The commandment of the addition of a fifth for one who eats from the consecrated or misappropriates it: That one who benefits from the consecrated (see Sefer HaMitzvot, Positive Commandments 118) pay — it is one whether it is the consecrated [foods] of the altar or the consecrated things of the [Temple], and even lower level consecrated [foods] or if he eats the consecrated inadvertently, meaning the priestly tithe — all that he eats or benefits from it, with the addition of a fifth. And he [also] brings a sacrifice for his inadvertent transgression — a ram of two sela or more — and this is what is called the guilt-offering of misappropriations, and it is one of five definite guilt-offerings. [The source of adding the fifth is] as it is stated (Leviticus 5:15), “A soul that misappropriates a misappropriation, etc. he shall bring his guilt-offering, etc.” And it is stated (Leviticus 5:16), “And that which he has sinned from the consecrated he shall pay, and its fifth shall he add to it.”
It is from the roots of the commandment [that it is to put trepidation and awe upon every person about approaching holy things. And we have already written above (Sefer HaChinukh 95, 101) [about] the benefit for people of awe and aggrandizement of the holy.
From the laws of the commandment is that which our Rabbis, may their memory be blessed, said (Kiddushin 54b) [regarding] one who misappropriates after someone misappropriates: if the first was inadvertent, the latter is exempt — since the consecrated already became desanctified once the first became liable for payment and a sacrifice. But if the first was volitional — which is not in the category of a sacrifice — the latter is in the category of misappropriation. And there is only misappropriation after misappropriation of the consecrated with a beast or ministering vessels alone (Meilah 19b). And one who takes a coin [of minimal value] from the consecrated in order that it be his does not misappropriate until he spends it on his wants. If he gives it to his fellow, he has misappropriated, and his fellow has not misappropriated — as there is only misappropriation after misappropriation with a beast or vessels alone, as we said.
And the laws of misappropriation are whether with the consecrated for the altar or the consecrated of the [Temple] upkeep. And the measure of misappropriation is [the value of] a small coin (Meilah 18a). There is no misappropriation for those things that have become permissible to eat among the sacrifices — such as meat of the sin-offering and guilt-offering after the sprinkling of their blood; or the two breads after the sprinkling of the blood of the two lambs. Even if a commoner ate from one of these and similar to them — since they are permissible for some people to benefit from, anyone who benefits from them has not misappropriated. And even if they became disqualified and forbidden to eat — since there was a time that they were permitted — one is not [any longer] liable for misappropriation for them. If he is in doubt if he misappropriated or did not misappropriate, he is exempted from the payments and from the sacrifice. The payment of the principal and the bringing of the guilt-offering impede the atonement, but not the fifth; as it is stated about the ram of the guilt-offering (Leviticus 5:16), “and he shall be forgiven” — the ram and the guilt-offering impede, but the fifth does not impede [it]. And once the one who adds has added the fifth, if he benefited from the fifth, he adds a fifth to [the] fifth; since it is considered like the beginning of the consecrated things. And the fifth is one of four [parts] of the principal, [such that] it and its fifth are five. And the rest of its details are elucidated in Meilah and Temurah.
And [it] is practiced at the time of the [Temple] by males and females. And one who transgresses it and ate or benefited [the value of] a small coin from the consecrated by the execution of an act volitionally is lashed and only pays what he lessened from the consecrated, since volitional transgression does not have the addition of a fifth. And the warning of misappropriation to administer lashes upon him is from that which is written (Deuteronomy 12:17), “You may not eat in your gates,” and as we will write with God’s help in the Order of Re’eh. [But if] he misappropriated inadvertently he pays that which he benefited from, adds a fifth and brings a sacrifice, as we have written.
מִצְוַת תּוֹסֶפֶת חֹמֶשׁ לְאוֹכֵל מִן הַהֶקְדֵּשׁ אוֹ מוֹעֵל בּוֹ – לְשַׁלֵּם כָּל הַנֶּהֱנֶה מִן הַהֶקְדֵּשׁ (עי, סהמ"צ עשה קיח), אֶחָד קָדְשֵׁי מִזְבֵּחַ וְאֶחָד קָדְשֵׁי הַבַּיִת וְאַף בְּחֶרְמֵי כֹּהֲנִים וְכֵן בְּקָדָשִׁים קַלִּים, אוֹ אוֹכֵל קֹדֶשׁ בִּשְׁגָגָה, כְּלוֹמַר הַתְּרוּמָה, כָּל מָה שֶׁאָכַל אוֹ נֶהֱנָה מִמֶּנּוּ בְּתוֹסֶפֶת חֹמֶשׁ, וְיָבִיא קָרְבָּן עַל שִׁגְגָתוֹ אַיִל בִּשְׁנֵי סְלָעִים אוֹ יוֹתֵר, וְהוּא הַנִּקְרָא אֲשַׁם מְעִילוֹת, וְהוּא אֶחָד מֵחָמֵשׁ אֲשָׁמוֹת וַדָּאוֹת הַיְּדוּעִים, שֶׁנֶּאֱמַר (ויקרא ה טו) נֶפֶשׁ כִּי תִמְעֹל מַעַל וְגוֹ', וְהֵבִיא אֶת אֲשָׁמוֹ וְגוֹ'. וְנֶאֱמַר (שם טז) וְאֵת אֲשֶׁר חָטָא מִן הַקֹּדֶשׁ יְשַׁלֵּם וְאֶת חֲמִישִׁתוֹ יוֹסֵף עָלָיו.
