Sheqel Dues Chapter 3

חֲצָיֵי הַשְּׁקָלִים הַכּל צְרִיכִין לָהֶן כְּדֵי שֶׁיִּתֵּן כָּל אֶחָד וְאֶחָד חֲצִי שֶׁקֶל שֶׁהוּא חַיָּב. לְפִיכָךְ כְּשֶׁהָיָה אָדָם הוֹלֵךְ אֵצֶל הַשֻּׁלְחָנִי וּמְצָרֵף שֶׁקֶל בִּשְׁנֵי חֲצָאִין יִתֵּן לוֹ תּוֹסֶפֶת עַל הַשֶּׁקֶל. וְאוֹתָהּ הַתּוֹסֶפֶת נִקְרֵאת קַלְבּוֹן. לְפִיכָךְ שְׁנַיִם שֶׁנָּתְנוּ שֶׁקֶל עַל שְׁנֵיהֶם חַיָּבִין בְּקַלְבּוֹן:

Everyone needed half shekels, in order that each and every one could give the half shekel that he was obligated. Hence when one went to a money-changer to change a shekel into two half shekels, he would need to give [the money-changer] a surcharge over the shekel. And that surcharge is called a kalbon. Hence two [men] that gave a shekel for both of them are obligated [to pay] a kalbon.

כָּל מִי שֶׁאֵינוֹ חַיָּב בִּשְׁקָלִים כְּגוֹן שְׁתֵּי נָשִׁים אוֹ שְׁנֵי עֲבָדִים שֶׁנָּתְנוּ שֶׁקֶל פְּטוּרִים מִן הַקַּלְבּוֹן. וְכֵן אִם הָיָה אֶחָד חַיָּב וְאֶחָד פָּטוּר וְנָתַן הַחַיָּב עַל יַד הַפְּטוּר כְּגוֹן אִישׁ שֶׁנָּתַן שֶׁקֶל עָלָיו וְעַל אִשָּׁה אוֹ עֶבֶד פָּטוּר מִן הַקַּלְבּוֹן. וְכֵן הַכֹּהֲנִים פְּטוּרִין מִן הַקַּלְבּוֹן וְהַשּׁוֹקֵל עַל יַד הַכֹּהֵן פָּטוּר מִן הַקַּלְבּוֹן:

Any one who is not obligated [to give] shekels – such as two women or two slaves – are exempt from the kalbon. And likewise if there was one who was obligated and one who was exempt, and the obligated one gave on behalf of the one who was exempt – such as a man who gave a shekel for himself and for a woman or a slave – he is exempt from the kalbon. And likewise are priests exempt from the kalbon. And one who [pays a shekel] on behalf of a priest [and himself] is exempt from the kalbon.

הַנּוֹתֵן שֶׁקֶל עָלָיו וְעַל הֶעָנִי אוֹ עַל שְׁכֵנוֹ אוֹ עַל בֶּן עִירוֹ. אִם נְתָנוֹ לָהֶם מַתָּנָה פָּטוּר מִן הַקַּלְבּוֹן. שֶׁהֲרֵי נָתַן חֲצִי שֶׁקֶל מַתָּנָה כְּדֵי לְהַרְבּוֹת בִּשְׁקָלִים. וְאִם נָתַן לָהֶם הַחֲצִי שֶׁשָּׁקַל עַל יָדָם דֶּרֶךְ הַלְוָאָה עַד שֶׁיַּחֲזִירוּ לוֹ כְּשֶׁתִּמְצָא יָדָם חַיָּב הַקַּלְבּוֹן:

And [in a case of] one who gives a shekel for himself and for a poor person or his neighbor or his townsman: If he gave it to them as a gift, he is exempt from the kalbon – for he surely gave the half shekel as a gift in order to increase the shekels [given]. But if he gave them the half shekel for them by way of a loan until they return it to him, when it is found in their hand, he is obligated [to pay] the kalbon.

