Mishnayos Kerisos Perek 6 Mishnah 6
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כריתות פרק ו׳ משנה ו׳
With regard to one who designates two sela, which is the minimal value of a guilt offering,to purchase a ram for a guilt offering,and he purchased two rams for a guilt offering with the two sela, if one of them is now worth two sela, he shall sacrifice it for his guilt offering. And the second ram that he purchased with the money he designated does not become non-sacred. Rather, it shall graze until it becomes blemished; and then it shall be sold, and the money received for it shall be allocated for communal gift offerings. If he purchased two rams for non-sacred use with those two sela designated for a guilt offering, he has misused consecrated property. He is therefore liable to bring a guilt offering and to compensate the Temple treasury for those two sela and add one-fifth to the sum for a total of ten dinars, as there are four dinars in a sela. If one of the rams is now worth two sela, and the other one is now worth ten dinars, i.e., two and a half sela, the one that is worth two sela shall be sacrificed as his guilt offering for misuse of the two sela, and the second one shall be sacrificed for his initial misuse, as it is worth two sela plus one-fifth. In a case where he purchased two rams with those two sela designated for a guilt offering, one for a guilt offering and one for non-sacred use, if the ram for the guilt offering is now worth two sela, it shall be sacrificed for his initial guilt offering. And with regard to the second ram that he purchased for non-sacred use, if it is now worth two sela, it shall be sacrificed as a guilt offering for his present misuse, and he brings with it the sum of one sela and one-fifth to the Temple treasury as payment for his misuse.
הַמַּפְרִישׁ שְׁתֵּי סְלָעִים לְאָשָׁם וְלָקַח בָּהֶן שְׁנֵי אֵילִים לְאָשָׁם, אִם הָיָה אַחַד מֵהֶן יָפֶה שְׁתֵּי סְלָעִים, יִקְרַב לַאֲשָׁמוֹ, וְהַשֵּׁנִי יִרְעֶה עַד שֶׁיִּסְתָּאֵב, וְיִמָּכֵר, וְיִפְּלוּ דָמָיו לִנְדָבָה. לָקַח בָּהֶן שְׁנֵי אֵילִים לְחֻלִּין, אֶחָד יָפֶה שְׁתֵּי סְלָעִים וְאֶחָד יָפֶה עֲשָׂרָה זוּז, הַיָּפֶה שְׁתֵּי סְלָעִים יִקְרַב לַאֲשָׁמוֹ, וְהַשֵּׁנִי לִמְעִילָתוֹ. אֶחָד לְאָשָׁם וְאֶחָד לְחֻלִּין, אִם הָיָה שֶׁל אָשָׁם יָפֶה שְׁתֵּי סְלָעִים, יִקְרַב לַאֲשָׁמוֹ, וְהַשֵּׁנִי לִמְעִילָתוֹ, וְיָבִיא עִמָּהּ סֶלַע וְחֻמְשָׁהּ:
Bartenura
המפריש שתי סלעים. שכך הוא דין אשם, דכתיב באשם מעילות (שם ה׳) בערכך כסף שקלים בשקל הקודש לאשם, ותרגום שקלים סלעים. ואשם גזילות ואשם תלוי למדים מאשם מעילות בגזירה שוה, נאמר כאן בערכך, ונאמר להלן בערכך. ואשם שפחה חרופה נמי, הואיל והוא איל, הוי אף הוא בכסף סלעים כשלשה אשמות הללו שהן איל. אבל אשם מצורע ואשם נזיר דבתרווייהו כתיב כבש לאשם, אינן באים בכסף שקלים:
אם היה אחד מהם יפה שתי סלעים. אע״פ שבשעת הפרשה לא היה יפה אלא סלע, אם בשעת כפרה יפה שתים, כשר, דבמה שהוא שוה בשעת כפרה אזלינן, הלכך אותו שהוא יפה עכשיו בשעת כפרה שתי סלעים יקרב לאשמו, ואע״פ שלא קנהו מתחילה אלא בסלע, והשני ירעה, לפי שנקח במעות אשם ולשם אשם, ויפלו דמיו לנדבה, דהכי קיימא לן מותר אשם לנדבה:
לקח בהם שני אלים לחולין. לאכילה, מעל במעות ויצאו לחולין:
יפה עשרה זוזים. כדי שתי סלעים שמעל בהן וחומשן, שהסלע ארבעה זוזים:
היפה שתי סלעים יקרב לאשמו. לשם אותו אשם שהפריש עליו המעות:
והשני למעילתו. מפרש בגמרא, לא שיקריב אותה לאשם, אלא שיתננו לגזבר בשביל שתי סלעים שהוציא לחולין, שנתחייב בהן ובחומשן, שהם בין הקרן והחומש עשרה זוזים. ויביא אשם בשתי סלעים מביתו לקרבן מעילה:
אחד לאשם ואחד לחולין. לקח בשתי סלעים שהפריש שהיו קודש, שני אילים אחד לאשם ואחד לאכילת חולין, ומעל בסלע:
אם היה של אשם יפה שתי סלעים יקרב לאשמו. הראשון, שהרי לשמו נלקח ממעות שנפרשו לו:
והשני. שהוא חולין, יקרב למעילתו לאשם מעילות על שהוציא סלע אחד של קודש לחולין. וכגון דאיהו נמי יפה שתי סלעים, דאין אשם מעילות פחות משתי סלעים כסף:
ויביא עמה סלע וחומשה. קרן שמעל בו וחומשה, שהרי סלע הקודש הוציא לחולין:
