi Zekharya, son-in-law of Rabbi Levi, that everyone would malign him. They would say that he does not need charity, and yet he takes money from the charity fund. After he died, they investigated and found that he had discreetly been distributing all the charity money he received to others in actual need.

Rabbi Ḥinnana bar Pappa would distribute mitzva money, i.e., charity, at night. Once the leader of the evil spirits encountered him. The evil spirit said to him: Didn't the rabbi, i.e., you, teach that the verse: "You shall not trespass upon your neighbor's border" (Deuteronomy 19:14) indicates that one should not enter the domain of another, and the night belongs to evil spirits? Rabbi Ḥinnana, said to him: And isn't it written elsewhere: "A gift in secret pacifies anger" (Proverbs 21:14)? Since I am busy giving secret charity, I have no fear that the Divine Wrath will permit evil spirits to harm me. And upon hearing this, the evil spirit grew afraid of him and fled from his presence.

Rabbi Yona said: Happy is he who gives to the poor, is not written here; rather: "Happy is he who considers the poor" (Psalms 41:2) is written, which indicates that one must consider his actions carefully and act wisely in giving charity. This is referring to one who scrutinizes the mitzva of charity and considers how to perform it in the most appropriate manner to avoid embarrassing the poor. How would Rabbi Yona himself behave when he would see a poor person of noble descent, who was once wealthy but had lost his assets? Rabbi Yona wanted to assist him but feared he would be too ashamed to accept charity. He would say to him: My son, since I heard that you have come into an inheritance in another place, take this money now and you can pay it back when you receive the inheritance. When the poor person would take the money from him he would tell him: This money is a gift to you, and you do not have to repay it.

The Gemara cites a story involving people who did not want to receive charity from others, but preferred to rely on God's bounty. Ḥiyya bar Adda related: In our days, there were some elderly people who acted as follows. If someone would give them charity between Rosh HaShana and the Great Fast, i.e., Yom Kippur, they would accept it, but after that period they would not accept it. They would say: The money that is for this year is already with us, i.e., our income for the entire year has already been decreed between Rosh HaShana and Yom Kippur (see Beitza 16a).

Neḥemya the well digger encountered a certain Jerusalemite, who said to him: Give me one chicken as charity. Neḥemya said to him: Here is the monetary value of a piece of meat for you, as meat was cheaper than chicken. And the beggar bought meat with the money he accepted from Neḥemya, and ate it, and died because his constitution was extremely sensitive to meat. And Neḥemya cried out and said: Come and eulogize the one killed by Neḥemya, as he felt guilty over the beggar's demise.

Naḥum of Gam Zo was bringing a gift to his father-in-law's house when a man afflicted with boils met him on the way. He said to Naḥum: Give me charity from that which you have brought with you. Naḥum said to him: When I return, I will give you something. After visiting his father-in-law's house, Naḥum returned and found the man dead. He realized that when he had first met him, this boil-afflicted man must have been on the verge of death from starvation. And in his guilt over failing to provide immediate relief for his hunger, Naḥum said about the boil-afflicted man: The eyes that saw you, i.e., my own eyes, and did not give you food should be blinded; the hands that did not stretch forth to give you food should be cut off; the feet that did not run to give you food should be broken. And later all of these calamities actually befell him. Rabbi Akiva, Naḥum's disciple, came to visit and console him. Rabbi Akiva said to him: Woe is me, that I see you like this. Naḥum said to him: Woe is me, that I do not see you like this. Rabbi Akiva said to him: Why do you curse me? Naḥum said to him: And why do you reject suffering? You should not do so, as the Sages have said that suffering atones for sins like the sacrifice of offerings (Mekhilta of Rabbi Yishmael).

Rabbi Hoshaya the Great was the master, i.e., the teacher, of the son of a certain blind man and was accustomed to eat with the blind man every day. Once Rabbi Hoshaya had guests, and he did not invite the blind man to eat with him. In the evening, Rabbi Hoshaya went up to visit the blind man and said to him: I request that my master, i.e., you, not be angry with me, as I had guests today. I therefore said to myself that I will not invite you today, so as not to demean my master's dignity. You sometimes spill food on yourself and they might have mocked you. For this reason, I did not eat with my master today. The blind man said to him: Since you appeased one who is seen but does not see, that Holy One, Who sees but is not seen, should accept your appeasement, i.e., God should accept your prayers. Rabbi Hoshaya said to him: From where did you hear that metaphorical statement? The blind man replied: I learned that idea from a story involving Rabbi Eliezer ben Ya'akov and a blind man. As it is told of Rabbi Eliezer ben Ya'akov that a blind man once came to his city, and Rabbi Eliezer ben Ya'akov sat below him, so that the people of the city would say that if he, i.e., the blind man, were not a great man, Rabbi Eliezer ben Ya'akov would not have sat below him. When the people of the city saw this, they gave the blind man a very respectable livelihood. The blind man asked them: What is this situation? Why are you paying me such a high salary? They said to him: Since Rabbi Eliezer ben Ya'akov sat below you, we honor you. And the blind man prayed this prayer with regard to Rabbi Eliezer ben Ya'akov: You rendered kindness to one who is seen but does not see. Therefore, that Holy One, Who sees but is not seen, should render kindness to you.

Rabbi Ḥama bar Ḥanina and Rabbi Hoshaya were once touring the synagogues of Lod. Rabbi Ḥama bar Ḥanina said to Rabbi Hoshaya: How much money my forefathers invested in building synagogues here! Rabbi Hoshaya said to him: How many souls your forefathers invested in building synagogues here! The money they spent actually harmed people spiritually rather than helping them. Rabbi Hoshaya explained his comment: Weren't there people who would have exerted themselves in the study of Torah if only the money used for the construction of these buildings had been donated to them instead?

In another case, Rabbi Avun donated money for building the gates