There were thirteen collection shofarot in the Temple, and was written upon each one "New shekels", "Old shekels", "[money for] bird sacrifice", "[money for] doves for a burnt offering", "wood", "frankincense", "gold for the Ark Cover", and [the remaining] six [shofarot] for voluntary offerings. [What does] "New shekels" mean? which [was paid] every year; and [what does it mean] "Old shekels"? Whoever did not pay a shekel tax in the previous year will pay it in the following year. Both these and those fall to the remnants of the chamber.

"Bird sacrifice" - If someone says: I have a bird sacrifice to offer, he brings the money for his bird sacrifice and puts it in the shofar. If he brought less, one does not accept it from him; if he brings more, the priest takes it and puts it in the shofar. And the surplus does not accrue to a shofar for voluntary donations. The priests pour it out and buy birds with it and offer half of them as a sin offering and half as a burnt offering.

A woman who put the money for her bird sacrifice in the horn may eat of sacrifices in the evening. R. Yehuda says: There was no shofar there for bird sacrifices because of mixing, but someone said: I am responsible for turtledoves, so he brings [the money needed for this] and puts it in the shofar for turtledoves. [He said: I am in charge of] pigeons, so he brings [the money needed] and puts it in the shofar for pigeon.

"Wood" - If someone says: I am in charge of wood, he brings money for [at least] two logs and puts it in the shofar. The priests pour it out and buy sticks with it, which they offer on the altar. They benefit from it and commit no embezzlement. If you offer them outside, you are free And if ever mand said: I have those two sticks for the altar, so the priest takes them from him and offers them on the altar. They do not benefit from it, but they commit embezzlement with them. If they are offered outside, one is guilty. [These are] Words of Rabbi. But the [other] sages say: If one has offered them outside, one is free. Such and such fall to the wood storeroom.

"Frankincense" - If someone says: I have frankincense, he brings money for a handful of frankincense and puts it in the shofar. The priests pour it out and buy frankincense with it, which they offer on the altar.

"Gold" ־ If someone says: I have gold, he brings money for a gold denarius and puts it in the shofar. The priests pour it out and buy gold for it and use it to make gold plates for cladding in the temple.

Six for Voluntary Donations - [The Shofarot. with this inscription] were for the surplus of sin offerings and for the surplus of trespass offerings and for the surplus of bird sacrifices of those afflicted with rivers and of bird sacrifices of those bleeding with blood and of bird sacrifices of women who have given birth, for the surplus of victims of a Nazirean and of a leprosy.

If someone says: This mine is for a voluntary donation or: This Sela is for a voluntary donation, he brings [it] and puts [them] in the shofar for voluntary donation. The priests pour it out for and buy 2 for it! Burnt offering The flesh is for God and the skins are for the priests.

Coins found in front of the Cattle Traders are always counted as [Second] Tithes. [Coins] found on the Temple Mount are considered profane [Similarly, coins found] in Jerusalem on the other days of the year are considered profane, but on the day of a pilgrimage festival all are considered as a [second] tithe. R. Jose said: [These are] words of the school of Shammai The school of Hillel says They are always considered tithes, except for the [coins] found on the Temple Mount on the remaining days of the year, [which are] profane.

Meat that is found stringed in the court is lawful, for meat of the sanctuary is not stringed. That which is found on a rubbish heap somewhere is allowed.

A gentile who brought his well-being offering, gave it to a Jew, the Jew may consume it; if he gave it to a Cohen, the Cohen may consume it. If a proselyte dies and the Israelites have divided his property among themselves and later it is revealed that it belongs to the sanctuary, it is taken from him.

R. Jose said: I have heard that whoever eats of the Most Holy after sprinkling blood pay the basic value but need not pay the fifth part. R. Ishmael, son of R. Johanan ben Beroka, says: He must pay the base value and the fifth part The priests buy sacrifices for salvation and offer them on the altar.

The curtain is 40 cubits long and 20 cubits wide, It was weaves “of blue and crimson and byssus, fine linen, goats’ hair - work of art weaving”. A second [curtain] there was, 20 cubits long and 10 cubits wide. It was woven “of blue and crimson and byssus, fine linen, goats’ hair - work of art weaving” and was spread out over the entrance to the sanctuary from outside R. Judah says: The one that was taken out from within was folded double and fourfold, and spread it [then] from without over the entrance to the sanctuary. It was said to him: Can something that has served the purpose of what is strictly holy serve for what is less holy?

