Mishnayos Shekalim Perek 2 Mishnah 2
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שקלים פרק ב׳ משנה ב׳
With regard to one who gives his shekel to his fellow to contribute on his behalf by placing it in the collection horn for him, and the fellow instead contributed it for himself, if at the time that he placed the shekel in the collection horn the collection of the chamber had been collected, the fellow is guilty of misuse of consecrated property. When they perform the collection of the chamber, the treasurers also have in mind the shekels that have been contributed but are not yet in the possession of the Temple treasury, so that all those who have contributed shekels will have a part in the communal sacrifices. Therefore, when the agent gives this shekel for himself, he is considered to be deriving benefit from a consecrated item and is guilty of unintentional misuse of consecrated property. With regard to one who mistakenly contributes his shekel from consecrated money, and then the collection of the chamber was collected and an animal purchased with those funds was sacrificed as a communal offering, he is guilty of misuse of consecrated property once the animal has been offered. This is because at that point the money used to purchase the animal is transferred to non-sacred status. However, before that point, merely contributing consecrated money is not considered misuse. If one mistakenly contributed his shekel from money used to redeem the fruits of the second tithe or from money from the permitted sale of produce grown during the Sabbatical Year, he must eat non-sacred fruits besides the ones he already possesses, corresponding to the value of the shekel, and he must treat them with the sanctity of second tithes or Sabbatical Year fruits.
הַנּוֹתֵן שִׁקְלוֹ לַחֲבֵרוֹ לִשְׁקֹל עַל יָדוֹ, וּשְׁקָלוֹ עַל יְדֵי עַצְמוֹ, אִם נִתְרְמָה תְּרוּמָה מָעַל. הַשּׁוֹקֵל שִׁקְלוֹ מִמְּעוֹת הֶקְדֵּשׁ, אִם נִתְרְמָה תְרוּמָה וְקָרְבָה הַבְּהֵמָה מָעַל. מִדְּמֵי מַעֲשֵׂר שֵׁנִי, מִדְּמֵי שְׁבִיעִית, יֹאכַל כְּנֶגְדָּן:
Bartenura
הנותן שקלו לחבירו לשקול על ידו. בשבילו, והלך השליח ושקל בשביל עצמו:
אם נתרמה התרומה. קודם שנתן השקל לגזבר:
מעל. זה ששקל בשביל עצמו, דמיד שנתרמה התרומה על העתיד לגבות, היה זה השקל שנתן לו חברו לשקול עליו ברשות הקדש, וכשנתנו על עצמו נהנה מן ההקדש, שהרי אם לא היה נותן שקל זה בשביל עצמו היו ממשכנין אותו, כדתנן לעיל בפ״ק משישבו במקדש התחילו למשכן, ונמצא נהנה מן ההקדש וחייב קרבן מעילה:
השוקל שקלו מן ההקדש. שהיו בידו מעות שהוקדשו לבדק הבית וכסבור שהם של חולין ושקל מהם שקלו, ונתרמה התרומה וקנו בהמה באותה תרומה והקריבוה, אז נתחייב השוקל קרבן מעילה, אבל לא קודם, לפי שזה ההקדש נשאר הקדש כמו שהיה בכל מקום שהוא. ולא נשתנה, וכשנקרבה הבהמה והוא נתכוין שהיא מממון כל מי ששקל בתרומת הלשכה נעשה כאילו קנה בהמה באותן מעות של הקדש והקריבה, ונהנה שלא משכנוהו בשביל שקלו, ונתחייב בקרבן מעילה. ורישא נמי דקתני כשנתן לו חבירו לשקול על ידו ושקל על עצמו דמעל, היינו נמי שקרבה בהמה אחר שנתרמה התרומה. והאי דלא תנייה ברישא, משום דסמיך אסיפא שמפרש בה מעילת שניהם. והיינו טעמא שאינו מועל מיד אע״פ שנהנה כבר, לפי שאין מעילה אלא במוציא מן ההקדש לחולין, אבל המוציא מהקדש להקדש אעפ״י שנהנה אינו מועל אלא אחר שעשה מעשה בהקדש השני. וכן מוכח בירושלמי:
יאכל כנגדן. יביא שקל ויאמר, כל מקום שהם מעשר שני או שביעית יהיו מחוללים על שקל זה, דשביעית תופסת דמיה כהקדש, ויאכל פירות שיקנה באותו שקל בירושלים כדין מעשר שני או יאכלם בקדושת שביעית אם הפירות שחלל היו שביעית:
הנותן שקלו לחבירו לשקול על יד – for him, and the agent went and paid the Shekel (i.e., half-shekel) on his own behalf.
אם נתרמה התרומה – prior to his giving the Shekel to the treasurer.
מעל – he who paid it (i.e., the Shekel) in on his own behalf, for as soon as the Terumah was appropriated on that which would be collected in the future, that specific Shekel that his fellow gave him to pay on his behalf was [already] in the sacred domain [of the Temple] and when he gave on his behalf, he benefitted from the sacred donations, for if he had not given this Shekel on his behalf, they would have exacted a pledge from him, as is taught in the Mishnah above in the first chapter (Mishnah 3), for from when they sat in the Temple, they began to take pledges and it was found that he benefitted from what belonged to the Temple, and he is liable for a sacrifice of sacrilege.
השוקל שקלו מן ההקדש – the monies that were in his hand which were sanctified for the repair of the House, and when he thought that they were non-holy and donated his Shekel from them, and the Terumah had been appropriated, and they bought an animal with that Terumah and sacrificed it or obligated the person who made his donation a sacrifice of sacrilege but not before, because that which is sanctified [and belongs to the Temple] remains sanctified as it was in every place where he is and did not change. And when the animal was sacrificed, and he intended that it be from money, everyone who gave his Shekel in the Terumah of the Temple treasury is made as if he purchased the animal with those monies of Hekdesh/belonging to the Temple and sacrificed it and benefited because they did not have him take a pledge for his Shekel and he became liable for a sacrifice of sacrilege. But the first part of the Mishnah also as it is taught – when his fellow gave him his Shekel on his behalf and he gave the Shekel for himself that he committed sacrilege, that is, also when the animal was sacrificed after the Terumah had been appropriated, for if it had not been taught in the first part of the Mishnah because it relied upon the concluding part of the Mishnah which explains the sacrilege of both of them. And this is the reason that he doesn’t commit sacrilege immediately, even though he already benefitted, because there is no sacrilege other than removing from that which is sanctified [and belonging to the Temple] to that which is non-holy. But someone who removes [funds] from one sanctified area to [another] sanctified area, even though he benefitted, he does not commit sacrilege other than when something is done with the second sanctified [monies]. And this is proven in the Jerusalem Talmud.
יאכל כנגדן – He must bring a Shekel and state that every place which is Second Tithe or Seventh year produce will be redeemed by this Shekel, for the Seventh year – its additional worth is like that which is dedicated to the Temple and the produce purchased with that Shekel should be eaten in Jerusalem for the sake of Second Tithe or eat them in the holiness of the Seventh year if the produce that was redeemed was seventh year produce.