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Mishnayos Eruchin Perek 6 Mishnah 5

ערכין פרק ו׳ משנה ה׳


Both in the case of one who consecrates his property and the case of one who valuates himself, when the Temple treasurer repossesses his property he has the right to repossess neither the garment of his wife nor the garment of his children, nor the dyed garments that he dyed for their sake, even if they have yet to wear them, nor the new sandals that he purchased for their sake. Although the merchants said: Slaves are sold in their garments for profit, as if a fine garment worth thirty dinars would be purchased for him, his sale price appreciates by one hundred dinars; and likewise with regard to a cow, if one waits to sell it until the market [la’itlis] day, when demand is high, its sale price appreciates; and likewise with regard to a pearl, if one brings it to sell it in the city, where demand is high, its sale price appreciates; nevertheless, one does not make such a calculation in this case. Rather, the Temple treasury has the right to collect the item based only on its current location and its price at the present time.

אֶחָד הַמַּקְדִּישׁ אֶת נְכָסָיו, וְאֶחָד הַמַּעֲרִיךְ אֶת עַצְמוֹ, אֵין לוֹ, לֹא בִכְסוּת אִשְׁתּוֹ, וְלֹא בִכְסוּת בָּנָיו, וְלֹא בַצֶּבַע שֶׁצְּבָעָן לִשְׁמָן, וְלֹא בְסַנְדָּלִים חֲדָשִׁים שֶׁלְּקָחָן לִשְׁמָן. אַף עַל פִּי שֶׁאָמְרוּ, עֲבָדִים נִמְכָּרִים בִּכְסוּתָן לְשֶׁבַח, שֶׁאִם תִּלָּקַח לוֹ כְסוּת בִּשְׁלֹשִׁים דִּינָר, מַשְׁבִּיחַ הוּא מָנֶה, וְכֵן פָּרָה, אִם מַמְתִּינִים אוֹתָהּ לָאִטְלִיס, מַשְׁבַּחַת הִיא, וְכֵן מַרְגָּלִית, אִם מַעֲלִין אוֹתָהּ לַכְּרָךְ, מַשְׁבַּחַת הִיא, אֵין לַהֶקְדֵּשׁ אֶלָּא מְקוֹמוֹ וְשַׁעְתּוֹ:


אין לו בכסות אשתו ובניו – because these properties are not his.

שצבען לשמן – for the sake of his wife and children.

לא בסנדלים חדשים – it comes to teach us something remarkable for even though that they still had not worn them (i.e., the shoes), they are he time of their purchasing/acquiring them.

אע"פ שאמרו עבדים נמכרים בכסותן לשבח – their nice raiment/clothing praises and raises their monetary value, as for example regarding the possessions of orphans, that if clothing worth thirty Denar should be acquired by a slave, he should ameliorate it by a Maneh on the monetary value that it is worth currently.

לאטליס – to the market day.

לכרך – that it is the manner of merchants to come there and purchase pearls at an expensive price.

אין להקדש אלא מקומו – regarding a pearl.

ושעתו – regarding a slave, as it is written (Leviticus 27:23): “and he shall pay the assessment as of that day,” that he not delay it. “a sacred donation to the LORD” (ibid.), implying that everything that is a sacred donation to the LORD, such as mere donations to the Sanctuary, which are for the repair of the Temple, all of them should be given on that day immediately, so that he would not delay them. And the reason is, as Maimonides wrote (in his commentary to the Mishnah), that sometimes when they come delay [their sale] in order to increase their value, but [in actuality] they come to a loss in value, and for this reason, also, one does not profit from that which is dedicated to the Temple.

אין לו בכסות אשתו ובניו. שאין אלו נכסים שלו:

שצבען לשמן. לשם אשתו ובניו:

ולא בסנדלים חדשים. רבותא אשמועינן דאע״ג דעדיין לא נעלו אותן הרי הן בחזקתן משעת לקיחה:

אע״פ שאמרו עבדים נמכרים בכסותן לשבח. כסות יפה שלהן משבחם ומעלה את דמיהן. כגון גבי נכסי יתומים שאם תלקח לעבד כסות בשלשים דינר הוא משביח מנה על דמים ששוה עכשיו:

לאטליס. ליום השוק:

לכרך. שדרך סוחרים לבוא שם וקונים המרגליות ביוקר:

אין להקדש אלא מקומו. במרגלית:

ושעתו. בעבד דכתיב ויקרא כ״ז) ונתן את הערכך ביום ההוא, שלא ישהה. קודש לה׳, משמע כל דבר שהוא קודש לה׳ כגון סתם הקדשות שהן לבדק הבית, כולן יהיו נותנים ביום ההוא מיד, שלא ישהה אותן. וטעמא, כתב הרמב״ם, דזימנין דאתו לאשהויינהו כדי להשביח ואתו לידי פסידא, ומהאי טעמא נמי אין משתכרים בשל הקדש: