הלכות מעילה
8 halachot · Hebrew + English
הַפּוֹעֲלִים שֶׁהֵן עוֹשִׂין בְּהֶקְדֵּשׁ אַף עַל פִּי שֶׁפָּסְקוּ עִמָּהֶן מְזוֹנוֹת לֹא יֹאכְלוּ מִגְּרוֹגָרוֹת שֶׁל הֶקְדֵּשׁ וְאִם אָכְלוּ מָעֲלוּ. אֶלָּא הַהֶקְדֵּשׁ נוֹתֵן לָהֶם דְּמֵי מְזוֹנוֹת:
When workers are working in consecrated orchards, even though it was agreed that they would receive food, they should not eat consecrated figs. If they do, they violate the prohibition against me'ilah. Instead, the Temple treasury should give them money to purchase food.
הַדָּשׁ כַּרְשִׁינֵי הֶקְדֵּשׁ הֲרֵי זֶה חוֹסֵם אֶת הַפָּרָה. שֶׁנֶּאֱמַר (דברים כה ד) "לֹא תַחְסֹם שׁוֹר בְּדִישׁוֹ" דַּיִשׁ הָרָאוּי לוֹ:
When a person is threshing vetch that is consecrated, he must muzzle the ox. Although Deuteronomy 25:4 states: "Do not muzzle an ox while it is threshing," the latter phrase can be interpreted as "threshing appropriate for it."
אֵין מְחַלְּלִין אֶת הַהֶקְדֵּשׁ עַל הַמְּלָאכָה אֶלָּא עַל הַמָּעוֹת. כֵּיצַד. אֻמָּן שֶׁעָשָׂה מְלָאכָה בְּהֶקְדֵּשׁ בְּמָנֶה אֵין נוֹתְנִין לוֹ בֶּהֱמַת הֶקְדֵּשׁ אוֹ טַלִּית הֶקְדֵּשׁ בִּשְׂכָרוֹ עַד שֶׁמְּחַלְּלִין אוֹתָן עַל הַמָּעוֹת. וְאַחַר שֶׁיֵּעָשׂוּ חֻלִּין נוֹתְנִין אוֹתָן לָאֻמָּן בִּשְׂכָרוֹ אִם רָצוּ. וְחוֹזְרִין וְלוֹקְחִין מִמֶּנּוּ בְּהֵמָה מִתְּרוּמַת הַלִּשְׁכָּה:
The holiness of consecrated property should not be transferred as payment for work, but only on money. What is implied? When a craftsman performs a maneh's worth of work for the Temple treasury, he should not be given a consecrated animal, nor a consecrated garment as payment unless its holiness is first transferred to money. After the article became ordinary property, it can be given to the craftsman as his wages. If the treasurers desire, they may then purchase the animal from the Temple treasury.
כְּשֶׁבּוֹנִין בַּמִּקְדָּשׁ אֵין לוֹקְחִין עֵצִים וַאֲבָנִים מִן הַהֶקְדֵּשׁ וְלֹא בּוֹנִין אֶת הַבִּנְיָן עַל דַּעַת שֶׁהוּא קֹדֶשׁ אֶלָּא בּוֹנִין הַכּל מִן הַחל. גְּזֵרָה שֶׁמָּא יֵהָנֶה בְּצֵל הַבִּנְיָן אוֹ יִשָּׁעֵן עַל אֶבֶן אוֹ קוֹרָה בִּשְׁעַת מְלָאכָה. וְאַחַר שֶׁיֻּשְׁלַם הַבִּנְיָן מְחַלְּלִין מְעוֹת הַהֶקְדֵּשׁ עַל הַבִּנְיָן. וְאִם צָרְכוּ הַגִּזְבָּרִין לְעֵצִים לַקֹּדֶשׁ לְאוֹתוֹ הַיּוֹם בִּלְבַד לוֹקְחִין אוֹתָן מִמְּעוֹת הַהֶקְדֵּשׁ שֶׁהֲרֵי אֵינָן מִתְאַחֲרִין יָמִים כְּדֵי שֶׁנָּחוּשׁ לָהֶן שֶׁמָּא יִשָּׁעֵן אָדָם עֲלֵיהֶן וְיִמְעל:
When the Temple is being built, consecrated wood and stones should not be taken, nor should the building be built with the intent that it is consecrated. Instead, everything should be built from ordinary property. This is a decree lest one of the workers benefit from the shade of the building or lean on a stone or beam while working. After the building is completed, the holiness of consecrated funds is transferred to the building. If the treasurers need wood for the Temple for that day alone, they may purchase it with consecrated funds, for they are not delaying the matter for days in which instance it would be necessary to take precautions lest one lean on them and thus violate the prohibition against me'ilah.