הָאַחִין שֶׁעֲדַיִן לֹא חָלְקוּ מַה שֶּׁהִנִּיחַ לָהֶם אֲבִיהֶם. וְכֵן הַשֻּׁתָּפִים שֶׁנָּתְנוּ שֶׁקֶל עַל יְדֵי שְׁנֵיהֶם פְּטוּרִין מִן הַקַּלְבּוֹן. בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֻׁתָּפִין שֶׁנָּשְׂאוּ וְנָתְנוּ בִּמְעוֹת הַשֻּׁתָּפוּת וְנִשְׁתַּנָּה עֵין הַמָּעוֹת. אֲבָל אִם הֵבִיא זֶה מְעוֹתָיו וְזֶה מְעוֹתָיו וְעֵרְבוּם וַעֲדַיִן לֹא נִשְׁתַּנּוּ הַמָּעוֹת וְלֹא הוֹצִיאוּם הֲרֵי אֵלּוּ חַיָּבִין בְּקַלְבּוֹן. נָשְׂאוּ וְנָתְנוּ וְאַחַר זְמַן חָלְקוּ וְחָזְרוּ וְנִשְׁתַּתְּפוּ חַיָּבִין בְּקַלְבּוֹן עַד שֶׁיִּשְּׂאוּ וְיִתְּנוּ בְּשֻׁתָּפוּת זוֹ הָאַחֲרוֹנָה וְיִשְׁתַּנּוּ הַמָּעוֹת:

Brothers who have not yet divided what the father left them – and likewise partners – that gave a shekel on behalf of one another are exempt from the kalbon. To what are these words applicable? To partners that have bought and sold with the money of the partnership and the money has changed its form. But if this one brought his money and that one his money and they mixed it, but the money has not yet changed and they have not spent it, these ones are surely obligated [to pay] the kalbon. If they bought and sold and, after a time, divided [the funds of the partnership]; and [then] went back to a partnership, they are obligated [to pay] the kalbon until they buy and sell in this later partnership and [this] money changed.

הָאַחִין וְהַשֻּׁתָּפִין שֶׁהָיָה לָהֶן בְּהֵמָה וּכְסָפִים וְחָלְקוּ בַּכְּסָפִים חַיָּבִים בְּקַלְבּוֹן. אַף עַל פִּי שֶׁעֲדַיִן לֹא חָלְקוּ הַבְּהֵמָה. וְאִם חָלְקוּ הַבְּהֵמָה וְלֹא חָלְקוּ הַכְּסָפִים פְּטוּרִין מִן הַקַּלְבּוֹן עַד שֶׁיַּחְלְקוּ הַכְּסָפִים וְאֵין אוֹמְרִין הֲרֵי הֵם עוֹמְדִין לַחֲלוּקָה:

Brothers and partners that have animals and money [in partnership], but [only] divided the money are obligated [to pay] the kalbon – even though they have not yet divided the animals. However if they divided the animals and did not divide the money, they are exempt from the kalbon until they divide the money; and we do not say [that] it is surely about to be divided.

הַנּוֹתֵן שֶׁקֶל לְהֶקְדֵּשׁ כְּדֵי שֶׁיְּחַשְּׁבוּ לוֹ מַחֲצִית הַשֶּׁקֶל שֶׁהוּא חַיָּב בָּהּ וְיִטּל חֲצִי שֶׁקֶל מִמַּה שֶּׁנִּגְבָּה מִן הָאֲחֵרִים חַיָּב שְׁנֵי קַלְבּוֹנוֹת. שֶׁאִלּוּ הָיָה הַשֶּׁקֶל כֻּלּוֹ לִשְׁקָלִים הָיָה חַיָּב קַלְבּוֹן אֶחָד:

One who gives a shekel to [become] consecrated property (hekdesh), so that they will consider it for him to be the half shekel that he is obligated; and he takes a half shekel from that which is collected from others – he is obligated [to pay] two kalbons. For if the whole shekel had [gone] to the shekels, he would have been obligated one kalbon.

