Meilah

קָדְשֵׁי קָדָשִׁים שֶׁשְּׁחָטָן בַּדָּרוֹם, מוֹעֲלִים בָּהֶן. שְׁחָטָן בַּדָּרוֹם וְקִבֵּל דָּמָן בַּצָּפוֹן, בַּצָּפוֹן וְקִבֵּל דָּמָן בַּדָּרוֹם, שְׁחָטָן בַּיּוֹם וְזָרַק בַּלַּיְלָה, בַּלַּיְלָה וְזָרַק בַּיּוֹם, אוֹ שֶׁשְּׁחָטָן חוּץ לִזְמַנָּן וְחוּץ לִמְקוֹמָן, מוֹעֲלִין בָּהֶן. כְּלָל אָמַר רַבִּי יְהוֹשֻׁעַ, כֹּל שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, אֵין מוֹעֲלִין בָּהּ. וְשֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים, מוֹעֲלִין בָּהּ. אֵיזוֹ הִיא שֶׁהָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁלָּנָה, וְשֶׁנִּטְמְאָה, וְשֶׁיָּצְאָה. אֵיזוֹ הִיא שֶׁלֹּא הָיָה לָהּ שְׁעַת הֶתֵּר לַכֹּהֲנִים. שֶׁנִּשְׁחֲטָה חוּץ לִזְמַנָּהּ, חוּץ לִמְקוֹמָהּ, וְשֶׁקִּבְּלוּ פְסוּלִין וְזָרְקוּ אֶת דָּמָהּ:

Most holy sacrifices which were slaughtered on the south side [of the altar], the law of sacrilege [still] applies to them. If they were slaughtered on the south side and their blood received on the north or [slaughtered] on the north side and their blood received on the south, or if they were slaughtered by day and [their blood] sprinkled during the night or [slaughtered] during the night and [their blood] sprinkled by day, or if they were slaughtered [with the intention of eating the flesh] beyond its proper time or outside its proper place, the law of sacrilege still applies to them. Rabbi Joshua stated a general rule: whatever has at some time been permitted to the priests is not subject to the law of sacrilege, and whatever has at no time been permitted to the priests is subject to the law of sacrilege. Which is that which has at some time been permitted to the priests? [Sacrifices] which remained overnight or became defiled or were taken out [of the Temple Court]. Which is that which has at no time been permitted to the priests? [Sacrifices] that were slaughtered [with the intention of eating its flesh] beyond its proper time or outside its proper place, or [the blood of which] was received by the unfit and they sprinkled it.

Mishnah Meilah 1:1 · Mishnah Yomit by Dr. Joshua Kulp

חַטַּאת הָעוֹף, מוֹעֲלִין בָּהּ מִשֶּׁהֻקְדְּשָׁה. נִמְלְקָה, הֻכְשְׁרָה לְהִפָּסֵל בִּטְבוּל יוֹם וּבִמְחֻסַּר כִּפּוּרִים וּבְלִינָה. הֻזָּה דָמָהּ, חַיָּבִין עָלֶיהָ מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא, וְאֵין בָּהּ מְעִילָה:

The law of sacrilege applies to the hatat of a bird from the moment of its dedication. With the pinching of its neck it becomes susceptible to be disqualified through contact with a tevul yom or one who still requires atonement, or by remaining overnight. Once its blood has been sprinkled it is subject to [the laws of] piggul, notar and defilement, but the law of sacrilege no longer applies to it.

Mishnah Meilah 2:1 · Mishnah Yomit by Dr. Joshua Kulp

וְלַד חַטָּאת וּתְמוּרַת חַטָּאת וְחַטָּאת שֶׁמֵּתוּ בְעָלֶיהָ, יָמוּתוּ. שֶׁעָבְרָה שְׁנָתָהּ, וְשֶׁאָבְדָה וְשֶׁנִּמְצֵאת בַּעֲלַת מוּם, אִם מִשֶּׁכִּפְּרוּ הַבְּעָלִים, תָּמוּת, וְאֵינָהּ עוֹשָׂה תְמוּרָה, וְלֹא נֶהֱנִים, וְלֹא מוֹעֲלִין. וְאִם עַד שֶׁלֹּא כִפְּרוּ הַבְּעָלִים, תִּרְעֶה עַד שֶׁתִּסְתָּאֵב, וְתִמָּכֵר, וְיָבִיא בְדָמֶיהָ אַחֶרֶת, וְעוֹשָׂה תְמוּרָה, וּמוֹעֲלִים בָּהּ:

The offspring of a hatat, the substitute of a hatat, and a hatat whose owner has died, are left to die. A hatat whose year has passed or which was lost and found blemished: If the owners obtained atonement [afterwards, through another animal], is left to die, and it does not make a substitute; it is forbidden to derive benefit from it, but the law of sacrilege does not apply. If the owners have not yet obtained atonement, it must go to pasture until it becomes unfit for sacrifice. It is then sold and another is bought with the money. It makes a substitute, and the law of sacrilege does apply.