כְּשֶׁפּוֹסְקִין עִם הָאֻמָּנִין לִבְנוֹת בַּמִּקְדָּשׁ וּבָעֲזָרוֹת. פּוֹסְקִין עִמָּהֶן כָּךְ וְכָךְ אַמָּה בְּכָךְ וְכָךְ סֶלַע בְּאַמָּה בַּת עֶשְׂרִים אֶצְבַּע. וּכְשֶׁמּוֹשְׁחִין לָהֶן מַה שֶּׁבָּנוּ מוֹשְׁחִין וּמְחַשְּׁבִין לָהֶן בְּאַמָּה גְּדוֹלָה בַּת עֶשְׂרִים וְאַרְבַּע אֶצְבָּעוֹת כְּדֵי שֶׁלֹּא יָבוֹאוּ לִידֵי מְעִילָה מִפְּנֵי שֶׁאֵין מְדַקְדְּקִין בִּמְשִׁיחָה:
When an agreement is made with workers to build in the Temple and its courtyards, the agreement is made for so-and-so many selaim for so-and-so many cubits, considering a cubit as containing 20 thumbbreadths. When a measurement is made of what they built, it is measured and payment determined, considering a cubit as containing 24 thumbbreadths, so that the workers will not take unfair benefit from the Temple treasury, because they are not exact in measurement.
תְּנַאי בֵּית דִּין שֶׁיִּהְיוּ הַכֹּהֲנִים נֵאוֹתִין בַּמֶּלַח וּבָעֵצִים בַּאֲכִילַת קָרְבָּנוֹת שֶׁאוֹכְלִין בְּחֶלְקָן. אֲבָל לֹא יִתְּנוּ מֶלַח הַמִּקְדָּשׁ בְּחֻלִּין שֶׁלָּהֶן:
It is a stipulation of the court that the priests may benefit from consecrated salt and wood while partaking of the sacrifices granted to them as their portion. They may not, however, use the salt of the Temple on their ordinary food.
מֶלַח שֶׁעַל גַּבֵּי הָאֵיבָר מוֹעֲלִין בּוֹ. שֶׁעַל גַּבֵּי הַכֶּבֶשׁ וְשֶׁעַל רֹאשׁ הַמִּזְבֵּחַ אֵין מוֹעֲלִין בּוֹ:
The prohibition against me'ilah applies to salt that is on a limb from a sacrifice to be offered on the altar. It does not, however, apply to salt on the ramp and the top of the altar.
