Rambam - 1 Chapter a Day - Daily Torah Study

1Coins of a half-shekel were required by everyone so that each individual could give the half-shekel he was obligated to give. Therefore, when a person went to a money-changer to exchange a shekel for two half-shekalim, he would give the money changer an extra amount in addition to the shekel.1 This extra amount is referred to as a kolbon. Therefore, when two individuals give a shekel to discharge the obligation incumbent upon both of them, they are obligated to give a kolbon.אחֲצָיֵי הַשְּׁקָלִים - הַכֹּל צְרִיכִין לָהֶן, כְּדֵי שֶׁיִּתֵּן כָּל אֶחָד וְאֶחָד חֲצִי שֶׁקֶל שֶׁהוּא חַיָּב. לְפִיכָךְ כְּשֶׁהָיָה אָדָם הוֹלֵךְ אֵצֶל הַשֻּׁלְחָנִי וּמְצָרֵף שֶׁקֶל בִּשְׁנֵי חֲצָיִין, יִתֵּן לוֹ תּוֹסֶפֶת עַל הַשֶּׁקֶל, וְאוֹתָהּ הַתּוֹסֶפֶת נִקְרֵאת 'קַלְבּוֹן'. לְפִיכָךְ, שְׁנַיִם שֶׁנָּתְנוּ שֶׁקֶל עַל שְׁנֵיהֶם, חַיָּבִין בְּקַלְבּוֹן.

2Any two individuals who are not obligated to give shekalim—e.g., two women or two slaves—and who gave a shekel are not obligated to give a kolbon. Similarly, if one person was obligated and another was not obligated, and the one who was obligated gave a half-shekel on behalf of the one who was not obligated—e.g., a man gave a full shekel on his own behalf, and on behalf of a woman, or on behalf of a slave—he is not obligated to give a kolbon. Priests are also not obligated to give a kolbon, nor is a person who gives on behalf of a priest.בכָּל מִי שֶׁאֵינוֹ חַיָּב בַּשְּׁקָלִים, כְּגוֹן שְׁתֵּי נָשִׁים אוֹ שְׁנֵי עֲבָדִים שֶׁנָּתְנוּ שֶׁקֶל - פְּטוּרִים מִן הַקַלְבּוֹן. וְכֵן אִם הָיָה אֶחָד חַיָּב וְאֶחָד פָּטוּר, וְנָתַן הַחַיָּב עַל יַד הַפָּטוּר - כְּגוֹן אִישׁ שֶׁנָּתַן שֶׁקֶל עָלָיו, וְעַל אִשָּׁה אוֹ עֶבֶד - פָּטוּר מִן הַקַלְבּוֹן. וְכֵן הַכּוֹהֲנִים, פְּטוּרִין מִן הַקַלְבּוֹן. וְהַשּׁוֹקֵל עַל יַד הַכּוֹהֵן, פָּטוּר מִן הַקַלְבּוֹן.

3A person who gives a shekel on behalf of himself and a poor person, or his neighbor, or an inhabitant of his city, is not obligated to give a kolbon if he gave the half-shekel on behalf of his colleague as a gift.2 The rationale is that he gave an extra half-shekel to increase the number of shekalim. If, however, he gave the half-shekel on behalf of his colleagues as a loan to be repaid when they have the means, he is obligated to give a kolbon.גהַנּוֹתֵן שֶׁקֶל עָלָיו וְעַל הֶעָנִי אוֹ עַל שְׁכֵנוֹ אוֹ עַל בֶּן עִירוֹ - אִם נְתָנוֹ לָהֶם מַתָּנָה, פָּטוּר מִן הַקַלְבּוֹן; שֶׁהֲרֵי נָתַן חֲצִי שֶׁקֶל מַתָּנָה כְּדֵי לְהַרְבּוֹת בַּשְּׁקָלִים. וְאִם נָתַן לָהֶם חֲצִי הַשֶּׁקֶל עַל יָדָם דֶּרֶךְ הַלְוָאָה, עַד שֶׁיַּחְזִירוּ לוֹ כְּשֶׁתִּמְצָא יָדָם - חַיָּב בַּקַלְבּוֹן.