כַּמָּה הוּא שִׁעוּר הַקַּלְבּוֹן. בִּזְמַן שֶׁהָיוּ נוֹתְנִין בְּמַחֲצִית הַשֶּׁקֶל שְׁנֵי דִּינָרִין הָיָה הַקַּלְבּוֹן חֲצִי מָעָה שֶׁהוּא אֶחָד מִשְּׁנֵים עָשָׂר בְּדִינָר. וּמֵעוֹלָם לֹא נִתַּן הַקַּלְבּוֹן פָּחוֹת מִזֶּה. וְהַקַּלְבּוֹנוֹת אֵינָן כִּשְׁקָלִים אֶלָּא מַנִּיחִין אוֹתָן הַשֻּׁלְחָנִים בִּפְנֵי עַצְמָן עַד שֶׁיִּסְתַּפֵּק מֵהֶן הַהֶקְדֵּשׁ:

How much is the requisite amount of a kalbon? At the time that they were giving two dinars as a half shekel, the kalbon was half a maah – which is a twelfth of a dinar. And there never was a kalbon given that was less than this. And the kalbons are not [treated] like the shekels. Rather the money-changers [store] them on their own until the consecrated property takes [it] from them.

מִי שֶׁאָבַד שִׁקְלוֹ חַיָּב בְּאַחְרָיוּתוֹ עַד שֶׁיִּמְסְרֶנּוּ לַגִּזְבָּר. בְּנֵי הָעִיר שֶׁשָּׁלְחוּ אֶת שִׁקְלֵיהֶן בְּיַד שָׁלִיחַ וְנִגְנְבוּ אוֹ אָבְדוּ. אִם שׁוֹמֵר חִנָּם הוּא הֲרֵי זֶה נִשְׁבָּע לָהֶם וְנִפְטָר כְּדִין כָּל שׁוֹמְרֵי חִנָּם וְהֵן חוֹזְרִין וְנוֹתְנִין שִׁקְלֵיהֶן פַּעַם שְׁנִיָּה. וְאִם אָמְרוּ אַנְשֵׁי הָעִיר הוֹאִיל וְאָנוּ מְשַׁלְּמִין שְׁקָלֵינוּ אֵין רְצוֹנֵנוּ שֶׁיִּשָּׁבַע הַשָּׁלִיחַ שֶׁהוּא נֶאֱמָן לָנוּ אֵין שׁוֹמְעִין לָהֶן. לְפִי שֶׁתַּקָּנַת חֲכָמִים הִיא שֶׁאֵין הֶקְדֵּשׁ יוֹצֵא בְּלֹא שְׁבוּעָה. נִמְצְאוּ הַשְּׁקָלִים הָרִאשׁוֹנִים אַחַר שֶׁנִּשְׁבַּע הַשָּׁלִיחַ אֵלּוּ וְאֵלּוּ שְׁקָלִים הֵם וְאֵין עוֹלִין לָהֶן לְשָׁנָה אַחֶרֶת. וְהָרִאשׁוֹנִים יִפְּלוּ לְשִׁקְלֵי הַשָּׁנָה וְהָאַחֲרוֹנִים יִפְּלוּ לְשִׁקְלֵי שָׁנָה שֶׁעָבְרָה:

One who lost his shekel is responsible for its liability until he delivers it to the treasurer. [In a case of] the people of a city who sent their shekels in the hand of a messenger, and they were stolen or lost: If he was an unpaid guardian (of the money), such a one must surely swear to them, and he will be exempt like any unpaid guardian; and they go back and give their shekels a second time. And if the people of the city said, "Since we will be paying our shekels [again], we don't want the messenger to swear – as he is believed by us," we don't listen to them. For it is an ordinance of the Sages that consecrated property is not released without an oath. If the first shekels are found after the messenger swore, these and those are [considered] shekels, but they do not count for the next year. [Rather] the first ones go to the shekels of the year, and the later ones go [with] the shekels of the past year.