רָאוּי לָאָדָם לְהִתְבּוֹנֵן בְּמִשְׁפְּטֵי הַתּוֹרָה הַקְּדוֹשָׁה וְלֵידַע סוֹף עִנְיָנָם כְּפִי כֹּחוֹ. וְדָבָר שֶׁלֹּא יִמְצָא לוֹ טַעַם וְלֹא יֵדַע לוֹ עִלָּה אַל יְהִי קַל בְּעֵינָיו וְלֹא יַהֲרֹס לַעֲלוֹת אֶל ה' פֶּן יִפְרֹץ בּוֹ. וְלֹא תְּהֵא מַחֲשַׁבְתּוֹ בּוֹ כְּמַחְשַׁבְתּוֹ בִּשְׁאָר דִּבְרֵי הַחל. בּוֹא וּרְאֵה כַּמָּה הֶחְמִירָה תּוֹרָה בִּמְעִילָה. וּמָה אִם עֵצִים וַאֲבָנִים וְעָפָר וָאֵפֶר כֵּיוָן שֶׁנִּקְרָא שֵׁם אֲדוֹן הָעוֹלָם עֲלֵיהֶם בִּדְבָרִים בִּלְבַד נִתְקַדְּשׁוּ וְכָל הַנּוֹהֵג בָּהֶן מִנְהַג חֹל מָעַל בָּהּ וַאֲפִלּוּ הָיָה שׁוֹגֵג צָרִיךְ כַּפָּרָה. קַל וָחֹמֶר לְמִצְוֹת שֶׁחָקַק לָנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא יִבְעַט הָאָדָם בָּהֶן מִפְּנֵי שֶׁלֹּא יֵדַע טַעְמָן. וְלֹא יְחַפֶּה דְּבָרִים אֲשֶׁר לֹא כֵּן עַל הַשֵּׁם וְלֹא יַחְשֹׁב בָּהֶן מַחְשַׁבְתּוֹ כְּדִבְרֵי הַחל. הֲרֵי נֶאֱמַר בַּתּוֹרָה (ויקרא יט לז) (ויקרא כ כב) "וּשְׁמַרְתֶּם אֶת כָּל חֻקֹּתַי וְאֶת כָּל מִשְׁפָּטַי וַעֲשִׂיתֶם אֹתָם". אָמְרוּ חֲכָמִים לִתֵּן שְׁמִירָה וַעֲשִׂיָּה לַחֻקִּים כַּמִּשְׁפָּטִים. וְהָעֲשִׂיָּה יְדוּעָה וְהִיא שֶׁיַּעֲשֶׂה הַחֻקִּים. וְהַשְּׁמִירָה שֶׁיִּזָּהֵר בָּהֶן וְלֹא יְדַמֶּה שֶׁהֵן פְּחוּתִין מִן הַמִּשְׁפָּטִים. וְהַמִּשְׁפָּטִים הֵן הַמִּצְוֹת שֶׁטַּעְמָן גָּלוּי וְטוֹבַת עֲשִׂיָּתָן בָּעוֹלָם הַזֶּה יְדוּעָה כְּגוֹן אִסּוּר גֵּזֶל וּשְׁפִיכוּת דָּמִים וְכִבּוּד אָב וָאֵם. וְהַחֻקִּים הֵן הַמִּצְוֹת שֶׁאֵין טַעְמָן יָדוּעַ. אָמְרוּ חֲכָמִים חֻקִּים חַקֹּתִי לְךָ וְאֵין לְךָ רְשׁוּת לְהַרְהֵר בָּהֶן. וְיִצְרוֹ שֶׁל אָדָם נוֹקְפוֹ בָּהֶן וְאֻמּוֹת הָעוֹלָם מְשִׁיבִין עֲלֵיהֶן כְּגוֹן אִסּוּר בְּשַׂר חֲזִיר וּבָשָׂר בְּחָלָב וְעֶגְלָה עֲרוּפָה וּפָרָה אֲדֻמָּה וְשָׂעִיר הַמִּשְׁתַּלֵּחַ. וְכַמָּה הָיָה דָּוִד הַמֶּלֶךְ מִצְטַעֵר מִן הַמִּינִים וּמִן הָעַכּוּ"ם שֶׁהָיוּ מְשִׁיבִין עַל הַחֻקִּים. וְכָל זְמַן שֶׁהָיוּ רוֹדְפִין אוֹתוֹ בִּתְשׁוּבוֹת הַשֶּׁקֶר שֶׁעוֹרְכִין לְפִי קֹצֶר דַּעַת הָאָדָם הָיָה מוֹסִיף דְּבֵקוּת בַּתּוֹרָה. שֶׁנֶּאֱמַר (תהילים קיט סט) "טָפְלוּ עָלַי שֶׁקֶר זֵדִים אֲנִי בְּכָל לֵב אֶצֹּר פִּקּוּדֶיךָ". וְנֶאֱמַר שָׁם בָּעִנְיָן (תהילים קיט פו) "כָּל מִצְוֹתֶיךָ אֱמוּנָה שֶׁקֶר רְדָפוּנִי עָזְרֵנִי". וְכָל הַקָּרְבָּנוֹת כֻּלָּן מִכְּלַל הַחֻקִּים הֵן. אָמְרוּ חֲכָמִים שֶׁבִּשְׁבִיל עֲבוֹדַת הַקָּרְבָּנוֹת הָעוֹלָם עוֹמֵד. שֶׁבַּעֲשִׂיַּת הַחֻקִּים וְהַמִּשְׁפָּטִים זוֹכִין הַיְשָׁרִים לְחַיֵּי הָעוֹלָם הַבָּא. וְהִקְדִּימָה תּוֹרָה צִוּוּי עַל הַחֻקִּים. שֶׁנֶּאֱמַר (ויקרא יח ה) "וּשְׁמַרְתֶּם אֶת חֻקֹּתַי וְאֶת מִשְׁפָּטַי אֲשֶׁר יַעֲשֶׂה אֹתָם הָאָדָם וָחַי בָּהֶם".
