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Folio 26awho set aside money for this purpose and then desire to use it to provide an animal1 as sin-offering, or as burnt-offering can do so. Should such a one die and leave a lump sum of money, it is to be used to provide freewill-offerings'?2 — He mentions the nazirite, meaning also [to include] those required to offer birds whose case is similar,3 but excluding [the following case]. For it has been taught: If a man, under an obligation to offer a sin-offering, says, 'I undertake to provide a burnt-offering,' and sets aside money saying, 'This is for my obligation,' should he then desire to provide from it either a sin-offering or a burnt-offering he must not do so.4 Should he die and leave a lump sum of money, it is to be taken to the Dead Sea.5R. Ashi said: In the statement6 that moneys earmarked must not be used [for freewill-offerings], you should not presume [the meaning to be] that he said, 'This [portion] is for my sin-offering, this for my burnt-offering, and this for my peace-offering,' for even if he says simply, '[All] this is for my sin-offering, burnt-offering and peace-offering,' it counts as earmarked money.7 Others say that R. Ashi said, Do not presume that he must say, '[All] this is for my sin-offering, burnt-offering and peace-offering,' for even if he says, '[All] this is for my obligation,' it is regarded as earmarked money.8 Raba said: Though we have said that a lump sum of money is to be used for freewill-offerings, yet if the money for the sin-offering becomes separated from the rest,9 all is regarded as earmarked.
Nazir 26bIt has been taught in agreement with Raba: [If a nazirite says,] 'This is for my sin-offering and the remainder for the rest of my nazirite obligations,' [and then dies,] the money for the sinoffering is to be cast into the Dead Sea, and the rest is to be used, half to provide a burnt-offering, and half, a peace-offering.1 The law of malappropriation applies to the whole of it,2 but not to any separate part of it.3 [If he says,] 'This is for my burnt-offering and the remainder for the rest of my nazirite obligations,' [and then dies,] the money for the burnt-offering is to be used for a burnt-offering and it can suffer malappropriation, whilst the rest is to be used to provide freewill-offerings and can suffer malappropriation.4Rab Huna, citing Rab, said that [our rule]5 applies only to money, but animals would be regarded as earmarked.6 R. Nahman added that the animals that would be regarded as earmarked would only be unblemished animals, but not blemished ones.7 [Three] bars of silver, on the other hand, would be counted as earmarked.8 R. Nahman b. Isaac, however, considered even bars of silver as unspecified,9 but not [three] piles of timber.10 R. Shimi b. Ashi asked R. Papa: What is the reason [for the distinctions made] by these Rabbis?11 Is it that they interpret money',12 as meaning neither animals, nor bars of silver, nor piles of timber [as the case may be]? For if so, they should also say money' but not birds.13 Should you reply that they do make this distinction too, how comes R. Hisda to say that birds14 do not become earmarked except [when earmarked] by the owner at their purchase, or by the priest at their preparation,15 seeing that our tradition is that only money [is regarded as unspecified]? — - To Next Folio -
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