4Brothers who have not divided the estate left to them by their father—and similarly, partners who give one shekel on behalf of the two individuals—are not obligated to give a kolbon.3דהָאַחִין שֶׁעֲדַיִן לֹא חָלְקוּ מַה שֶׁהִנִּיחַ לָהֶם אֲבִיהֶם, וְכֵן הַשֻּׁתָּפִים שֶׁנָּתְנוּ שֶׁקֶל עַל יְדֵי שְׁנֵיהֶם - פְּטוּרִין מִן הַקַלְבּוֹן.

When does the above apply? When the partners have conducted business with the funds of the partnership, and the initial funds are no longer present. If, however, one individual brought funds and the other brought funds and they joined them together, but did not exchange or spend the funds, they are obligated to give a kolbon.בַּמֶּה דְּבָרִים אֲמוּרִים? בְּשֻׁתָּפִין שֶׁנָּשְׂאוּ וְנָתְנוּ בִּמְעוֹת הַשֻּׁתָּפוּת, וְנִשְׁתַּנָּה עֵין הַמָּעוֹת; אֲבָל אִם הֵבִיא זֶה מָעוֹתָיו וְזֶה מָעוֹתָיו וְעֵרְבוּם, וַעֲדַיִן לֹא נִשְׁתַּנּוּ הַמָּעוֹת וְלֹא הוֹצִיאוּם - הֲרֵי אֵלּוּ חַיָּבִין בַּקַלְבּוֹן.

If they conducted business with the funds of the partnership, afterwards divided the assets, and then entered into a new partnership, they are obligated to give a kolbon until they conduct business under the new partnership agreement, and exchange the money in the partnership’s account.נָשְׂאוּ וְנָתְנוּ וְאַחַר זְמָן חָלְקוּ, וְחָזְרוּ וְנִשְׁתַּתְּפוּ - חַיָּבִין בַּקַלְבּוֹן, עַד שֶׁיִּשְּׂאוּ וְיִתְּנוּ בְּשֻׁתָּפוּת זוֹ הָאַחֲרוֹנָה, וְיִשְׁתַּנּוּ הַמָּעוֹת.

5When by contrast brothers or partners jointly own an animal and funds, and then they subsequently divide the funds, they are obligated to give a kolbon although they have not divided the animal.ההָאַחִין וְהַשֻּׁתָּפִין שֶׁהָיָה לָהֶן בְּהֵמָה וּכְסָפִים, וְחָלְקוּ בַּכְּסָפִים - חַיָּבִים בַּקַלְבּוֹן, אַף עַל פִּי שֶׁעֲדַיִן לֹא חָלְקוּ הַבְּהֵמָה.

Conversely, however, if they divided the animal, but did not divide the funds, they are not obligated to give a kolbon until they divide the funds. We do not say that the funds are about to be divided.4חָלְקוּ הַבְּהֵמָה, וְלֹא חָלְקוּ הַכְּסָפִים - פְּטוּרִין מִן הַקַלְבּוֹן עַד שֶׁיַּחְלְקוּ הַכְּסָפִים, וְאֵין אוֹמְרִין: הֲרֵי הֵם עוֹמְדִין לַחֲלוּקָה.

6When a person gives a shekel to the Temple treasury so that it will be considered as if he gave the half-shekel he is obligated to give, and so that he should receive a half-shekel that was collected from others, he is obligated to give two kolbonot.5 In contrast, if his shekel were given entirely to the Temple treasury, he would be obligated to give one kolbon only.והַנּוֹתֵן שֶׁקֶל לַהֶקְדֵּשׁ כְּדֵי שֶׁיֵּחָשֵׁב לוֹ מַחֲצִית הַשֶּׁקֶל שֶׁהוּא חַיָּב בָּהּ, וְיִטֹּל חֲצִי שֶׁקֶל מִמַּה שֶׁנִּגְבָּה מִן הַחֲצָיִים - חַיָּב שְׁנֵי קַלְבּוֹנוֹת; שֶׁאִלּוּ הָיָה הַשֶּׁקֶל כֻּלּוֹ לַשְּׁקָלִים, הָיָה חַיָּב קַלְבּוֹן אֶחָד.