It is fitting for a person to investigate the laws of the holy Torah and to know their ultimate notions according to his ability. And about something which he cannot find a reason nor a rationale, let it not be light in his eyes. And he should 'not break [it] to go up to the Lord, lest He burst forth against him.' And his thought about it should not be like his thought about other common things. Come and see how much the Torah was stringent regarding trespass [of sanctified objects]. And if with wood and stones and dirt and ashes - once the name of the Master of the world is called upon them with mere words - become sanctified and anyone that treats them the way one treats common objects, and even if it was accidental, requires absolution; all the more so regarding the commandments that the Holy One, blessed be He, legislated for us, should one not rebel, if one does not know their reason. And he should not make things up that are not so about G-d, and he should not think about them his thought as with common things. Behold, it is stated in the Torah (Leviticus 19:37), "And you shall guard all of my statutes (chukim) and all of my judgments (mishpatim) and do them." The sages said, "[This is] to give guarding and doing on the statutes, like upon the judgments." And the doing is known, and that is that he do the statutes. And the guarding is that he be careful with them and not imagine that they are less than the judgments. And the judgments are the commandments the reasons for which are revealed and the benefit of doing them in this world is known - for example, the prohibition of theft, murder and honoring father and mother. And the statutes are the commandments the reasons for which are not known. The sages said, "Chukim have I legislated (chakoti) upon you, and you do not have permission to muse about them." And [these are the laws that] the inclination of a person troubles him about, and the nations of the world reply to - for example the prohibition of eating pig meat and milk in meat and the [laws of the] beheaded calf and the red heifer and the scapegoat. And how much did King David anguish from the sectarians and from the gentiles that persecuted him with lying replies that they set up according to the smallness of human knowledge, as it is stated (Psalms 119:69) "The evil ones have forged a lie against me; with my whole heart will I keep Your precepts." And it is stated there about the matter (Psalms 119:86), "All of your commandments are faithful; falsehood pursues me, help me." And all of the sacrifices are included in these statutes. The sages said that because of the service of the sacrifices does the world stand. For through the performance of the statutes and the judgments, the straight ones merit life in the world to come. And the Torah had the command for the statutes come first, as it is stated (Leviticus 18:5), "And you shall keep my statutes and my judgments, that a man should do them and live by them."