(Mishnah): If coins were found between the Shekalim box and the Nedavah (pledges) box, if they are closer to the Shekalim box, they fall under Shekalim. If closer to the Nedavah box, they fall under Nedavah. If halfway, they fall under Nedavah.

If coins were found between the wood and frankincense boxes, if closer to the wood, they fall under wood. If closer to the frankincense, they fall under frankincense. If halfway, they fall under frankincense.

If coins were found between the nests and the Olah pigeons boxes, if closer to the nests, they fall under nests. If closer to the Olah pigeons, they fall under Olah pigeons. If halfway, they fall under Olah pigeons.

If coins were found between Chulin and Maaser Sheni funds, if closer to the Chulin, they fall under Chulin. If closer to the Maaser Sheni, they fall under Maaser Sheni. If halfway, they fall under Maaser Sheni.

The general rule is that we follow the closer one; and if it is halfway, we are stringent.

(Gemara) Question: Why did the Mishnah not instead mention finding coins between the boxes of Shekalim and nests? (Surely those two boxes were adjacent to each other, rather than Shekalim and Nedavah, which were not?)

Answer (R. Avun citing R. Pinchas): The boxes were arranged in a circle. (Therefore, the first one listed - Shekalim, and the last one listed - Nedavah. were also adjacent.)

The Mishnah taught that if found halfway, the coins fall under Nedavah. Some say that perhaps they will fall to the remainder of the Lishkah (i.e. the funds left in the Lishkah after the boxes were withdrawn).

And some say that halfway is comparable to one who died (whose Shekel goes to Nedavah).

(R. Yasa): While I was still there (in Bavel), I heard the voice of Rav Yehuda asking Shmuel - if a person separated his Shekel and died, what is the law?

(Shmuel to Rav Yehuda): It falls under Nedavah.

Question: What should be done with excess funds of the Kohen Gadol's tenth of an Eifah?

(R. Yochanan): They are taken (and thrown in) the Dead Sea.

(R. Elazar): They fall under Nedavah.

Question: Can a Chatas be brought as an Olah? (In the case of coins found halfway between nests and Olah pigeons, how can you use them as Olah offerings, when one of the pair in a nest is a Chatas?)

Answer (Chizkiyah citing R. Shimon ben Lakish): It is a stipulation of Beis Din that excess will be brought as Olos.

Question: How then does the woman atone?

Answer (R. Yitzchak): It is a stipulation of Beis Din that the one who supplies the nests (i.e. the bird sellers) must also supply replacements for those that become Pasul.

Question: Why did the Mishnah not also discuss the other possible cases of coins found between the boxes of monies of nests and wood and between the frankincense and the gold for the pans?

Answer: It was included within the general rule that we follow the closer one and when it is halfway, we are stringent.

(Mishnah): Coins found in front of the animal merchants are always considered Maaser (Behemah) and on Har HaBayis (the Temple Mount) they are considered Chulin.

And if found in Yerushalayim, throughout the year they are Chulin; on the festivals they are all Maaser.

If meat is found in the Azarah (Temple Courtyard) - if he found limbs, they are Olos; if they are pieces, they are Chatas offerings.

And if found in Yerushalayim, they are considered to be Shelamim.

Either way, they must be left for their 'form to change' (i.e. they are left until they pass their time limit for eating and they become Nosar) and then they can be taken to the place of burning.

If found outside Yerushalayim, if they are limbs, they are from carcasses; cut pieces are permitted. And at the time of the festival, when meat is in abundance, even limbs are permitted.

(Gemara) Question: Why did the Mishnah not say that coins found on Har HaBayis are Kodesh (as they probably came from the Lishkah)?

Answer (R. Bar and R. Chiya citing R. Yochanan): There is an assumption that a Kohen would not take any coins out of the Lishkah without first transferring its Kedushah onto an animal (i.e. by using it to buy an animal as a communal sacrifice).

The Mishnah taught that meat that is found in the Azarah - if he found limbs, they are Olos; if they are pieces, they are Chatas offerings.

(R. Elazar citing R. Hoshiyah): If he took his attention away from it, it must be left for its 'form to change'.

Support (R. Hoshiyah - our Mishnah): It must be left for its 'form to change' and then it can be taken to the place of burning.

(R. Yosi disagrees): Is this correct? Rather, you cannot eat it as perhaps, its form had changed (and become Nosar. You also cannot burn it as perhaps it is not yet Nosar). Therefore, you must leave it for its form to change and then take it out to the place of burning.

The Mishnah taught that if found outside Yerushalayim, if they are limbs, they are from carcasses; cut pieces are permitted.

(R. Krispa citing R. Yosi b'R. Chanina): The limbs are ruled to certainly be Neveilos (carcasses) and one who eats them receives lashes for this prohibition.

(Support): The Mishnah taught that if they are limbs, they are Neveilos and if they are cut pieces, they are permitted. Does that not mean that they may actually be eaten? Similarly, the Mishnah is ruling that limbs are certain Neveilos and one who eats them receives lashes.

(R. Krispa citing R. Yosi b'R. Chanina): If they were strung together, they are permitted (as only Kosher meat is strung together).

If nine stores sell Neveilah meat and one sells slaughtered meat; if a person is confused as to where he bought a certain piece of meat, he must be concerned that he bought the non-Kosher meat.

If he found the meat, we follow the majority.

If nine stores sell slaughtered meat and one sells Neveilah meat, if a person is confused, we are concerned that it is non-Kosher.

If he found the meat, we follow the majority.

(R. Yochanan): Meat found in the hands of a non-Jew is as if it was found in a public place (and we follow the majority).

R. Elazar bei R. Chagai was supporting R. Mana. He saw a certain Aramian chop a piece from his horse and give it to his son.

(R. Elazar to R. Mana): Was R. Yochanan speaking about this case?

(R. Mana to R. Elazar): R. Yosi said that it is only when he saw the non-Jew leaving the Jewish butchers.

A certain person in Tziporin went to buy meat from a butcher, but he would not give him any. He asked a Roman to buy there for him and he brought it to the person.

(Jew to the butcher): Did I not take it against your will?

(Butcher to Jew): And did I not give him Neveilah meat!

(R. Yirmiyah citing R. Chaninah): This story came before Rebbi and he said that he cannot prohibit all of the meat market in Tziporin (meaning that we do not believe the butcher).