What did they do with the remainder of the incense? They would set aside from the terumah [an amount equal to] the arti-sans’ wages, and would redeem the incense with the artisans’ wages. Then they would give the incense to the artisans as their wages and repurchase it [from them] with [funds] from the new terumah.  If the new [shekalim] came in time, they purchase the incense with [funds from] the new terumah; if not, from the old.

If] one consecrated his possessions, and among them were things suitable for communal offerings, these [things] should be given to the artisans for their wages —- [these are] the words of R’ Akiva.  Said Ben Azzai to him: This is not the [same] method [described above]. Rather, they set aside from these [things an amount equal to] the artisans’ wages and redeem them with [funds set aside] for the artisans’ wages; then they give them to the artisans as their wages and repur-chase them with [funds from] the new terumah.

[If] one consecrated his possessions, and among them there was an animal suitable for the altar, either male or female —- R’ Eliezer says: The males should be sold to those needing burnt-offerings and the females should be sold to those needing peace-offerings; their proceeds should be used with the rest of the property for the upkeep of the Temple.  R’ Ye-hoshua says: The males themselves should be brought as burnt-offerings, but the females should be sold to those needing peace-offerings, burnt-offerings should be brought with their proceeds, and the rest of the property should be used for the upkeep of the Temple.  R’ Akiva says: I prefer R’ Eliezer’s view over R’ Yehoshua’s, because R’ Eliezer applies his [logi-cal] method uniformly whereas R’ Yehoshua differentiates.  Said R’ Papyas: I have been taught that both views are correct. Regarding one who consecrates explicitly, [the halachah is] according to R’ Eliezer; whereas regarding one who consecrates without explicit designation, [the halachah is] according to R’ Yehoshua.

[If] one consecrated [his] possessions, and among them were things suitable for the altar, [such as] wines, oils or fowl —- R’ Elazar says: They should be sold to those needing each particular item and their proceeds should be used for burnt-offerings, but the rest of the possessions should go to the upkeep of the Temple.

Once every thirty days they would set the price paid by the [treasury] chamber. Whoever undertook to supply fine flour at four [se’ah for a sela], and [the price subsequently] stood at [only] three [se’ah for a sela], must supply at four; [but if he undertook to supply at] three [se’ah for a sela], and [the price subsequently] stood at four, he must supply at four, for the Temple has the upper hand.  [Likewise,] if the fine flour became wormy, the loss is his; and if the wine soured, the loss is his. He does not receive his money until the altar atones.

These are the administrators who were in the Temple: Yochanan ben Pinchas over the tokens; Achiyah over the nesachim; Matisyah ben Shmuel over the lots; Pesachyah over the bird-offerings. [This] Pesachyah is Mordechai [of Megillas Esther;] so why is he called Pesachyah? Because he was able to open up [mysterious] matters and investigate them, and he knew sev-enty languages; Ben Achiyah over [the treatment of] stomach disorders; Nechunya, the digger of pits; Gevini, the crier; Ben Gever over the locking of the gates; Ben Bevai over the whip; Ben Arzah over the cymbal; Hugras, a Levi, over the singing; the Garmu family over the preparation of the Panim Bread; the Avtinas family over the preparation of the incense; Elazar over the curtains; and Pinchas over the vestments.

There may not be less than three treasurers [in the Temple] nor [less than] seven superiors; nor may financial authority be set up over the community with less than two [officers], except for Achiyah who was in charge of [the treatment of] stomach disorders and Elazar who was in charge of the curtains, because most of the community accepted them over itself.

There were four [different] tokens in the Temple, and inscribed upon them were [the Hebrew words for] “calf,” “ram,” “kid,” “sinner” [respectively].  Ben Azzai says: There were five, and inscribed upon them were [the] Aramaic [words for] “calf,” “ram,” “kid,” “indigent sinner,” “wealthy sinner.”  [The] “calf” [token] serves for nesachim of cattle, [whether] adult or young, male or female. [The] “kid” [token] serves for nesachim of the flock, [whether] adult or young, male or fe-male, except for adult rams. [The] “ram” [token] serves for nesachim of rams only. [The] “sinner” [token] serves for nesachim of the three animals [comprising the offering] of metzoraim.

Whoever required nesachim would go to Yochanan, administrator over the tokens, give him money, and receive a token from him. [Then] he would come to Achiyah, administrator over the nesachim, give him the token, and receive nesachim from him.  In the evening they would meet; Achiyah would take out the tokens and receive [the] corresponding [amount of] money. If they had anything left over, it belonged to the Temple [treasury]; but if there was a shortage, Yochanan would pay [the difference] from his own funds, for the Temple [treasury] has the upper hand.

[If] someone lost his token, they would have him wait until the evening. If they found [surplus funds] for him corresponding to his token, they would give him [his nesachim]; but if not, nothing was [given] to him.  They were inscribed with the date because of the deceptive ones.

There were two [collection] chambers in the Temple: One [was called] “the chamber of the discreet,” and the other [was called] “the utensil chamber.”  [What purpose did] “the chamber of the discreet” [serve?] the God fearing would de-posit [money] into it quietly, and the poor sons of good families supported themselves from it discreetly.  [What purpose did] “the utensil chamber” [serve?] whoever pledged a utensil [to the Temple] would toss it into this chamber, and once every thirty days the treasurers would open [the chamber]. Any utensil for which they found a use toward the upkeep of the Temple they would leave; the remainder would be sold for their value, and the proceeds would go for the chamber [holding the funds] for the upkeep of the Temple.