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Today's Mishnah Yomi

Meilah 3:6 - 3:7

The Mishnah Yomi for Tuesday, March 17, 2026 is Meilah 3:6 - 3:7

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Mishnah 1

Mishnayos Meilah Perek 3 Mishnah 6

ืžืขื™ืœื” ืคืจืง ื’ืณ ืžืฉื ื” ื•ืณ

6
With regard to any consecrated item that is fit for sacrifice on the altar but is not fit for Temple maintenance, or if it is fit for Temple maintenance but not for sacrifice on the altar, or fit neither for the altar nor for Temple maintenance, nevertheless one is liable for misusing it. The mishna clarifies each of these categories: Fit for Temple maintenance but not for sacrifice on the altar, how so? In a case where one consecrated a cistern full of water, the water is not fit for sacrifice on the altar, as only water from the Siloam pool is used for the altar. Nevertheless, it is fit for Temple maintenance, e.g., to knead clay with it for use in reinforcing the walls of the Temple. What is the case of an item fit neither for the altar nor for Temple maintenance? If one consecrated garbage dumps full of manure, the place and its contents are fit neither for the altar nor for Temple maintenance. Rather, they are sold and the money received from the sale is donated to the Temple. What is the case of an item fit for sacrifice on the altar but not fit for Temple maintenance? If one consecrated a dovecote full of pigeons, the pigeons are fit for the altar while the dovecote is not fit even for Temple maintenance. Or if one consecrated a tree full of fruit, as the fruit is fit for the altar whereas the tree is not fit even for Temple maintenance. For example, grapes are fit for the altar as wine, but the vines are not fit for Temple maintenance, as they are too flimsy for construction. Another case where the consecrated item is fit for neither the altar nor Temple maintenance is a field full of grass. In all those cases, one is liable for misusing both them and that which is within them, as those that are unfit for use in the Temple will be sold and their money will be used for the altar or for Temple maintenance. But if one consecrated an empty cistern and it was subsequently filled with water, or if one consecrated an empty garbage dump and it was subsequently filled with manure, or an empty dovecote and it was subsequently filled with pigeons, or a tree without fruit and it was subsequently filled with fruit, or an empty field and it was subsequently filled with grass; in all these cases one is liable for misusing them but one is not liable for misusing that which is within them. There is no misuse with regard to enhancements that developed in consecrated property. Rabbi Yosei disagrees in two of the above cases and says: In the case of one who consecrates the empty field in which grass grew or the empty tree on which fruit grew, he is liable for misusing both them and their growth, because these are growths of consecrated property, despite