7What is the value of a kolbon? When two dinarim were given as a half-shekel, the value of a kolbon was half a ma’ah—i.e., one twelfth of a dinar. A kolbon of a lesser value was never given. The kolbonot do not have the same status as the shekalim. The money-changers would gather them in a separate collection until they were required by the Temple treasury.זכַּמָּה הוּא שִׁעוּר הַקַלְבּוֹן? בִּזְמַן שֶׁהָיוּ נוֹתְנִין בְּמַחֲצִית הַשֶּׁקֶל שְׁנֵי דִּינָרין, הָיָה הַקַלְבּוֹן חֲצִי מָעָה שֶׁהוּא אֶחָד מִשְּׁנֵים עָשָׂר בְּדִינָר. וּמֵעוֹלָם לֹא נִתָּן הַקַלְבּוֹן פָּחוֹת מִזֶּה. וְהַקַּלְבּוֹנוֹת אֵינָן כַּשְּׁקָלִים, אֶלָא מַנִּיחִין אוֹתָן הַשֻּׁלְחָנִיּם בִּפְנֵי עַצְמָן, עַד שֶׁיִּסְתַּפֵּק מֵהֶן הַהֶקְדֵּשׁ.

8A person whose shekel is lost is responsible for it until it is given to the Temple treasury. The following rules apply when the inhabitants of a city send their shekalim by means of an emissary and they are stolen or lost: If the emissary was an unpaid watchman, he should take an oath to them, and then he is freed of liability, as is any other unpaid watchman. The people then must give their half-shekalim a second time.חמִי שֶׁאָבַד שִׁקְלוֹ - חַיָּב בְּאַחְרָיוּתוֹ, עַד שֶׁיִּמְסְרֶנּוּ לַגִּזְבָּר. בְּנֵי הָעִיר שֶׁשִּׁלְּחוּ אֶת שִׁקְלֵיהֵן בְּיַד שָׁלִיחַ, וְנִגְנְבוּ אוֹ אָבְדוּ, אִם שׁוֹמֵר חִנָּם הוּא - הֲרֵי זֶה נִשְׁבָּע לָהֶם וְנִפְטָר, כְּדִין כָּל שׁוֹמְרֵי חִנָּם; וְהֵן חוֹזְרִין וְנוֹתְנִין שִׁקְלֵיהֶן פַּעַם שְׁנִיָּה.

If the inhabitants of the city say, “Since we are giving our shekalim a second time regardless, we do not desire for the emissary to be required to take an oath, for he is trusted by us,” their request is denied. It is an edict of the Sages that nothing consecrated should be released without an oath having been taken.וְאִם אָמְרוּ אַנְשֵׁי הָעִיר הוֹאִיל וְאָנוּ מְשַׁלְּמִין אֵין רְצוֹנֵנוּ שֶׁיִּשָּׁבַע הַשָּׁלִיחַ שֶׁהוּא נֶאֱמָן לָנוּ - אֵין שׁוֹמְעִין לָהֶן; תַּקָּנַת חֲכָמִים הִיא, שֶׁאֵין הֶקְדֵּשׁ יוֹצֵא בְּלֹא שְׁבוּעָה.

If the first shekalim were discovered after the emissary took the oath, both sets of shekalim are consecrated, but the later shekalim are not considered as payment for the following year. The first shekalim should be included among the shekalim of the present year, and the later shekalim should be included together with the collection of shekalim from the previous year.נִמְצְאוּ הַשְּׁקָלִים הָרִאשׁוֹנִים אַחַר שֶׁנִּשְׁבַּע הַשָּׁלִיחַ - אֵלּוּ וְאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה אַחֶרֶת; וְהָרִאשׁוֹנִים יִפְּלוּ לְשִׁקְלֵי הַשָּׁנָה, וְהָאַחֲרוֹנִים יִפְּלוּ לְשִׁקְלֵי שָׁנָה שֶׁעָבְרָה.