המפריש שתי סלעים – for such is the law regarding the reparation/guilt-offering (i.e., setting aside two Selaim), as it is written concerning the guilt-offering for religious sacrilege (Leviticus 5:15): “[When a person commits a trespass, being unwittingly remiss about any of the LORD’s sacred things, he shall bring as his penalty to the LORD a ram without blemish from the flock] convertible into payment to silver by the sanctuary weight, as a reparation offering/בערכך שקלים בשקל הקדש לאדם. And the Aramaic translation of Shekalim is Selaim. But the guilt-offering for theft and the suspensive guilt-offering are learned from the reparation/guilt-offering for religious sacrilege through a verbal analogy/Gezarah Shavah. It is stated here (Leviticus 5:15): "בערכך שקלים" /”convertible into payment,” and it is stated further on (Leviticus 5:18): “[He shall bring to the priest a ram without blemish from the flock] בערכך לאשם/or the equivalent, as a reparation offering. [The priest shall make expiation on his behalf for the error that he committed unwittingly, and he shall be forgiven],” and (Leviticus 5:25): “[Thus he shall bring to the priest, as his penalty to the LORD, a ram without blemish from the flock], or the equivalent, as a reparation offering/בערכך לאשם .” And the reparation offering for a designated maidservant also, for since it is a ram, it also with כסף סלעים /(at least) two silver Selaim – like these three guilt-offerings which are a ram, but the guilt-offering of a leper and the guilt-offering of a Nazir, in both of them, it is written כבש לאשם /a lamb as a guilt-offering (see Leviticus 14:21 and Numbers 6:12), they don’t come with כסף שקלים/silver Shekalim (plural, meaning a multiple of at least two).
אם היה אחד מהם יפה שתי סלעים – even though that at the time of separation, it was not worth other than only a (i.e., one) Selah, if at the time of atonement if is worth “two” [Selaim or Shekalim], it is appropriate, for we follow according to what it is worth at the time of the atonement, therefore, that which is it worth now at the name of the atonement of two Selaim, he should offer for his guilt offering, but even though he had not acquired it at the outset other than for a Sela, and the second one should be put to pasture, because it was acquired with the monies for the guilt-offering and for the sake of the guilt offering, it’s monies should fall for a free-will donation, and this is what we hold, that the guilt-offering is permitted for a donation.
לקח בהם שמי אלים לחולין – for eating, he has committed sacrilege with the monies and they have gone for unconsecrated animals.
יפה עשרה זוזים – in order that two Selaim that he committed religious sacrilege with them and their added fifth, for the Selah is four Zuzim.
היפה שתי סלעים יקרב לאשמו – for the sake of that same reparation/guilt-offeirng that he separated the monies for.
והשני למעילתו – It explains in the Gemara (Tractate Keritot 26b) that he should not offer it for a guilt-offering, but rather, that he should give it to the treasurer for the two Selaim that he removed for unconsecrated animals , that he was liable for them and their added firth, which are between the principal and the [added] fifth ten Zuzim, and he should bring a guilt-offering of two Selaim from his house for the sacrifice of religious sacrilege.
אחד לאשם ואחד לחולין – he purchased with the two Selaim that he separated that were Holy two rams – one for a guilt offering and the other for consuming unconsecrated food, for he had committed sacrilege with one Sela.
אם היה של אשם יפה שתי סלעים יקרב לאשמו – the first one (i.e., the guilt offering that he is liable for), is purchased from the monies separated for this.
והשני – which is unconsecrated, will be offered for his sacrilege, for the reparation offering of his religious sacrilege in that he spent one Selah [that had been dedicated] of the Holy [Things] for unconsecrated things, and, as for example, that I was also worth two Selahs, for the guilt-offering for sacrileges is not less than two silver Selahs.
עמה סלע וחומשה – the principal for which he committed sacrilege and its [added] fifth, for he spent a Selah of [money devoted to] the Holy for unconsecrated things.