שָׁלְחוּ אֶת שִׁקְלֵיהֶם בְּיַד שׁוֹמֵר שָׂכָר שֶׁהֲרֵי הוּא חַיָּב בִּגְנֵבָה וַאֲבֵדָה וְאָבְדוּ מִמֶּנּוּ בְּאֹנֶס. כְּגוֹן שֶׁלְּקָחוּם לִסְטִים מְזֻיָּנִים שֶׁהוּא פָּטוּר. רוֹאִין אִם אַחַר שֶׁנִּתְרְמָה הַתְּרוּמָה נֶאֱנַס נִשְׁבָּע הַשָּׁלִיחַ לַגִּזְבָּרִים וּבְנֵי הָעִיר פְּטוּרִין. שֶׁהַתּוֹרֵם תּוֹרֵם עַל הַגָּבוּי וְעַל הֶעָתִיד לִגָּבוֹת וּבִרְשׁוּת הֶקְדֵּשׁ הֵן וּבְנֵי הָעִיר מֶה הָיָה לָהֶן לַעֲשׂוֹת הֲרֵי לֹא מָסְרוּ אֶלָּא לְשׁוֹמֵר שָׂכָר שֶׁהוּא חַיָּב בִּגְנֵבָה וַאֲבֵדָה. אֲבָל הָאֹנֶס אֵינוֹ מָצוּי. וְאִם אָבְדוּ קֹדֶם שֶׁנִּתְרְמָה הַתְּרוּמָה עֲדַיִן בִּרְשׁוּת בְּנֵי הָעִיר הֵם וְהַשָּׁלִיחַ נִשְׁבָּע לִפְנֵי אַנְשֵׁי הָעִיר וְהֵן מְשַׁלְּמִין. נִשְׁבַּע וְגָבוּ שְׁקָלִים שֵׁנִית וְאַחַר כָּךְ הֶחֱזִירוּם הַלִּסְטִים אֵלּוּ וְאֵלּוּ שְׁקָלִים וְאֵין עוֹלִין לָהֶן לְשָׁנָה אַחֶרֶת וְהַשְּׁנִיִּים יִפְּלוּ לְשִׁקְלֵי שָׁנָה שֶׁעָבְרָה. יֵשׁ מִי שֶׁאוֹמֵר שֶׁהַשְּׁקָלִים הָרִאשׁוֹנִים שֶׁיִּפְּלוּ לְשִׁקְלֵי הַשָּׁנָה הֵם הַשְּׁקָלִים שֶׁנִּגְּבּוּ בַּתְּחִלָּה וְאָבְדוּ אוֹ נֶאֶנְסוּ וְחָזְרוּ. וְיֵשׁ מִי שֶׁאוֹמֵר שֶׁהַשְּׁקָלִים הָרִאשׁוֹנִים הֵן שֶׁהִגִּיעוּ לְיַד הַגִּזְבָּר תְּחִלָּה:

If they sent their shekels in the hand of a paid guardian, such that he is surely responsible for theft or loss, but it was lost from him by force majeure – such as if armed brigands took it from him – so that he is exempt; we see if the messenger was extorted after the treasurers made the appropriation. [If he was,] the messenger swears to the treasurers, and the people of the city are exempt. For the one making the appropriation makes [it] from that which is collected and that which will be collected in the future, so that [these shekels] were [already] in possession of the consecrated property. And what was there for the people of the city to do? See that they gave it only to a paid guardian who is liable for theft or loss; and force majeure is not common (that they should have taken precautions against it). But if they were lost before the appropriation was made, [the shekels] were still in the possession of the people of the city. So the messenger swears in front of the people of the city, and they must pay [a second time. If] after the messenger swore and they collected the shekels a second time, the brigands returned them – these and those are [considered] shekels, and they do not count for the next year. [Rather] the later ones go [with] the shekels of the past year. There is someone who says that the first ones which go for the shekels of this year are the ones that were collected first and lost or extorted and returned. And there is someone who says that the first shekels are the ones that arrived to the treasurer first.

