Meilah 3:6 - 3:7

כל הראוי למזבח – it states that their body is appropriate.

בור מלא מים – 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.

אשפה מלאה זבל – its body is not appropriate either for the altar nor for repair of the Temple house but rather for its monetary value.

שובך מלא יונים – it is appropriate for the altar but not for the repair of the Temple house.

אילן מלא פירות – it is appropriate for the altar for First Fruits but not for the repair of the Temple house.

שדה מלאה עשבים – it is not appropriate either for the altar nor for the repair of the Temple house.

ואין מועלין במה שבתוכן – they are not subject to the law of sacrilege in what they became more valuable after it was dedicated [to the Temple].

ולד מעושרת (offspring of the tithe of cattle) – if a female cow came out tenth that passes under the shepherd’s staff (see Leviticus 27:32 – “All tithes of the herd or the flock – of all that passes under the shepherd’s staff, every tenth one – shall be holy to the LORD”), 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.

ואחרים מתנדבים כן – meaning to say, this one “that passed under the shepherd’s staff” 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] “and others donate,” 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 don’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.

לא יאכלו מגרוגרות של הקדש – and even if they made a condition that they would perform the work of their meals, we don’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.

וכן פרה – that threshes in the vetches of that which is dedicated [to the Temple], we muzzle its mouth so that it doesn’t eat from that which is dedicated, as it is written (Deuteronomy 25:4): “You shall not muzzle an ox while it is threshing,” with threshing that is appropriate for it you don’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].

שרשי אילן של הדיוט באין בשל הקדש (the roots of a privately owned tree that come into consecrated ground) – 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.

ושל הקדש באין בשל הדיוט לא נהנין ולא מועלין – (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 don’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 isn’t between them sixteen cubits or less, the laws of sacrilege apply.

מעין שהוא יוצא מתוך שדה הקדש – 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 don’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.

יצאו – 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.

המים שבכד של זהב – 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): “As 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)],” 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.

ערבה – 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 “The Lulav and the Willow” (Chapter 4, Mishnah 5).

נותנים היו ממנו בלולב – 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.