9The following rules apply when they sent their shekalim with a paid watchman, who is liable in the event of theft and loss, and the shekalim were lost because of forces beyond their control—e.g., they were taken by armed thieves for which the emissary is not held liable,טשָׁלְּחוּ אֶת שִׁקְלֵיהֶם בְּיַד שׁוֹמֵר שָׂכָר, שֶׁהֲרֵי הוּא חַיָּב בִּגְנֵבָה וַאֲבֵדָה, וְאָבְדוּ מִמֶּנּוּ בְּאֹנֶס כְּגוֹן שֶׁלְּקָחוּם לִיסְטִים מְזֻיָּנִים, שֶׁהוּא פָּטוּר,

Whether or not the inhabitants of the city are required to pay a second time depends on whether or not the funds in the Temple treasury have been set aside. If the inhabitants’ funds were lost because of forces beyond the emissary’s control after the funds in the Temple treasury were set aside, the emissary is required to take an oath to the Temple treasurer, and the inhabitants of the city are no longer liable. For the person who set aside the funds in the Temple treasury, did so on behalf of those whose funds have been collected, and on behalf of those whose funds have not yet been collected. Thus, the funds were already in the custody of the Temple treasury. The inhabitants of the city are freed of liability, because there was nothing more that they could have done. They gave the funds to a paid watchman, who is liable in the event of theft and loss, and the loss of property due to forces beyond a person’s control is an uncommon phenomenon.רוֹאִין: אִם אַחַר שֶׁנִּתְרְמָה הַתְּרוּמָה נֶאֱנַס, נִשְׁבָּע הַשָּׁלִיחַ לַגִּזְבָּרִים וּבְנֵי הָעִיר פְּטוּרִין - שֶׁהַתּוֹרֵם תּוֹרֵם עַל הַגָּבוּי וְעַל הָעָתִיד לִגָּבוֹת, וּבִרְשׁוּת הֶקְדֵּשׁ הֵן, וּבְנֵי הָעִיר מַה הָיָה לָהֶן לַעֲשׂוֹת? הֲרֵי לֹא מְסָרוּם אֶלָא לְשׁוֹמֵר שָׂכָר, שֶׁהוּא חַיָּב בִּגְנֵבָה וַאֲבֵדָה, אֲבָל הָאֹנֶס אֵינוֹ מָצוּי.

If the inhabitants’ funds were lost before the funds in the Temple treasury were set aside, they are considered as still being in the possession of the inhabitants of the city. The emissary is required to take an oath to the inhabitants of the city, and they are required to pay their half-shekalim a second time.וְאִם אָבְדוּ קֹדֶם שֶׁנִּתְרְמָה הַתְּרוּמָה - עֲדַיִן בִּרְשׁוּת בְּנֵי הָעִיר הֵם, וְהַשָּׁלִיחַ נִשְׁבָּע לְאַנְשֵׁי הָעִיר, וְהֵן מְשַׁלְּמִין.

If the emissary took the required oath, and they collected shekalim a second time, and then the thieves returned the stolen funds, both sets of shekalim are consecrated, but the later shekalim are not considered as payment for the following year. Instead, the later shekalim should be included together with the collection of shekalim from the previous year.נִשְׁבַּע וְגָבוּ שְׁקָלִים שֵׁנִית, וְאַחַר כָּךְ הֶחֶזִירוּם הַלִּיסְטִים - אֵלּוּ וְאֵלּוּ שְׁקָלִים, וְאֵין עוֹלִין לָהֶן לְשָׁנָה אַחֶרֶת; וְהַשְּׁנִיִים יִפְּלוּ לְשִׁקְלֵי שָׁנָה שֶׁעָבְרָה.

There is an opinion that states that the first shekalim, which will be included among the shekalim of the present year, are the shekalim that were originally stolen, lost, or taken by forces beyond the emissary’s control and returned. Another opinion states that the first shekalim are the shekalim that come to the hands of the Temple treasurer first.יֵשׁ מִי שֶׁאוֹמֵר, שֶׁהַשְּׁקָלִים הָרִאשׁוֹנִים שֶׁיִּפְּלוּ לְשִׁקְלֵי הַשָּׁנָה, הֵם הַשְּׁקָלִים שֶׁנִּגְנְבוּ בַּתְּחִלָּה וְאָבְדוּ אוֹ נֶאְנְסוּ וְחָזְרוּ; וְיֵשׁ מִי שֶׁאוֹמֵר, שֶׁהַשְּׁקָלִים הָרִאשׁוֹנִים הֵן שֶׁהִגִּיעוּ לְיַד הַגִּזְבָּר תְּחִלָּה.