הַנּוֹתֵן חֲצִי שֶׁקֶל לַחֲבֵרוֹ לְהוֹלִיכוֹ לְשֻׁלְחָנִי לִשְׁקל אוֹתוֹ עַל יָדוֹ. הָלַךְ וּשְׁקָלוֹ עַל יְדֵי עַצְמוֹ כְּדֵי שֶׁלֹּא יְמַשְׁכְּנוּ אוֹתוֹ. אִם נִתְרְמָה הַתְּרוּמָה מֵעַל הַשּׁוֹקֵל שֶׁזֶּה הַשֶּׁקֶל בִּרְשׁוּת הֶקְדֵּשׁ הוּא שֶׁכְּבָר תְּרָמוֹ עַל הֶעָתִיד לִגְבּוֹת וְנִמְצָא זֶה הִצִּיל עַצְמוֹ בְּמָמוֹן הַהֶקְדֵּשׁ וְנֶהֱנָה בַּשֶּׁקֶל הַזֶּה. וְאִם לֹא נִתְרְמָה הַתְּרוּמָה לֹא מָעַל וְהוּא חַיָּב לִתֵּן לַחֲבֵרוֹ חֲצִי שֶׁקֶל שֶׁנָּתַן לוֹ. וְכֵן הַגּוֹזֵל אוֹ הַגּוֹנֵב חֲצִי שֶׁקֶל וּשְׁקָלוֹ יָצָא וְהוּא חַיָּב לְשַׁלֵּם לַבְּעָלִים שְׁנַיִם אוֹ לְהוֹסִיף חֹמֶשׁ:

[In a case of] one who gave his half shekel to his fellow to bring it to the money-changer to [pay] it on his behalf; but [his fellow] paid it on behalf of himself, so that collateral not be taken from him (as he does not presently have his own half shekel): If the appropriation had already been made – he is guilty of misappropriation, as this shekel was in the possession of consecrated property. For they already made [the appropriation] from that which will be collected in the future. So it comes out that this one saved himself with the money of consecrated property [when] he drew benefit from this shekel. But if the appropriation was not [yet] made – he has not misappropriated, and is obligated to give his fellow the half shekel that [the latter] gave to him. And likewise does one who extorts or steals a half shekel and [gives] it for himself fulfill his obligation, and is obligated to pay twice to the owners or add a fifth.

הַנּוֹתֵן מַחֲצִית הַשֶּׁקֶל מִן הַהֶקְדֵּשׁ וְנִתְרְמָה הַתְּרוּמָה מִמֶּנּוּ. כְּשֶׁיִּסְתַּפְּקוּ מִמֶּנָּה יִתְחַיֵּב בִּמְעִילָה וְיָצָא יְדֵי מַחֲצִית הַשֶּׁקֶל. נְתָנוֹ מִמְּעוֹת מַעֲשֵׂר שֵׁנִי יֹאכַל כְּנֶגְדּוֹ בִּירוּשָׁלַיִם. מִדְּמֵי שְׁבִיעִית יֹאכַל כְּנֶגְדּוֹ בִּקְדֻשַּׁת שְׁבִיעִית. הָיָה שֶׁל עִיר הַנִּדַּחַת לֹא עָשָׂה כְּלוּם:

[In a case of] one who gives half a shekel from consecrated property [that he is holding], and the appropriation is made: Once some of it used, he is liable for misappropriation, and has fulfilled his obligation for the half shekel. [If] he gave it from monies of the second tithe – he must eat corresponding to [its value] in Jerusalem. [If he gave it] from monies of seventh-year [produce] – he must eat corresponding to [its value] with the [laws that apply to] the sanctity of the seventh year. [If it was] from a condemned city, he did not do anything.

הַמַּפְרִישׁ שִׁקְלוֹ וְסָבוּר שֶׁהוּא חַיָּב בּוֹ וְנִמְצָא שֶׁאֵינוֹ חַיָּב לֹא קָדַּשׁ. הַמַּפְרִישׁ שְׁנַיִם וְנִמְצָא שֶׁאֵינוֹ חַיָּב אֶלָּא אֶחָד. אִם בְּזֶה אַחַר זֶה הָאַחֲרוֹן לֹא קָדַּשׁ. וְאִם בְּבַת אַחַת הָאֶחָד שְׁקָלִים וְהַשֵּׁנִי מוֹתַר שְׁקָלִים. הִפְרִישׁ שִׁקְלוֹ וָמֵת יִפּל לִנְדָבָה:

[In a case of] one who designated his shekel and thought that he was obligated to [give] it, and it comes out that he is not obligated: It is not consecrated. [In a case of] one who designated two [shekels] and it comes out that he is only obligated one: If [he gave them] one after the [other] – the later one was not consecrated. But if at one time, the first one is [considered] shekels and the second one is the leftover of shekels. [In a case of] one who designated his shekel and died, it goes to voluntary offerings.