the fact that they grew there only after the property was consecrated. Apropos the growths of consecrated property, the mishna states that an offspring born to a tithed animal before it was tithed may not be given to suckle from the tithed mother, as it is a non-sacred animal that may not be allowed to derive benefit from consecrated property. And there are others who stipulate in this manner, i.e., that the consecration does not apply to the milk. The same is true of the offspring of sacrificial animals born to them before their consecration; they may not suckle from the sacrificial animal. And in this case as well, there are others who stipulate in this manner, i.e., to enable the offspring to suckle. The laborers, who are generally permitted to eat the food of their employer, may not eat from consecrated dried figs, if they work with Temple produce. Rather, they can buy food with the money they are paid. And likewise, a cow working with consecrated property, e.g., threshing Temple produce, may not eat from consecrated vetch [mikarshinei].
ื›ึผึธืœ ื”ึธืจึธืื•ึผื™ ืœึทืžึผึดื–ึฐื‘ึผึตื—ึท ื•ึฐืœึนื ืœึฐื‘ึถื“ึถืง ื”ึทื‘ึผึทื™ึดืช, ืœึฐื‘ึถื“ึถืง ื”ึทื‘ึผึทื™ึดืช ื•ึฐืœึนื ืœึทืžึผึดื–ึฐื‘ึผึตื—ึท, ืœึนื ืœึทืžึผึดื–ึฐื‘ึผึตื—ึท ื•ึฐืœึนื ืœึฐื‘ึถื“ึถืง ื”ึทื‘ึผึทื™ึดืช, ืžื•ึนืขึฒืœึดื™ืŸ ื‘ึผื•ึน. ื›ึผึตื™ืฆึทื“, ื”ึดืงึฐื“ึผึดื™ืฉื ื‘ึผื•ึนืจ ืžึธืœึตื ืžึทื™ึดื, ืึทืฉืึฐืคึผึธื” ืžึฐืœึตืึธื” ื–ึถื‘ึถืœ, ืฉืื•ึนื‘ึธืšึฐ ืžึธืœึตื ื™ื•ึนื ึดื™ื, ืึดื™ืœึธืŸ ืžึธืœึตื ืคึตืจื•ึนืช, ืฉื‚ึธื“ึถื” ืžึฐืœึตืึธื” ืขึฒืฉื‚ึธื‘ึดื™ื, ืžื•ึนืขึฒืœึดื™ืŸ ื‘ึผึธื”ึถื ื•ึผื‘ึฐืžึทื” ืฉึผืึถื‘ึผึฐืชื•ึนื›ึธืŸ. ืึฒื‘ึธืœ ืึดื ื”ึดืงึฐื“ึผึดื™ืฉื ื‘ึผื•ึนืจ ื•ึฐืึทื—ึทืจ ื›ึผึธืšึฐ ื ึดืชึฐืžึทืœึผึตื ืžึทื™ึดื, ืึทืฉืึฐืคึผึธื” ื•ึฐืึทื—ึทืจ ื›ึผึธืšึฐ ื ึดืชึฐืžึทืœึฐืึธื” ื–ึถื‘ึถืœ, ืฉืื•ึนื‘ึธืšึฐ ื•ึฐืึทื—ึทืจ ื›ึผึธืšึฐ ื ึดืชึฐืžึทืœึผึตื ื™ื•ึนื ึดื™ื, ืึดื™ืœึธืŸ ื•ึฐืึทื—ึทืจ ื›ึผึธืšึฐ ื ึดืชึฐืžึทืœึผึตื ืคึตืจื•ึนืช, ืฉื‚ึธื“ึถื” ื•ึฐืึทื—ึทืจ ื›ึผึธืšึฐ ื ึดืชึฐืžึทืœึฐืึธื” ืขึฒืฉื‚ึธื‘ึดื™ื, ืžื•ึนืขึฒืœึดื™ืŸ ื‘ึผึธื”ึถืŸ, ื•ึฐืึตื™ืŸ ืžื•ึนืขึฒืœึดื™ืŸ ื‘ึผึฐืžึทื” ืฉึผืึถื‘ึผึฐืชื•ึนื›ึธืŸ, ื“ึผึดื‘ึฐืจึตื™ ืจึทื‘ึผึดื™ ื™ึฐื”ื•ึผื“ึธื”. ื•ึฐืจึทื‘ึผึดื™ ืฉืึดืžึฐืขื•ึนืŸ ืื•ึนืžึตืจ, ื”ึทืžึผึทืงึฐื“ึผึดื™ืฉื ืฉื‚ึธื“ึถื” ื•ึฐืึดื™ืœึธืŸ, ืžื•ึนืขึฒืœึดื™ืŸ ื‘ึผึธื”ึถื ื•ึผื‘ึฐื’ึดื“ึผื•ึผืœึตื™ื”ึถื, ืžึดืคึผึฐื ึตื™ ืฉืึถื”ึตืŸ ื’ึผึดื“ึผื•ึผืœึตื™ ื”ึถืงึฐื“ึผึตืฉื. ื•ึฐืœึทื“ ืžึฐืขึปืฉึผื‚ึถืจึถืช ืœึนื ื™ึดื™ื ึทืง ืžึดืŸ ื”ึทืžึฐืขึปืฉึผื‚ึถืจึถืช. ื•ึทืึฒื—ึตืจึดื™ื ืžึดืชึฐื ึทื“ึผึฐื‘ึดื™ื ื›ึผึตืŸ. ื•ึฐืœึทื“ ืžึปืงึฐื“ึผึธืฉืึดื™ืŸ ืœึนื ื™ึดื™ื ึทืง ืžึดืŸ ื”ึทืžึผึปืงึฐื“ึผึธืฉืึดื™ืŸ. ื•ึทืึฒื—ึตืจึดื™ื ืžึดืชึฐื ึทื“ึผึฐื‘ึดื™ื ื›ึผึตืŸ. ื”ึทืคึผื•ึนืขึฒืœึดื™ื ืœึนื ื™ึนืื›ึฐืœื•ึผ ืžึดื’ึผึฐืจื•ึนื’ึธืจื•ึนืช ืฉืึถืœ ื”ึถืงึฐื“ึผึตืฉื. ื•ึฐื›ึตืŸ ืคึผึธืจึธื” ืœึนื ืชึนืื›ึทืœ ืžึดื›ึผึทืจึฐืฉืึดื™ื ึตื™ ื”ึถืงึฐื“ึผึตืฉื:
ื•ืณ
Bartenura

ื›ืœ ื”ืจืื•ื™ ืœืžื–ื‘ื— โ€“ it states that their body is appropriate.