Mishnah Meilah 3:1 · Mishnah Yomit by Dr. Joshua Kulp

קָדְשֵׁי הַמִּזְבֵּחַ מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה, וּלְחַיֵּב עֲלֵיהֶן מִשּׁוּם פִּגּוּל, נוֹתָר וְטָמֵא. קָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה. קָדְשֵׁי הַמִּזְבֵּחַ וְקָדְשֵׁי בֶדֶק הַבַּיִת מִצְטָרְפִין זֶה עִם זֶה לִמְעִילָה:

Things dedicated for the altar combine with one another with regard to the law of sacrilege, and to render one liable over them [for the laws of] piggul, notar and defilement. Things dedicated for Temple repair combine with one another. Things dedicated for the altar combine with things dedicated for Temple repair with regard to the law of sacrilege.

Mishnah Meilah 4:1 · Mishnah Yomit by Dr. Joshua Kulp

הַנֶּהֱנֶה שָׁוֶה פְרוּטָה מִן הַהֶקְדֵּשׁ, אַף עַל פִּי שֶׁלֹּא פָגַם, מָעַל, דִּבְרֵי רַבִּי עֲקִיבָא. וַחֲכָמִים אוֹמְרִים, כָּל דָּבָר שֶׁיֶשׁ בּוֹ פְגָם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. וְכָל דָּבָר שֶׁאֵין בּוֹ פְגָם, כֵּיוָן שֶׁנֶּהֱנָה, מָעַל. כֵּיצַד. נָתְנָה קַטְלָא בְצַוָּארָהּ, טַבַּעַת בְּיָדָהּ, שָׁתְתָה בְכוֹס שֶׁל זָהָב, כֵּיוָן שֶׁנֶּהֱנֵית, מָעֲלָה. לָבַשׁ בְּחָלוּק, כִּסָּה בְטַלִּית, בִּקַּע בְּקֻרְדֹּם, לֹא מָעַל עַד שֶׁיִּפְגֹּם. תָּלַשׁ מִן הַחַטָּאת כְּשֶׁהִיא חַיָּה, לֹא מָעַל עַד שֶׁיִּפְגֹּם. כְּשֶׁהִיא מֵתָה, כֵּיוָן שֶׁנֶּהֱנָה, מָעָל:

If one derived a perutah's worth of benefit from a sacred thing, he is guilty of sacrilege even though he did not lessen its value, the words of Rabbi Akiva. But the sages say: Anything that can deteriorate [through use], the law of sacrilege applies to it only after it has suffered deterioration. And anything that does not deteriorate [through use], the law of sacrilege applies to it as soon as he made use of it. How is this so? If [a woman] puts a necklace round her neck or a ring on her finger, or if she drank from a golden cup, she is liable to the law of sacrilege as soon as she made use of it [to the value of a perutah]. But if one puts on a shirt or covers oneself with a cloak, or if one chopped [wood] with an axe, he is subject to the law of sacrilege only if [those objects] have suffered deterioration. If one sheared a hatat while it was alive, he is not liable for sacrilege unless he has diminished its value. If when dead, he is liable as soon as he made use of it.

Mishnah Meilah 5:1 · Mishnah Yomit by Dr. Joshua Kulp

הַשָּׁלִיחַ שֶׁעָשָׂה שְׁלִיחוּתוֹ, בַּעַל הַבַּיִת מָעַל. לֹא עָשָׂה שְׁלִיחוּתוֹ, הַשָּׁלִיחַ מָעַל. כֵּיצַד. אָמַר לוֹ, תֵּן בָּשָׂר לָאוֹרְחִים וְנָתַן לָהֶם כָּבֵד, כָּבֵד וְנָתַן לָהֶם בָּשָׂר, הַשָּׁלִיחַ מָעַל. אָמַר לוֹ, תֵּן לָהֶם חֲתִיכָה חֲתִיכָה, וְהוּא אָמַר טֹלוּ שְׁתַּיִם שְׁתַּיִם, וְהֵם נָטְלוּ שָׁלשׁ שָׁלשׁ, כֻּלָּן מָעֲלוּ. אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן אוֹ מִגְּלֻסְקְמָא, וְהֵבִיא לוֹ, אַף עַל פִּי שֶׁאָמַר בַּעַל הַבַּיִת לֹא הָיָה בְלִבִּי אֶלָּא מִזֶּה וְהֵבִיא מִזֶּה, בַּעַל הַבַּיִת מָעַל. אֲבָל אִם אָמַר לוֹ, הָבֵא לִי מִן הַחַלּוֹן וְהֵבִיא לוֹ מִגְּלֻסְקְמָא, אוֹ מִן גְּלֻסְקְמָא וְהֵבִיא לוֹ מִן הַחַלּוֹן, הַשָּׁלִיחַ מָעָל:

If an agent has fulfilled his agency, the sender is guilty of sacrilege, but if he has not carried out his agency, he himself is guilty of sacrilege. How so? If he [the employer] said to him: “Give meat to the guests” and he offered them liver, “[Give] liver” and he offered them meat, he himself is guilty of sacrilege. If the employer said to him: “Give them one piece each,” and he said to them: “Take two pieces each,” and the guests took three pieces each, all of them are guilty of sacrilege. If he [the employer] said to him, “Bring me [something] from the window or from the chest,” and he brought it to him [from one of these places] even though the employer says, “I meant only from that place” and he brought it from the other place, the employer is guilty of sacrilege. But if he said to him, “Bring it to me from the window,” and he brought it from the chest, or “from the chest” and he brought it to him from the window, the agent is guilty of sacrilege.

Mishnah Meilah 6:1 · Mishnah Yomit by Dr. Joshua Kulp