הַלּוֹקֵחַ מָעוֹת בְּיָדוֹ וְאָמַר אֵלּוּ לְשִׁקְלִי. אוֹ שֶׁהָיָה מְלַקֵּט מָעָה מָעָה אוֹ פְּרוּטָה פְּרוּטָה וּכְשֶׁהִתְחִיל לְלַקֵּט אָמַר הֲרֵינִי מְלַקֵּט מָעוֹת לְשִׁקְלִי. אֲפִלּוּ לִקֵּט מְלֹא כִּיס נוֹתֵן מֵהֶן חֲצִי שֶׁקֶל שֶׁהוּא חַיָּב בּוֹ וְהַשְּׁאָר חֻלִּין שֶׁמּוֹתַר הַשְּׁקָלִים חֻלִּין:

[If] one takes money in his hand and said, "These are for my shekel"; or he was gathering several maah or several perutah and, when he began to gather, said, "Behold I am gathering maahs for my shekel" – even if he collected a purse full – he [only] gives the half shekel that he is obligated from them, and the rest is non-consecrated. For the leftover of shekels is non-consecrated.

מָעוֹת שֶׁנִּמְצְאוּ בֵּין תֵּבָה שֶׁל שְׁקָלִים לְתֵבָה שֶׁל נְדָבָה. קָרוֹב לַשְּׁקָלִים יִפְּלוּ לִשְׁקָלִים. קָרוֹב לַנְּדָבָה יִפְּלוּ לִנְדָבָה. מֶחֱצָה עַל מֶחֱצָה יִפְּלוּ לִנְדָבָה מִפְּנֵי שֶׁהַנְּדָבָה כֻּלָּהּ עוֹלָה לַאִשִּׁים וְהַשְּׁקָלִים מִסְתַּפְּקִין מֵהֶן לְעוֹלוֹת וְלִדְבָרִים אֲחֵרִים:

[In a case of] money that was found between the box for shekels and the box for voluntary offerings: [If] it was closer to the shekels – it goes to the shekels; [if] it was closer to the voluntary offerings – it goes to the voluntary offerings; half and half – it goes to the voluntary offerings. For the voluntary offerings all go to fire-offerings, whereas the shekels are used for burnt-offerings and other things.

וְכֵן כָּל הַמָּעוֹת הַנִּמְצָאִים בֵּין כָּל תֵּבָה וְתֵבָה יִפְּלוּ לַקָּרוֹב. נִמְצְאוּ מֶחֱצָה לְמֶחֱצָה. אִם בֵּין עֵצִים לַלְּבוֹנָה נִמְצְאוּ יִפְּלוּ לַלְּבוֹנָה. בֵּין קִנִּים לְגוֹזָלֵי עוֹלָה יִפְּלוּ לְגוֹזָלֵי עוֹלָה. זֶה הַכְּלָל הוֹלְכִין אַחַר הַקָּרוֹב בְּכֻלָּן. מֶחֱצָה לְמֶחֱצָה לְהַחֲמִיר. וְכָל הַמָּעוֹת הַנִּמְצָאוֹת בְּהַר הַבַּיִת חֻלִּין שֶׁאֵין הַגִּזְבָּר מוֹצִיא מָעוֹת מִתְּרוּמַת הַלִּשְׁכָּה עַד שֶׁהוּא מְחַלְּלָן עַל הַבְּהֵמוֹת שֶׁלּוֹקֵחַ לְקָרְבָּנוֹת:

And likewise any money that is found between boxes goes to the closer one. If it is half and half: If found between the wood and the frankincense, it goes to the frankincense; if between the "birds nests" and the burnt-offerings [of fowl], it goes to the burnt-offering [of fowl]. This is the general principle: We go according to the closest with all of them; [if] half and half – [it goes] to the [more] stringent. And any money found on the Temple Mount is non-consecrated. For the treasurer does not remove money from the appropriation of the chamber until he transfers its sanctity to animals that he buys for sacrifices.