ื‘ื•ืจ ืžืœื ืžื™ื โ€“ their body is appropriate for the repair of the Temple house for building, but their body is not appropriate for the altar, for it is not appropriate for the libation of waters but rather potable, running spring water, for they would not make water libations in the Temple other than from the waters of the Shiloah.

ืืฉืคื” ืžืœืื” ื–ื‘ืœ โ€“ its body is not appropriate either for the altar nor for repair of the Temple house but rather for its monetary value.

ืฉื•ื‘ืš ืžืœื ื™ื•ื ื™ื โ€“ it is appropriate for the altar but not for the repair of the Temple house.

ืื™ืœืŸ ืžืœื ืคื™ืจื•ืช โ€“ it is appropriate for the altar for First Fruits but not for the repair of the Temple house.

ืฉื“ื” ืžืœืื” ืขืฉื‘ื™ื โ€“ it is not appropriate either for the altar nor for the repair of the Temple house.

ื•ืื™ืŸ ืžื•ืขืœื™ืŸ ื‘ืžื” ืฉื‘ืชื•ื›ืŸ โ€“ they are not subject to the law of sacrilege in what they became more valuable after it was dedicated [to the Temple].

ื•ืœื“ ืžืขื•ืฉืจืช (offspring of the tithe of cattle) โ€“ if a female cow came out tenth that passes under the shepherdโ€™s staff (see Leviticus 27:32 โ€“ โ€œAll tithes of the herd or the flock โ€“ of all that passes under the shepherdโ€™s staff, every tenth one โ€“ shall be holy to the LORDโ€), and it had a male issue prior to that, it cannot suck any further from her, for her male issue is unconsecrated, and she (i.e., the mother) is tithe, and it is found that he would be benefitting from the milk of something dedicated, for the tithing of cattle is something holy.

ื•ืื—ืจื™ื ืžืชื ื“ื‘ื™ื ื›ืŸ โ€“ meaning to say, this one โ€œthat passed under the shepherdโ€™s staffโ€ undefined, It should not suck from it (i.e., the tithe of cattle), but others that had donated [their beasts] beforehand, are permitted to make a condition prior to tithing that if the tithe of their cattle should be a female beast, its milk would be unconsecrated in order that its young can suck from her with legal permission, and similarly also with the offspring of that which is dedicated, that they would not dedicate the milk of their mother. Such is what my Rabbis/Teachers have explained, but it is spoken with an expression of uncertainty. But Maimonides explained [that the expression] โ€œand others donate,โ€ that whomever whose heart causes him to donate who donate milk to cause to suck the offspring of a tithed and dedicated animal, because it is forbidden for offspring to suck from them, for the Rabbis declared that it should be considered like shearing and Divine service that is forbidden with Holy Things. Therefore, they donโ€™t have a remedy other than that others will donate milk to cause them (i.e., the offspring) to suck, since they were forbidden from sucking from the milk of their mother. And this is correct.

ืœื ื™ืื›ืœื• ืžื’ืจื•ื’ืจื•ืช ืฉืœ ื”ืงื“ืฉ โ€“ and even if they made a condition that they would perform the work of their meals, we donโ€™t eat from the dried figs of that which is dedicated [to the Temple], but rather, the treasure gives them the cost of food from that which is dedicated and they purchase [food] from the market.

ื•ื›ืŸ ืคืจื” โ€“ that threshes in the vetches of that which is dedicated [to the Temple], we muzzle its mouth so that it doesnโ€™t eat from that which is dedicated, as it is written (Deuteronomy 25:4): โ€œYou shall not muzzle an ox while it is threshing,โ€ with threshing that is appropriate for it you donโ€™t muzzle, but you do muzzle [an ox] with threshing of dedicated/sacred things that is not appropriate for it, for it is not permitted to eat that which is dedicated/consecrated [to the Temple].

