Shekalim, Chapter 8, Mishnah 8 - the mishnah that concludes Tractate Shekalim. After this mishnah we will begin, with God's help, the study of Tractate Yoma, and I hope you will join me.
Where the limbs of the offerings were placed on the ramp:
The mishnah deals with the limbs of the daily Tamid offering, which was brought in the morning and in the afternoon. The kohanim did not bring the limbs up to the altar all at once. Instead they first placed them on the ramp, entered the Chamber of Hewn Stone - the place where the Sanhedrin sat - and recited Shema there, and only afterward came out and brought the limbs up to the top of the altar. The place where they were set down differed from offering to offering:
"Ivrei ha'tamid nitanin me'chatzi kevesh u'lematah ba'mizrach" - from the midpoint of the ramp and downward, on its eastern side.
"Ve'shel musafin nitanin me'chatzi kevesh u'lematah ba'ma'arav" - on a day when a Musaf offering was brought, such as Shabbos or a festival, its limbs were placed on the western side of the ramp.
"Ve'shel roshei chodashim nitanin al karkov ha'mizbe'ach mi'lemalah" - the Musaf of Rosh Chodesh was placed in a distinctive spot, so that it would be publicized to all that this day was Rosh Chodesh. The karkov is the ledge that encircled the altar at its midpoint, upon which the kohanim would walk - for example, when they came to place some of the blood of a sin offering on the corners of the altar. Some explain that these limbs too were placed on the ramp, but near the area of the karkov rather than on the karkov itself.
Mitzvos that apply only when the Temple stands:
From here the mishnah moves to a halachah unrelated to the previous topic: "Ve'ha'shekalim ve'ha'bikkurim ein nohagin ela bifnei ha'bayis" - the mitzvah of bringing the half-shekel and the mitzvah of bringing the first fruits apply only while the Temple stands. The shekalim, because without the Temple they have no purpose, since the half-shekel was meant to fund the activity of the Temple. And the first fruits, because the verse says "you shall bring to the house of Hashem your God" - and if there is no house of Hashem, there is no mitzvah of first fruits.
Mitzvos that apply at all times:
In contrast: "Aval ma'aser dagan u'ma'aser behemah ve'ha'bechoros nohagin bein bifnei ha'bayis u'vein she'lo bifnei ha'bayis" - the tithe taken from the grain, the one animal out of every ten that must be brought as an offering, and firstborn animals that are given to the kohen to be offered. Even though they cannot be offered without the Temple, their sanctity applies nowadays as well. And the reasons are as follows:
Tithe of grain: its subject is bound up with the sanctity of the Land of Israel, and that sanctity did not cease with the destruction of the Temple.
Animal tithe: it is derived by analogy and linked to the tithe of grain.
Firstborn animals: their sanctity does not depend on a person consecrating them; rather, they become sanctified on their own from their mother's womb, and therefore their sanctity is called "sanctity of the body" - a mitzvah and a responsibility built into them from the outset. It is simply that there is no way to offer them, and one must wait until they develop a blemish, at which point they may be eaten anywhere.
It is worth noting that the Gemara says the Sages abolished the practice of the animal tithe, meaning that one does not separate the tenth animal and does not declare it as tithe. The reason is the concern that before it develops a blemish one might shear it if it is a sheep, or work with it if it is a cow - things forbidden with these animals - or that one might slaughter it before it develops a blemish. The firstborn, by contrast, the Sages had no power to abolish, since its sanctity takes effect on its own. Therefore the practice of someone who has an animal about to give birth to a firstborn is to enter into a partnership with a non-Jew ahead of time, and in that way the animal is exempted from the sanctity of a firstborn.
One who consecrates nowadays:
"Ha'makdish shekalim u'vikkurim - harei zeh kodesh" - one who consecrates money as a shekel, or produce as first fruits, nowadays when the Temple does not stand, the consecration takes effect and sanctity rests upon them. The produce is left until it rots, and the shekalim must be hidden away or cast into the Dead Sea.
"Rabbi Shimon omer" - in Rabbi Shimon's view, one who declares produce to be first fruits nowadays accomplishes nothing with his declaration, for the verse says "you shall bring to the house of Hashem your God," which implies that a standing Temple is required. Therefore, even if he did so, his words have no effect.
With this we have completed Tractate Shekalim. Join us as we begin Tractate Yoma.