Another explanation: In relation to this it is written: “art weaving work” and in relation to that it is written: ”color weaving work”. R. Nehemya says: art weaving work [means] two faces, and knitting work [means] one face. Rather, that [curtain] which was taken out from within was folded two and four times and spread out in the upper part opposite to the lower, for it is said: “And the veil shall separate you etc.”.

R. Hananya b. Antignos says: Two curtains were there, one spread and one unfolded. If the one spread out became unclean, the unfolded one was spread out. On the eve of the Day of Atonement, they brought in the new one and took out the old one.

Meat of the Most Holy that has become impure, whether by a primal impurity or by a descendant impurity, whether within or without the school of Shammai says: Everything is burned within except what has been contaminated by a primal impurity outside. The Hillel school says: Everything is burned outside except that which has been contaminated by a descendant impurity within. R. Eli'ezer says: What has been defiled by an original impurity, whether inside or outside, is burned outside, and what has been defiled by a descendant impurity, whether outside or inside, is burned inside. R Yehuda says: R. Eliezer speaks according to the teachings of the school of Shammai, R. Akiba speaks according to the teachings of the school of Hillel.

The members of the daily sacrifice said to be laid below were laid on the lower half of the ramp to the east; the [additional offerings] said to be placed at the top were placed on the top half of the ramp to the west.

R. Hananiah h Akashia says: These and those were put on the lower half, but the daily sacrifices in the west and the additional sacrifices in the east; and the offerings at the beginning of the month were laid on top of the gallery of the altar.

What is the walkway of the altar? From one horn to the other the place where the priests go and onward.

A proselyte is prevented from eating sacrifices until he has offered his bird sacrifice. If he has offered a dove, he may eat of the sacrifices at supper.

All who are obligated to a bird sacrifice according to the Torah - [of their sacrifice] half is offered as a sin offering and the other half as a burnt offering, except the bird sacrifice of a proselyte. Though they are a obligatory [offering], both were to be offered as a burnt offering If he wanted to offer his obligatory offering of cattle, let him bring it dar. [Has he] [brought] a burnt offering for his atonement, then he has done his duty, offerings of flour and drink - thus he has not done his duty. Bird sacrifice was only said to his relief. If he had offered [sacrifices] for his leprosy, let him bring another for his atonement.

The bird sacrifice of a proselyte applies only in the time the temple. But also in the present time he must bring it R. Shimon says: He does not need to bring it in the present time because of the temptation to sin.

Why was it said that [the law concerning the payment of the] Sehekel tax applies only to the existence of the temple? Because one must not separate from the old donation.

Why was it said: [The law concerning the giving of the] firstfruits applies only to the existence of the temple? Because it is said: "You shall bring the first of the fruits of your land into the house of YHVH your God". As long as the temple exists, one must give up the firstfruits; if there is no temple, there is no obligation to give the firstfruits.

A high priest may not enter the court for worship unless he has been anointed for seven [consecutive days] and clothed in the holy garments for seven [consecutive days]. Even if he wasn't anointed seven [days straight]. and has not been clothed in the holy robes for seven [consecutive days], and [nevertheless] performs his service, then this is valid. An ordinary priest may enter the court (to the service) only when he has brought a tenth of Epha of his own [property] and offered it with his own hand; if he has not brought a tenth of an ephah from his own [property] and [yet] performed the service, then this is valid.

A Levite may only enter the court for service if he has studied for five years, for it is said: "This applies to the Levites: from the age of twenty-five" etc. And further the [Scripture] says: ”From the age of thirty”. If it is said: “From the age of twenty-five” why is it said: ״From thirty years”? If it is said: "From the age of thirty" then why is it said: "From the age of twenty-five"? That means that he studied all the time between the age of twenty-five and thirty, from that point in time and onwards he was allowed to work From here it was said: Whoever does not show success in his instruction within five years, R. Jose says three years, because it is said: "To educate you for three years.

An elder is only assigned a place in the chamber of gazith if he has been a judge in his town. If he was a judge in his city, he is promoted and assigned a place on the Temple Mount; from there he is promoted and assigned a place on the Hel, and from there he is promoted and assigned a place in the chamber of gazith. This is the end of the chapter. And this is also the end of the tractate.