ื›ืœ ื”ืจืื•ื™ ืœืžื–ื‘ื—. ืฉื’ื•ืคืŸ ืจืื•ื™ ืงืืžืจ:

ื‘ื•ืจ ืžืœื ืžื™ื. ื’ื•ืคืŸ ืจืื•ื™ ืœื‘ื“ืง ื”ื‘ื™ืช ืœื‘ื ื™ืŸ, ื•ืื™ืŸ ื’ื•ืคืŸ ืจืื•ื™ ืœืžื–ื‘ื—. ืฉืื™ืŸ ืจืื•ื™ื™ืŸ ืœื ื™ืกื•ืš ื”ืžื™ื ืืœื ืžื™ื ื—ื™ื™ื, ื•ืœื ื”ื™ื• ืžื ืกื›ื™ื ืžื™ื ื‘ืžืงื“ืฉ ืืœื ืžืžื™ ื”ืฉื™ืœื•ื—:

ืืฉืคื” ืžืœืื” ื–ื‘ืœ. ืื™ืŸ ื’ื•ืคื” ืจืื•ื™ ืœื ืœืžื–ื‘ื— ื•ืœื ืœื‘ื“ืง ื”ื‘ื™ืช ืืœื ืœื“ืžื™ื:

ืฉื•ื‘ืš ืžืœื ื™ื•ื ื™ื. ืจืื•ื™ ืœืžื–ื‘ื— ื•ืœื ืœื‘ื“ืง ื”ื‘ื™ืช:

ืื™ืœืŸ ืžืœื ืคื™ืจื•ืช. ืจืื•ื™ ืœืžืงื“ืฉ ืœื‘ื™ื›ื•ืจื™ื ื•ืœื ืœื‘ื“ืง ื”ื‘ื™ืช:

ืฉื“ื” ืžืœืื” ืขืฉื‘ื™ื. ืื™ื ื” ืจืื•ื™ื” ืœื ืœืžื–ื‘ื— ื•ืœื ืœื‘ื“ืง ื”ื‘ื™ืช:

ื•ืื™ืŸ ืžื•ืขืœื™ืŸ ื‘ืžื” ืฉื‘ืชื•ื›ืŸ. ื“ืื™ืŸ ืžื•ืขืœื™ื ื‘ืžื” ืฉื”ืฉื‘ื™ื— ืœืื—ืจ ืฉื”ื•ืงื“ืฉ:

ื•ืœื“ ืžืขื•ืฉืจืช. ืื ื™ืฆืื” ื ืงื‘ื” ืขืฉื™ืจื™ืช ืชื—ืช ื”ืฉื‘ื˜, ื•ื”ื™ื” ืœื” ื‘ืŸ ืงื•ื“ื ืœื›ืŸ, ืœื ื™ื™ื ืง ืฉื•ื‘ ืžืžื ื”, ืฉื‘ื ื” ื—ื•ืœื™ืŸ ื”ื•ื ื•ื”ื™ื ืžืขืฉืจ, ื•ื ืžืฆื ื ื”ื ื” ืžื—ืœื‘ ืžื•ืงื“ืฉื™ื, ืฉืžืขืฉืจ ื‘ื”ืžื” ืงื•ื“ืฉ ื”ื•ื:

ื•ืื—ืจื™ื ืžืชื ื“ื‘ื™ื ื›ืŸ. ื›ืœื•ืžืจ, ื–ื• ืฉื”ืขื‘ื™ืจื” ืชื—ืช ื”ืฉื‘ื˜ ืกืชื, ืœื ื™ื™ื ืง ืžืžื ื”, ืื‘ืœ ืื—ืจื™ื ืฉื”ืชื ื“ื‘ื• ืงื•ื“ื ืœื›ืŸ, ืจืฉืื™ื ืœื”ืชื ื•ืช ืงื•ื“ื ืฉืชืชืขืฉืจ ืฉืื ืชืฆื ื ืงื‘ื” ื‘ืขืฉื™ืจื™ ื™ื”ื ื—ืœื‘ื” ื—ื•ืœื™ืŸ ื›ื“ื™ ืฉื™ื™ื ืง ื‘ื ื” ืžืžื ื” ื‘ื”ื™ืชืจ, ื•ื›ืŸ ื ืžื™ ื‘ื•ืœื“ ืžื•ืงื“ืฉื™ื ืœื ื”ื™ื• ืžืงื“ื™ืฉื™ื ื—ืœื‘ ืืžืŸ. ื›ืš ืคื™ืจืฉื• ืจื‘ื•ืชื™, ื•ืžื’ื•ืžื’ื ื”ื•ื. ื•ืจืžื‘ืดื ืคื™ืจืฉ, ื•ืื—ืจื™ื ืžืชื ื“ื‘ื™ื, ืฉืžื™ ืฉืœื‘ื• ื ื•ื“ื‘ื• ื”ื™ื” ืžืชื ื“ื‘ ื—ืœื‘ ืœื”ื ื™ืง ื‘ืŸ ื”ืžืขื•ืฉืจืช ื•ื‘ืŸ ื”ืžื•ืงื“ืฉื™ื, ืœืคื™ ืฉืืกื•ืจ ืœื‘ืŸ ืœื™ื ืง ืžื”ืŸ, ื“ืฉื•ื™ื•ื” ืจื‘ื ืŸ ื›ื’ื™ื–ื” ื•ืขื‘ื•ื“ื” ื“ืืกื•ืจื™ื ื‘ืงื“ืฉื™ื, ื”ืœื›ืš ืื™ืŸ ืœื”ืŸ ืชืงื ื” ืืœื ืฉืื—ืจื™ื ื™ืชื ื“ื‘ื• ื—ืœื‘ ืœื”ื ื™ืงืŸ, ื›ื™ื•ืŸ ืฉื ืืกืจื• ืœื™ื ืง ืžื—ืœื‘ ืืžืŸ. ื•ื™ืฉืจ ื”ื•ื:

ืœื ื™ืื›ืœื• ืžื’ืจื•ื’ืจื•ืช ืฉืœ ื”ืงื“ืฉ. ื•ืืคื™ืœื• ื”ืชื ื• ืฉื™ืขืฉื• ืžืœืื›ื” ื‘ืžื–ื•ื ื•ืชื™ื”ืŸ ืื™ืŸ ืื•ื›ืœื™ื ืžื’ืจื•ื’ืจื•ืช ืฉืœ ื”ืงื“ืฉ, ืืœื ื”ื’ื–ื‘ืจ ื ื•ืชืŸ ืœื”ื ื“ืžื™ ืžื–ื•ื ื•ืช ืžืฉืœ ื”ืงื“ืฉ ื•ื”ื ืงื•ื ื™ื ืžืŸ ื”ืฉื•ืง:

ื•ื›ืŸ ืคืจื”. ืฉื“ืฉื” ื‘ื›ืจืฉื™ื ื™ ื”ืงื“ืฉ, ื—ื•ืกื ืคื™ื” ืฉืœื ืชืื›ืœ ืžืฉืœ ื”ืงื“ืฉ, ื“ื›ืชื™ื‘ (ื“ื‘ืจื™ื ื›ืดื”:ื“ืณ) ืœื ืชื—ืกื•ื ืฉื•ืจ ื‘ื“ื™ืฉื•, ื‘ื“ื™ืฉ ืฉืจืื•ื™ ืœื• ืœื ืชื—ืกื•ื, ืื‘ืœ ืืชื” ื—ื•ืกื ื‘ื“ื™ืฉ ืฉืœ ื”ืงื“ืฉ ืฉืื™ื ื• ืจืื•ื™ ืœื•, ืฉื”ืจื™ ื”ื•ื ืืกื•ืจ ืœืื›ื•ืœ ื‘ื”ืงื“ืฉ:

Mishnah 2

Mishnayos Meilah Perek 3 Mishnah 7

ืžืขื™ืœื” ืคืจืง ื’ืณ ืžืฉื ื” ื–ืณ

7
With regard to the roots of the non-sacred tree of an ordinary person that enter into consecrated land, and the roots of a consecrated tree that enter into the non-sacred land of an ordinary person, one may not derive benefit from them ab initio, but if he derived benefit from them he is not liable for their misuse. With regard to water of a spring that flows in a non-sacred field but which emerges from that field and flows into a consecrated field, when it is in the consecrated field one may not derive benefit from it ab initio, but if one derived benefit from it he is not liable for its misuse. Once the spring emerges outside the consecrated field one may derive benefit from the water. With regard to the water that was drawn from the Siloam pool into the golden jug, which was not consecrated as a service vessel, to bring it to the altar for libation on the festival of Sukkot, one may not derive benefit from the water ab initio, as it was drawn for use in the Temple service. But if one derived benefit from it he is not liable for its misuse, since it was not consecrated in a service vessel. Once one places the water from the jug for libation into the flask, which is a service vessel, the water is consecrated and he is liable for misusing the water. With regard to the willow branches that are placed on the sides of the altar on the festival of Sukkot, before their placement one may not derive benefit from them ab initio, but if he derived benefit from them he is not liable for their misuse. After their placement their mitzva has been fulfilled, and therefore at that time one may derive benefit from the willow branches ab initio. Rabbi Elazar, son of Rabbi Tzadok, says: The elders were accustomed to derive benefit from the willow branches even before their placement on the sides of the altar, by cutting small branches for use in their lulav, in fulfillment of the mitzva of the four species.
ืฉืึธืจึฐืฉืึตื™ ืึดื™ืœึธืŸ ืฉืึถืœ ื”ึถื“ึฐื™ื•ึนื˜ ื‘ึผึธืึดื™ืŸ ื‘ึผึฐืฉืึถืœ ื”ึถืงึฐื“ึผึตืฉื ื•ึฐืฉืึถืœ ื”ึถืงึฐื“ึผึตืฉื ื‘ึผึธืึดื™ืŸ ื‘ึผึฐืฉืึถืœ ื”ึถื“ึฐื™ื•ึนื˜, ืœึนื ื ึถื”ึฑื ึดื™ืŸ ื•ึฐืœึนื ืžื•ึนืขึฒืœึดื™ืŸ. ื”ึทืžึผึทืขึฐื™ึธืŸ ืฉืึถื”ื•ึผื ื™ื•ึนืฆึตื ืžึดืชึผื•ึนืšึฐ ืฉื‚ึฐื“ึตื” ื”ึถืงึฐื“ึผึตืฉื, ืœึนื ื ึถื”ึฑื ึดื™ืŸ ื•ึฐืœึนื ืžื•ึนืขึฒืœึดื™ืŸ. ื™ึธืฆึธื ื—ื•ึผืฅ ืœึทืฉึผื‚ึธื“ึถื”, ื ึถื”ึฑื ึดื™ืŸ ืžึดืžึผึถื ึผื•ึผ. ื”ึทืžึผึทื™ึดื ืฉืึถื‘ึผึฐื›ึทื“ ืฉืึถืœ ื–ึธื”ึธื‘, ืœึนื ื ึถื”ึฑื ึดื™ืŸ ื•ึฐืœึนื ืžื•ึนืขึฒืœึดื™ืŸ. ื ึดืชึผึฐื ื•ึผ ื‘ึดืฆึฐืœื•ึนื—ึดื™ืช, ืžื•ึนืขึฒืœึดื™ืŸ ื‘ึผึธื”ึถื. ืขึฒืจึธื‘ึธื”, ืœึนื ื ึถื”ึฑื ึดื™ืŸ ื•ึฐืœึนื ืžื•ึนืขึฒืœึดื™ืŸ. ืจึทื‘ึผึดื™ ืึถืœึฐืขึธื–ึธืจ ื‘ึผึฐืจึทื‘ึผึดื™ ืฆึธื“ื•ึนืง ืื•ึนืžึตืจ, ื ื•ึนืชึฐื ึดื™ืŸ ื”ึธื™ื•ึผ ืžึดืžึผึถื ึผึธื” ื–ึฐืงึตื ึดื™ื ื‘ึผึฐืœื•ึผืœึฐื‘ึตื™ื”ึถื:
ื–ืณ
Bartenura

ืฉืจืฉื™ ืื™ืœืŸ ืฉืœ ื”ื“ื™ื•ื˜ ื‘ืื™ืŸ ื‘ืฉืœ ื”ืงื“ืฉ (the roots of a privately owned tree that come into consecrated ground) โ€“ they do not benefit nor do the laws of sacrilege apply, for we follow after the tree, and this refers to the tree of a private person. But these words, when there is nothing between the tree of a private person and the sanctified property other than sixteen cubits or less. But if there is between them more than sixteen cubits, the laws of sacrilege apply with the roots that are growing in the sanctified field, for it no longer follows after the tree.

ื•ืฉืœ ื”ืงื“ืฉ ื‘ืื™ืŸ ื‘ืฉืœ ื”ื“ื™ื•ื˜ ืœื ื ื”ื ื™ืŸ ื•ืœื ืžื•ืขืœื™ืŸ โ€“ (see the Talmud, Tractate Bava Batra 26b) as for example that there is between a consecrated tree and the ground of a private person more than sixteen cubits, that the roots that are growing are of the private person and they donโ€™t follow after the consecrated tee since they are distanced from it by so much, therefore, the laws of sacrilege do not apply, But if there isnโ€™t between them sixteen cubits or less, the laws of sacrilege apply.