10The following rules apply when a person gives a half-shekel to a colleague to give to the money-changer on behalf of the donor, and instead the agent gives it to him on his own behalf, so that he will not be compelled to give his own half-shekel at this time: If the funds in the Temple treasury were already set aside,6 the agent is considered to have misappropriated consecrated property.7 For the half-shekel was already considered to be the property of the Temple treasury, since the funds were set aside on behalf of all those who would give in the future. Thus, the agent extricated himself by using consecrated funds and hence derived benefit from this half-shekel.יהַנּוֹתֵן חֲצִי שֶׁקֶל לַחֲבֵרוֹ לְהוֹלִיכוֹ לַשֻּׁלְחָנִי לִשְׁקֹל אוֹתוֹ עַל יָדוֹ, הָלַךְ וּשְׁקָלוֹ עַל יְדֵי עַצְמוֹ כְּדֵי שֶׁלֹּא יְמַשְׁכְּנוּ אוֹתוֹ: אִם נִתְרְמָה הַתְּרוּמָה - מָעַל הַשּׁוֹקֵל; שֶׁזֶּה הַשֶּׁקֶל בִּרְשׁוּת הֶקְדֵּשׁ הוּא, שֶׁכְּבָר תָּרְמוּ עַל הָעָתִיד לִגָּבוֹת, וְנִמְצָא זֶה הִצִּיל עַצְמוֹ בִּמְמוֹן הַהֶקְדֵּשׁ, וְנֶהְנָה בְּזֶה הַשֶּׁקֶל.

If the funds in the Temple treasury have not yet been set aside, the agent is not considered to have misappropriated consecrated property. He is, however, obligated to return the half-shekel to the colleague who gave it to him.וְאִם לֹא נִתְרְמָה הַתְּרוּמָה - לֹא מָעַל, וְהוּא חַיָּב לִתֵּן לַחֲבֵרוֹ חֲצִי שֶׁקֶל שֶׁנָּתַן לוֹ.

Similarly, a person who robs one of the money-changers of the Temple treasury of a half-shekel, or steals it from him, and uses it for his half-shekel, is considered to have fulfilled his obligation to give a half-shekel. He must reimburse the money-changer, and pay twice its value or add a fifth of its value depending on the situation.וְכֵן הַגּוֹזֵל אוֹ הַגּוֹנֵב חֲצִי שֶׁקֶל וּשְׁקָלוֹ, יָצָא; וְהוּא חַיָּב לְשַׁלַּם לַבְּעָלִים שְׁנַיִם, אוֹ לְהוֹסִיף חֹמֶשׁ.

11The following rules apply when a person gives his half-shekel from consecrated funds8 : After the funds from the Temple treasury are set aside, when the funds from the Temple treasury are used to purchase a sacrifice, the person becomes obligated for the misappropriation of consecrated property. He has, however, fulfilled his obligation to give a half-shekel.יאהַנּוֹתֵן מַחֲצִית הַשֶּׁקֶל מִן הַהֶקְדֵּשׁ, וְנִתְרְמָה תְּרוּמָה כְּדֵי שֶׁיִּסְתַּפְּקוּ מִמֶּנָּה - יִתְחַיֵּב בִּמְעִילָה, וְיֵצֵא יְדֵי מַחֲצִית הַשֶּׁקֶל.

Should one give a half-shekel from funds that were designated as the second tithe, he should partake of a quantity of food that is of equivalent value in Jerusalem. Should one give a half-shekel from funds that were given in exchange for the produce of the Sabbatical year, he should partake of a quantity of food that is of equivalent value, and treat it with the sanctity of the produce of the Sabbatical year.נְתָנוֹ מִמְּעוֹת מַעֲשֵׂר שֵׁנִי, יֹאכַל כְּנֶגְדּוֹ בִּירוּשָׁלַיִם; מִדְּמֵי שְׁבִיעִית, יֹאכַל כְּנֶגְדּוֹ בִּקְדֻשַּׁת שְׁבִיעִית.

Should one give a half-shekel from an apostate city, his act is of no consequence whatsoever.הָיָה שֶׁל עִיר הַנִּדַּחַת, לֹא עָשָׂה כְּלוּם.

