Meilah 3:2 - 3:3

המפריש מעות לנזירותו – but he didn’t specify, “these for my burnt-offering (he-lamb), and these for my sin-offering (ewe-lamb) and these for my peace-offering (ram).” (see Numbers 6:14)

לא נהנים ולא מועלים – with all of these monies.

מפני שהן ראויין להביא אותן שלמים – that is to say, that for each and every Me’ah (a small silver coin worth 32 Perutot or one-sixth of a Denar), we are able to say that he set them aside for peace-offerings. But peace-offerings are Lesser Holy Things and they don’t have the law of religious sacrilege associated with them, as is taught at the end of the first chapter [of Meilah, Mishnah 4], for Lesser Holy Things prior to the sprinkling/tossing of the blood, one does not commit sacrilege. But even though there is also among them the sin-offering and burnt-offering which are eligible for religious sacrilege, since there are also the monies for the peace-offerings which are not eligible for religious sacrilege, if he brought upon them the sacrilege sacrifice, we find that he brings unconsecrated things into the Temple courtyard, therefore, they are not available for benefit nor religious sacrilege.

מת – A person who sets aside money, and these monies were undefined, as he did not specify that these were for the sin-offering and these for the burnt-offering and these for the peace-offering, all these monies would all [to the Temple treasury] as a donation.

דמי חטאת ילכו לים המלח – for a sin-offering whose owners died.

דמי עולה יביאו עולה – as we state [Tractate Kinim, at the end of Chapter 2 – Mishnah 5]: “The woman who died let her heirs bring her bunt-offering,” for it is a mere gift.

ונאכלין ליום אחד – like the law regarding the peace-offering of the Nazir (see Mishnah Zevakhim, Chapter 5, Mishnah 6 - also found in a standard traditional Siddur as part of the morning service).

ואינן טעונין לחם – for regarding bread, it is written (Numbers 6:19): ”and he shall place them (the shoulder of the ram, one unleavened cake and one unleavened wafer) and place them on he hands of the nazirite [after he has shaved his consecrated hair],” but he is not there since he died.

הדם בתחילה אין מועלין בו – that is prior to its (i.e., the blood’s) sprinkling/tossing, as it is written (Leviticus 17:11): “[For the life of the flesh is in the blood,] and I have assigned it to you for making expiation for your lives upon the altar,” for expiation I have given it but not for sacrilege.

יצא לנחל קדרון ומועלין בו – that is after the sprinkling/tossing [of the blood on the altar]. As it is taught in the Mishnah (see Tractate Yoma, Chapter 5, Mishnah 6): “The two streams of blood that mingled together in the [flow of the] surrounding channel and flowed down into the Kidron Brook and are sold to gardeners for fertilizer and the law of sacrilege applies to them [until the sale].” This religious sacrilege is from the Rabbis and not from the Torah, for there is nothing where its command is performed and the law of religious sacrilege applies.

יצאו לשיתין – a perforation was in the altar through which the libations would descend to pits, and these are the foundations of the altar which are hollow and very deep. But if he placed his hand inside and received the libations prior to their descending into the pit, he does not commit religious sacrilege, for their command had already been fulfilled.