ืžืขื™ืŸ ืฉื”ื•ื ื™ื•ืฆื ืžืชื•ืš ืฉื“ื” ื”ืงื“ืฉ โ€“ My Rabbis/Teachers explained for me, as for example, that a well that is unconsecrated flows/gushes forth in a privately owned field, but it continues and goes out and passes through a consecrated field. We donโ€™t derive benefit from it within the consecrated field. But the laws of sacrilege do not apply, because it is through a private [field] that it gushes forth.

ื™ืฆืื• โ€“ the water that is in this well that flows/gushes forth from the field of a private individual and passes in a consecrated field and leaves from the consecrated field, we derive benefit from it ab initio.

ื”ืžื™ื ืฉื‘ื›ื“ ืฉืœ ื–ื”ื‘ โ€“ this is concerning the libation of water in the seven days of the Festival [of Sukkot] as is taught in the Mishnah (in Tractate Sukkah, Chapter 4, Mishnah 10): โ€œAs the rite concerning it [is performed] on a weekday, so the rite concerning it [is performed] on the Sabbath. But on the Eve of the Sabbath one would fill with water from the Shiloah a gold jug which was not sanctified [and he would leave it in a chamber (in the Temple)],โ€ but from those waters, they would not derive benefit nor would the laws of religious sacrilege be applicable, for they were not sanctified for the water libation for religious sacrilege until they were placed in a golden flask, which is a sanctified utensil.

ืขืจื‘ื” โ€“ that they would lean them upright near the altar (literally, at the sides of the altar), as it is taught in the Mishnah in the Chapter โ€œThe Lulav and the Willowโ€ (Chapter 4, Mishnah 5).

ื ื•ืชื ื™ื ื”ื™ื• ืžืžื ื• ื‘ืœื•ืœื‘ โ€“ at the outside before they would lean it. For even though they did not gather it other than in order to lean it on the altar.

ืฉืจืฉื™ ืื™ืœืŸ ืฉืœ ื”ื“ื™ื•ื˜ ื‘ืื™ืŸ ื‘ืฉืœ ื”ืงื“ืฉ. ืœื ื ื”ื ื™ื ื•ืœื ืžื•ืขืœื™ื, ื“ื‘ืชืจ ืื™ืœืŸ ืื–ืœื™ื ืŸ ื•ืื™ืœืŸ ื‘ืฉืœ ื”ื“ื™ื•ื˜ ืงืื™. ื•ื”ื ื™ ืžื™ืœื™, ื›ืฉืื™ืŸ ื‘ื™ืŸ ืื™ืœืŸ ืฉืœ ื”ื“ื™ื•ื˜ ืœืงืจืงืข ืฉืœ ื”ืงื“ืฉ ืืœื ืฉืฉ ืขืฉืจื” ืืžื” ืื• ืคื—ื•ืช. ืื‘ืœ ืื ื™ืฉ ื‘ื™ื ื™ื”ืŸ ื™ื™ืชืจ ืžืฉืฉ ืขืฉืจื” ืืžื”, ืžื•ืขืœื™ืŸ ื‘ืฉืจืฉื™ื ื”ื’ื“ืœื™ื ื‘ืฉื“ื” ื”ืงื“ืฉ, ื“ืœื ื’ืจื™ืจื™ ืชื• ื‘ืชืจ ืื™ืœืŸ:

ื•ืฉืœ ื”ืงื“ืฉ ื‘ืื™ืŸ ื‘ืฉืœ ื”ื“ื™ื•ื˜ ืœื ื ื”ื ื™ืŸ ื•ืœื ืžื•ืขืœื™ืŸ. ื›ื’ื•ืŸ ืฉื™ืฉ ื‘ื™ืŸ ืื™ืœืŸ ืฉืœ ื”ืงื“ืฉ ืœืงืจืงืข ืฉืœ ื”ื“ื™ื•ื˜ ื™ื•ืชืจ ืžืฉืฉ ืขืฉืจื” ืืžื”, ื“ืฉืจืฉื™ื ื”ื’ื“ื™ืœื™ื ื‘ืฉืœ ื”ื“ื™ื•ื˜ ืœื ื’ืจื™ืจื™ ื‘ืชืจ ืื™ืœืŸ ืฉืœ ื”ืงื“ืฉ ื”ื•ืื™ืœ ื•ืจื—ื•ืงื™ื ืžืžื ื• ื›ืœ ื›ืš, ื”ืœื›ืš ืœื ืžื•ืขืœื™ืŸ. ืื‘ืœ ืื ืื™ืŸ ื‘ื™ื ื™ื”ืŸ ืืœื ืฉืฉ ืขืฉืจื” ืืžื” ืื• ืคื—ื•ืช, ืžื•ืขืœื™ื ื‘ื”ืŸ:

ืžืขื™ืŸ ืฉื”ื•ื ื™ื•ืฆื ืžืชื•ืš ืฉื“ื” ื”ืงื“ืฉ. ืจื‘ื•ืชื™ ืคื™ืจืฉื•ื” ืœื™, ื›ื’ื•ืŸ ื“ืžืขื™ืŸ ืฉืœ ื—ื•ืœื™ืŸ ื”ื•ื ื•ื ื•ื‘ืข ื‘ืฉื“ื” ืฉืœ ื”ื“ื™ื•ื˜, ืืœื ืฉื ืžืฉืš ื•ื™ื•ืฆื ื•ืขื•ื‘ืจ ื‘ืชื•ืš ืฉื“ื” ืฉืœ ื”ืงื“ืฉ. ืœื ื ื”ื ื™ื ืžืžื ื• ื‘ืชื•ืš ืฉื“ื” ืฉืœ ื”ืงื“ืฉ. ื•ืœื ืžื•ืขืœื™ื, ื“ืžืฉืœ ื”ื“ื™ื•ื˜ ื”ื•ื ื ื•ื‘ืข:

ื™ืฆืื•. ื”ืžื™ื ืฉื‘ืžืขื™ืŸ ื–ื” ืฉื ื•ื‘ืข ืžืฉื“ื” ืฉืœ ื”ื“ื™ื•ื˜ ื•ืขื•ื‘ืจ ื‘ืฉื“ื” ืฉืœ ื”ืงื“ืฉ ื™ืฆื ืžืฉื“ื” ืฉืœ ื”ืงื“ืฉ, ื ื”ื ื™ื ืžืžื ื• ืœื›ืชื—ื™ืœื”:

ื”ืžื™ื ืฉื‘ื›ื“ ืฉืœ ื–ื”ื‘. ื’ื‘ื™ ื ื™ืกื•ืš ื”ืžื™ื ื‘ืฉื‘ืขืช ื™ืžื™ ื”ื—ื’ ืชื ืŸ ื›ืžืขืฉื”ื• ื‘ื—ื•ืœ ื›ืš ืžืขืฉื”ื• ื‘ืฉื‘ืช ืืœื ืฉื”ื™ื” ืžืžืœื ืžืขืจื‘ ืฉื‘ืช ื—ื‘ื™ืช ืฉืœ ื–ื”ื‘ ืฉืื™ื ื” ืžืงื•ื“ืฉืช ืžืŸ ื”ืฉื™ืœื•ื—, ื•ื‘ืื•ืชืŸ ืžื™ื ืœื ื ื”ื ื™ื ื•ืœื ืžื•ืขืœื™ืŸ, ื“ืœื ืื™ืงื“ืฉื• ืœื ื™ืกื•ืš ื”ืžื™ื ืœืžืขื™ืœื” ืขื“ ืฉื™ื ืชื ื• ืœืฆืœื•ื—ื™ืช ืฉืœ ื–ื”ื‘ ื“ื”ื™ื™ื ื• ื›ืœื™ ืžืงื•ื“ืฉ:

ืขืจื‘ื”. ืฉื”ื™ื• ื–ื•ืงืคื™ื ืื•ืชื” ืืฆืœ ื”ืžื–ื‘ื—, ื›ื“ืชื ืŸ ื‘ืคืจืง ืœื•ืœื‘ ื•ืขืจื‘ื” [ืžืฉื ื” ื”ืณ]:

ื ื•ืชื ื™ื ื”ื™ื• ืžืžื ื• ื‘ืœื•ืœื‘. ื‘ืชื—ื™ืœื” ืงื•ื“ื ืฉื–ืงืคื•ื”. ื•ืืขืดืค ืฉืœื ืœืงื˜ื•ื” ืืœื ื›ื“ื™ ืœื–ืงืคื” ืขืœ ื’ื‘ื™ ืžื–ื‘ื—:

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