12When a person has set aside a half-shekel under the impression that he was obligated to give it, and then discovers that he was not obligated, his half-shekel is not consecrated.יבהַמַּפְרִישׁ שִׁקְלוֹ וְסָבוּר שֶׁהוּא חַיָּב בּוֹ, וְנִמְצָא שֶׁאֵינוֹ חַיָּב - לֹא קָדַשׁ.

When a person gave two half-shekalim, and later discovered that he was obligated to give only one, the following rules apply: If he gave them one after another, the second half-shekel is not consecrated. If he gave them both at one time, one is a half-shekel, and one is considered as overpayment for a half-shekel.9הִפְרִישׁ שְׁנַיִם, וְנִמְצָא שֶׁאֵינוֹ חַיָּב אֶלָא אֶחָד: אִם בְּזֶה אַחַר זֶה, הָאַחֲרוֹן לֹא קָדַשׁ; וְאִם בְּבַת אַחַת, הָאֶחָד שְׁקָלִים וְהַשֵּׁנִי מוֹתַר שְׁקָלִים.

If a person set aside a half-shekel and died, the half-shekel should be designated as funds donated for the purpose of purchasing burnt offerings.הִפְרִישׁ שִׁקְלוֹ וּמֵת, יִפֹּל לִנְדָבָה.

13The following rules apply when a person takes coins in his hands and says, “These are for my half-shekel,” or when he collects ma’ah10 after ma’ah or prutah11 after prutah, and says, “I am collecting money for my half-shekel”: Even if he collects an entire purse-full, all that he is required to give is the half-shekel that he is obligated to give, and the rest of the funds remain unconsecrated. For any overpayment given for the half-shekel remains unconsecrated.יגהַלּוֹקֵחַ מָעוֹת בְּיָדוֹ, וְאָמַר 'אֵלּוּ לְשִׁקְלִי', אוֹ שֶׁהָיָה מְלַקֵּט מָעָה מָעָה אוֹ פְּרוּטָה פְּרוּטָה, וּכְשֶׁהִתְחִיל לְלַקֵּט אָמַר 'הֲרֵינִי מְלַקֵּט מָעוֹת לְשִׁקְלִי' - אֲפִלּוּ לִקֵּט מְלוֹא כִּיס, נוֹתֵן מֵהֶן חֲצִי שֶׁקֶל שֶׁהוּא חַיָּב בּוֹ, וְהַשְּׁאָר חֻלִּין; שֶׁמּוֹתַר הַשְּׁקָלִים - חֻלִּין.

14The following rules apply when money is discovered in the collection area in the Temple between the chest of the half-shekalim and the chest designated for donations for burnt offerings: If the funds are closer to the chest of the shekalim, they should be considered as shekalim. If they are closer to the chest designated for donations for burnt offerings, they should be used for that purpose. If the funds are equidistant between the two chests, they are designated as donations for burnt offerings. The rationale is that these donations involve a more severe type of offering, for they are used entirely for burnt offerings. The shekalim, by contrast, are used for burnt offerings and for other purposes.ידמָעוֹת שֶׁנִּמְצְאוּ בֵּין תֵּבָה שֶׁל שְּׁקָלִים לְתֵבָה שֶׁל נְּדָבָה: קָרוֹב לַשְּׁקָלִים, יִפְּלוּ לַשְּׁקָלִים; קָרוֹב לַנְּדָבָה, יִפְּלוּ לַנְּדָבָה; מֶחְצָה לְמֶחְצָה, יִפְּלוּ לַנְּדָבָה - מִפְּנֵי שֶׁהַנְּדָבָה כֻּלָּהּ עוֹלָה לְאִשִּׁים, וְהַשְּׁקָלִים מִסְתַּפְּקִין מֵהֶן לְעוֹלוֹת וְלִדְבָרִים אֲחֵרִים.

15Similarly, all the funds that are found between chests should be designated for the purpose of the chest to which they are closest.טווְכֵן כָּל הַמָּעוֹת הַנִּמְצְאוֹת בֵּין כָּל תֵּבָה וְתֵבָה, יִפְּלוּ לַקָּרוֹב.

