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5 [1] The prohibition against *me'ilah* applies whether one consecrates an article that is fit to be used for the improvement of the Temple, for that purpose, e.g., a stone or a beam, consecrates an article fit for the altar for the improvement of the Temple, e.g., sheep or doves, or consecrates an article that is fit to be used for the improvement of the Temple for the altar, e.g., a stone or a beam, or he consecrates for either of these purposes an article that is not fit for either of these purposes, e.g., he consecrated chickens, vinegar, brine, or land. This applies even if he consecrated a dungheap filled with fertilizer, dust, or ash. In all these instances, the prohibition against *me'ilah* applies from the time the entity was consecrated until it was redeemed if it is an article fit to be redeemed. [2] Any of the articles consecrated for the improvement of the Temple and those entities from entities consecrated to the altar for which the prohibition against *me'ilah* applies may be combined together to reach the minimum measure required for *me'ilah*. If one derives a *p'rutah's* worth of benefit from all of them, he violates the prohibition against *me'ilah*. [3] If one partook of consecrated food and fed a colleague, or derived benefit from a consecrated object and caused a colleague to benefit. His eating and his colleague's benefit or his colleague's eating and his benefit are all combined to make one liable for *me'ilah*. If a sum of benefit worth a *p'rutah* is reached, he violates the prohibition against *me'ilah*. [4] A combination making one liable for the prohibition against *me'ilah* can be made over an extended period of time.
What is implied? If one derived benefit from a consecrated article on one day and then derived benefit again after the passage of several years in one continuous state of not knowing, the two events are combined for a *p'rutah's* worth and he violates the prohibition against *me'ilah*. [5] The prohibition against *me'ilah* applies only to articles that have been separated from the earth. If, however, one benefits from consecrated earth or from consecrated articles attached to the earth, he does not violate the prohibition against *me'ilah* even if blemishes that entity.
What is implied? If one plows a consecrated field or sows it, he is exempt. If he takes its earth, derives benefit from it, and damages the earth, he violates the prohibition against *me'ilah*. A person who threshes in a consecrated field violates the prohibition against *me'ilah*, because its dust benefits the field. Thus he has benefited from the dust and damaged the field. Similarly, if one plowed a consecrated field in order to raise dust for grass that was planted there and he took the grass, he violates the prohibition against *me'ilah*.
A person who dwells in a cave that is consecrated or in the shade of a tree or dovecote that is consecrated does not violate the prohibition against *me'ilah*, even though he benefited. Similarly, when one consecrates a house that was built, a person who dwells in it does not violate the prohibition against *me'ilah*. When, however, a person consecrates wood and stones and builds a house, a person who dwells in it violates the prohibition against *me'ilah*, as will be explained. [6] The prohibition against *me'ilah* applies to produce that grows on consecrated property.
What is implied? If one consecrated a field and it produced grass or one consecrated a tree and it produced fruit, the prohibition against *me'ilah* applies. If, however, one consecrated an empty cistern and afterwards, it became filled with water, a dungheap and it became filled with waste, or a dovecote and it became filled with doves, since these are not the products of the consecrated articles, the prohibition against *me'ilah* does not apply with regard to them. Similarly, one may not benefit - but the prohibition against *me'ilah* does not apply to - waste and dung in a courtyard that was consecrated. What should be done with them? They should be sold and the proceeds given to the Temple treasury.
When a spring emerges in a consecrated field, it is forbidden to benefit from the water that emerges in the field, but one who derives benefit does not violate the prohibition against *me'ilah*. If the water emerges outside the field, it is permitted to benefit from it. When a willow grows in a consecrated field, it is forbidden to benefit from it, but the prohibition against *me'ilah* does not apply.
The following rules apply when an ordinary tree is growing next to a consecrated field and its roots emerge in that field. If there are up to sixteen cubits between it and the consecrated field, it is forbidden to benefit from the roots in the field, but one who benefits from them does not violate the prohibition against *me'ilah*. If the tree was more than sixteen cubits away from the field, one who benefits from the roots violates the prohibition against *me'ilah*.
The converse applies when a consecrated tree is growing next to an ordinary field and its roots emerge in that field. If the roots emerge within sixteen cubits, the prohibition against *me'ilah* applies with regard to them. If they emerge more than sixteen cubits away, one should not benefit from the roots in the ordinary field, but the prohibition against *me'ilah* does not apply with regard to them. [7] When there is a nest in the top of a consecrated tree that a fowl built from wood and grass and the like, one should not benefit from the nest and the eggs in it together with the chicks that require their mother. One who derives benefit does not violate the prohibition against *me'ilah*. [8] When one consecrates a forest, the prohibition against *me'ilah* applies to it in its entirety, the trees and the nests at the tops of the trees or between them. [9] When the Temple treasurers plant consecrated trees and cut them down, the prohibition against *me'ilah* applies to those small pieces of wood that were cut off when the trees were cut to size. The prohibition against *me'ilah* does not apply to the slivers, the sawdust, or to the *nivia* of the wood, i.e., a hard, round knot in the midst of the wood which resemble a wart, because it will not be useful for work. [10] When a person consecrates his servant, the prohibition against *me'ilah* does not apply to him, nor to his hair, even though his hair is fit to be cut off. The rationale is that the hair is still attached to the servant and as long as it is attached to him, it grows and increases in value. [11] When a person sows produce that was consecrated, he should redeem it when he sows it. Nevertheless, even if he does not redeem it, the produce that grows from it is not consecrated and the prohibition against *me'ilah* does not apply to it. If one derived benefit from other consecrated property, he may not pay the principal and an additional fifth from such produce. One is obligated to separate *challah* from bread made from such grain. [12] When water was placed on consecrated grape dregs for the first, second, and third times, it is forbidden to benefit from it, but one who benefits does not violate the prohibition against *me'ilah*. The fourth time, the mixture is permitted.
When does the above apply? When the dregs had been consecrated for the Temple's improvement. If they were consecrated for the altar, even from the fourth time onward, they are always forbidden. [13] When a person consecrates a hen for the altar, the prohibition against *me'ilah* applies to it and its eggs. When a person consecrates a donkey for the altar, the prohibition against *me'ilah* applies to it and its milk. When a person consecrates a dove for the improvement of the Temple, the prohibition against *me'ilah* applies to it and its eggs, as we explained. [14] When the tunics of the priestly garments have worn out, the prohibition against *me'ilah* applies to them, as it does to other consecrated objects. If they are new, since it is permitted to benefit from them, the prohibition against *me'ilah* does not apply to them. [15] The following rules apply to articles consecrated by gentiles. If he consecrated them for the improvement of the Temple, the prohibition against *me'ilah* applies. If they were consecrated for the altar, the prohibition against *me'ilah* does not apply according to Scriptural Law, for with regard to the sacrifices, Leviticus 1:2 states: "Speak to the children of Israel." It is, however, forbidden to benefit from them according to Rabbinic Law. [16] With regard to sound, appearance, and fragrance from a consecrated object, it is forbidden to benefit from them, but the prohibition against *me'ilah* does not apply.
When does the above apply? When one smelt the fragrance of the incense offering after its cloud ascended. If, however, he smelt the fragrance of the incense offering as its cloud ascends, he violates the prohibition against *me'ilah*.
Version: Mishneh Torah, trans. by Eliyahu Touger. Jerusalem, Moznaim Pub. c1986-c2007
Source: https://www.nli.org.il/he/books/NNL_ALEPH001020101/NLI
License: CC-BY-NC