Mishnayos Shekalim Perek 4 Mishnah 7
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שקלים פרק ד׳ משנה ז׳
In the case of one who consecrates all his possessions without specifying for what purpose, and among them there is an animal that is suitable to be sacrificed on the altar, male or female, what should be done with it? Rabbi Eliezer says: Since he did not specify otherwise, everything is consecrated for Temple maintenance. Therefore, any males should be sold for the needs of burnt-offerings, i.e., to individuals who will sacrifice them as such. And any females, since they cannot be brought as burnt-offerings, should be sold for the needs of peace-offerings, i.e., to individuals who will sacrifice them as such. And their monetary value that is received from their sale is allocated with the rest of his property for Temple maintenance. Rabbi Yehoshua says: Although he did not specify for what purpose he consecrated his possessions, it may be assumed that he intended the animals to be consecrated as burnt-offerings. Therefore, any males should themselves be sacrificed as burnt-offerings, and any females, since they cannot be brought as burnt-offerings, should be sold for the needs of peace-offerings, i.e., to individuals who will sacrifice them as such, and their monetary value that is received from their sale should be used to purchase and bring burnt-offerings. According to both opinions, the rest of the possessions, which are not suitable for sacrificial use, are allocated for Temple maintenance. Rabbi Akiva said: I see the statement of Rabbi Eliezer as more correct than the statement of Rabbi Yehoshua, since Rabbi Eliezer applied his method equally to both animals and other possessions in treating both as consecrated for Temple maintenance, whereas Rabbi Yehoshua made a distinction between them. Rabbi Papeyyas said: I heard the statements of both of them applied to different situations: One who consecrates all his possessions and explicitly states that his animals are to be included, clearly intends to equate his animals with the rest of his possessions, that both should be consecrated for the same purpose, i.e., for Temple maintenance. Therefore, he should act in accordance with the statement of Rabbi Eliezer.
הַמַּקְדִּישׁ נְכָסָיו וְהָיְתָה בָּהֶן בְּהֵמָה רְאוּיָה לְגַבֵּי הַמִּזְבֵּחַ, זְכָרִים וּנְקֵבוֹת, רַבִּי אֱלִיעֶזֶר אוֹמֵר, זְכָרִים יִמָּכְרוּ לְצָרְכֵי עוֹלוֹת, וּנְקֵבוֹת יִמָּכְרוּ לְצָרְכֵי זִבְחֵי שְׁלָמִים, וּדְמֵיהֶן יִפְּלוּ עִם שְׁאָר נְכָסִים לְבֶדֶק הַבָּיִת. רַבִּי יְהוֹשֻׁעַ אוֹמֵר, זְכָרִים עַצְמָן יִקָּרְבוּ עוֹלוֹת, וּנְקֵבוֹת יִמָּכְרוּ לְצָרְכֵי זִבְחֵי שְׁלָמִים, וְיָבִיא בִּדְמֵיהֶן עוֹלוֹת, וּשְׁאָר נְכָסִים יִפְּלוּ לְבֶדֶק הַבָּיִת. רַבִּי עֲקִיבָא אוֹמֵר, רוֹאֶה אֲנִי אֶת דִּבְרֵי רַבִּי אֱלִיעֶזֶר מִדִּבְרֵי רַבִּי יְהוֹשֻׁעַ, שֶׁרַבִּי אֱלִיעֶזֶר הִשְׁוָה אֶת מִדָּתוֹ, וְרַבִּי יְהוֹשֻׁעַ חָלַק. אָמַר רַבִּי פַּפְּיַס, שָׁמַעְתִּי כְּדִבְרֵי שְׁנֵיהֶן, שֶׁהַמַּקְדִּישׁ בְּפֵרוּשׁ, כְּדִבְרֵי רַבִּי אֱלִיעֶזֶר. וְהַמַּקְדִּישׁ סְתָם, כְּדִבְרֵי רַבִּי יְהוֹשֻׁעַ:
Bartenura
זכרים ימכרו לצרכי עולות כו׳ ודמיהם יפלו עם שאר הנכסים לבדק הבית. דסבר סתם הקדש לבדק הבית ואפילו במידי דחזי למזבח, אבל הראוי למזבח אינו יוצא מידי מזבח, שהמקדיש תמימים לבדק הבית אין נפדים אלא למזבח, והדמים יפלו לבדק הבית:
ויביא בדמיהן עולות. קסבר מידי דחזי למזבח מסתמא למזבח אקדשינהו, הלכך זכרים עצמן יקרבו עולות, ונקבות ימכרו לצרכי שלמים ויביא בדמיהן עולות, אבל הן עצמן אין קרבין שלמים, דהמקדיש נכסיו דעתו שיהיו כולם לגבוה, הלכך בהמות שראויות לקרב עולות יקרבו עולות, ונקבות ימכרו לצרכי שלמים ויביא בדמיהן עולות, דכיון דראויות למזבח חלה עליהן קדושת מזבח, ואפילו על הנקבות שאין גופן ראוי למה שדעתו להקדישן, כיון דלשם קרבן מיהא חזיין, לא חל עליהן קדושת בדק הבית, ויביא בדמיהם עולות:
שהמקדיש בפירוש. שאמר בהמה ונכסי להקדש. דכיון שהפרישן והבדילן זו מזו ואעפ״כ לא אמר בהמה למזבח ונכסי לבדק הבית, ש״מ דדעתו היה שבין בהמה ובין נכסיו הכל ילך אל מקום אחד. אבל המקדיש סתם כל נכסיו, דעתו להקדיש כל דבר למה שהוא ראוי. והלכה כר״ע:
זכרים ימכרו לצרכי עולות כו' ודמיהם יפלו לשאר הנכסים לבדק הבית – for he holds that undefined things dedicated to the Temple is for the repair and upkeep of the Temple and even with something that is appropriate for the Altar, but that which is appropriate for the Altar does not leave from the Altar for someone who dedicates pure things to the repair and upkeep of the Temple are not redeemed other than for the Altar and their monies will fall to the repair and upkeep of the Temple.
ויביא בדמיהן עולות – for he holds that a thing that is appropriate for the Altar without any qualification is sanctified for the Altar; therefore, males themselves should be offered as burnt offerings and females should be sold for the needs of peace-offerings and he can bring with their monies burnt offerings, but they themselves are not offered as peace offerings, for a person who dedicates his possessions, his intention is that it should all be for “On High,” therefore, cattle which are appropriate to be offered as burnt offerings should be offered as burnt offerings. But females should be sold for the needs of peace-offerings and you can, with their monies, bring burnt-offerings, for since they are appropriate for the Altar, the sanctity of the Altar applies to them. And even for the females, where their bodies are not appropriate, for what he intends to sanctify them for, since it is for the sake of a sacrifice, however, they are worthy, [but] the sanctify of the repair/maintenance of the Temple does not apply to them and he should bring with their monies burnt-offerings.
המקדיש בפירוש – that said that cattle and my possessions are given over to the Temple property for since he dedicated them and separated them one from the other, and even though he didn’t say, the cattle to the altar and my possessions to the upkeep and maintenance of the Temple, it comes to tell us that his intention was that regardless of whether speaking of his cattle or his possession everything should go to one place. But when one sanctifies something all of his possessions undefined, his intention is to dedicate each thing for what is appropriate, and the Halakha is according to Rabbi Akiva.