If funds are discovered equidistant between chests—for example, if they are between the chest whose contents are used to purchase wood and the chest whose contents are used to purchase frankincense—they should be designated for purchasing frankincense. If they are discovered between the chest whose contents are used to purchase pairs of doves and the chest whose contents are used to purchase doves for burnt offerings, they should be designated for purchasing doves for burnt offerings.נִמְצְאוּ מֶחְצָה לְמֶחְצָה: אִם בֵּין עֵצִים לַלְּבוֹנָה נִמְצְאוּ, יִפְּלוּ לַלְּבוֹנָה; בֵּין קִנִּים לְגוֹזְלֵי עוֹלָה, יִפְּלוּ לְגוֹזְלֵי עוֹלָה.

This is the general principle: In all cases, we designate the funds for the purposes of the chest to which they are closest; if the funds are equidistant from two chests, we designate them for the purposes that are governed by more stringent requirements.זֶה הַכְּלָל: הוֹלְכִין אַחַר הַקָּרוֹב בְּכֻלָּן; מֶחְצָה לְמֶחְצָה, לְהַחְמִיר.

All the coins found on the Temple Mount are considered unconsecrated funds,12 because the Temple treasurer does not take money out of the Temple treasury until he transfers their consecrated dimension to the animals that he purchases for sacrifices.וְכָל הַמָּעוֹת הַנִּמְצְאוֹת בְּהַר הַבַּיִת, חֻלִּין - שֶׁאֵין הַגִּזְבָּר מוֹצִיא מָעוֹת מִתְּרוּמַת הַלִּשְׁכָּה, עַד שֶׁהוּא מְחַלְּלָן עַל הַבְּהֵמוֹת שֶׁלּוֹקֵחַ לְקָרְבָּנוֹת.

Footnotes

Rashi (Chulin 25b) explains that this additional amount was given to tip the scales in favor of the money changer. The Meiri explains that since half-shekel coins were in demand, the value of two such coins was slightly more than a shekel. Rav Kapach [based on the Rambam’s Commentary to the Mishnah (Shekalim 1:6)] explains that this additional amount was a fee paid to the Temple treasury for providing the services of a money-changer. Based on the latter two explanations, if a person gives a half-shekel coin, he is not obligated to add a kolbon.

Although these individuals are obligated to give a half-shekel, since they did not give on their own behalf, the individual who gave on their behalf is doing a service for the Temple treasury. Hence, he is freed of the obligation of the kolbon.

Since their business interests are combined, they are considered as a single individual.

Although there is no difficulty in dividing funds, the very fact that the funds have not been divided is an indication that the brothers and the partners still intend to do business as a single enterprise.

He is requiring that two different exchanges be made on his behalf: a) the division of his shekel so that he will have fulfilled his obligation of giving a half-shekel; and b) that he receive a half-shekel in return. He is obligated to pay a kolbon for each of these transactions.

This ruling is also based on the principles mentioned in the previous halachah: that the person who set aside the funds has in mind all the funds that will be donated in the future. Accordingly, once the person gives his half-shekel to his colleague, it becomes the property of the Temple treasury.

If his act was intentional, he receives lashes as punishment and must reimburse the Temple treasury. If his transgression was unintentional, he is obligated to bring a sacrifice for atonement and to reimburse the Temple treasury, adding a fifth of the shekel’s value. (See Hilchot Me’ilah 1:3.)

I.e., money that was designated for the improvement of the Temple complex. The Rambam is speaking about an instance where the person is unaware that the funds that he used had been consecrated. If he had been aware, different rules would apply.

Which, as stated in the following halachah, remains unconsecrated.

10.

A ma’ah was worth one sixth of a half-shekel in Talmudic times (Chapter 1, Halachah 6).

11.

A coin of little value.

12.

As indicated by Hilchot Beit HaBechirah 7:2, a person was not allowed to enter the Temple Mount holding money in a visible manner. Thus, we can assume that most of the money lost there came from the Temple treasury, and that as the Rambam continues to explain, that money had already been redeemed through the purchase of the sacrifices.

Rambam - 1 Chapter a Day

Shekalim - Chapter 3

Shekalim - Chapter 3

Test Yourself on Shekalim Chapter 3