The commandment of the addition of a fifth for one who eats from the consecrated or misappropriates it: That one who benefits from the consecrated (see Sefer HaMitzvot, Positive Commandments 118) pay — it is one whether it is the consecrated [foods] of the altar or the consecrated things of the [Temple], and even lower level consecrated [foods] or if he eats the consecrated inadvertently, meaning the priestly tithe — all that he eats or benefits from it, with the addition of a fifth. And he [also] brings a sacrifice for his inadvertent transgression — a ram of two sela or more — and this is what is called the guilt-offering of misappropriations, and it is one of five definite guilt-offerings. [The source of adding the fifth is] as it is stated (Leviticus 5:15), “A soul that misappropriates a misappropriation, etc. he shall bring his guilt-offering, etc.” And it is stated (Leviticus 5:16), “And that which he has sinned from the consecrated he shall pay, and its fifth shall he add to it.”
מִשָּׁרְשֵׁי הַמִּצְוָה. לָתֵת אֵימָה וְיִרְאָה עַל כָּל אָדָם מֵהִתְקָרֵב בְּעִנְיְנֵי הַקֹּדֶשׁ. וּכְבָר כָּתַבְנוּ לְמַעְלָה (מצוה צה קא) תּוֹעֶלֶת הַיִּרְאָה וְהַהַגְדָּלָה בַּקֹּדֶשׁ אֶל בְּנֵי אָדָם.
It is from the roots of the commandment [that it is to put trepidation and awe upon every person about approaching holy things. And we have already written above (Sefer HaChinukh 95, 101) [about] the benefit for people of awe and aggrandizement of the holy.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (קידושין נד ב) שֶׁהַמּוֹעֵל אַחַר הַמּוֹעֵל אִם הָרִאשׁוֹן בִּשְׁגָגָה הָאַחֲרוֹן פָּטוּר, לְפִי שֶׁכְּבָר נִתְחַלֵּל הַהֶקְדֵּשׁ אַחַר שֶׁהָרִאשׁוֹן נִתְחַיֵּב בְּתַשְׁלוּמִין וּבְקָרְבָּן. וְאִם הָרִאשׁוֹן בְּמֵזִיד שֶׁאֵינוֹ בְּתוֹרַת קָרְבָּן הָאַחֲרוֹן בְּתוֹרַת מְעִילָה. וְאֵין (מעילה יט ב) מוֹעֵל אַחַר מוֹעֵל בְּמֻקְדָּשִׁים אֶלָּא בִּבְהֵמָה וּכְלֵי שָׁרֵת בִּלְבַד. וְהַנּוֹטֵל פְּרוּטָה מִן הַהֶקְדֵּשׁ עַל מְנָת שֶׁהִיא שֶׁלּוֹ לֹא מָעַל, עַד שֶׁיּוֹצִיאֶנָּה בַּחֲפָצָיו. נְתָנָהּ לַחֲבֵרוֹ הוּא מָעַל וַחֲבֵרוֹ לֹא מָעַל, שֶׁאֵין מוֹעֵל אַחַר מוֹעֵל אֶלָּא בִּבְהֵמָה וְכֵלִים כְּמוֹ שֶׁאָמַרְנוּ.
From the laws of the commandment is that which our Rabbis, may their memory be blessed, said (Kiddushin 54b) [regarding] one who misappropriates after someone misappropriates: if the first was inadvertent, the latter is exempt — since the consecrated already became desanctified once the first became liable for payment and a sacrifice. But if the first was volitional — which is not in the category of a sacrifice — the latter is in the category of misappropriation. And there is only misappropriation after misappropriation of the consecrated with a beast or ministering vessels alone (Meilah 19b). And one who takes a coin [of minimal value] from the consecrated in order that it be his does not misappropriate until he spends it on his wants. If he gives it to his fellow, he has misappropriated, and his fellow has not misappropriated — as there is only misappropriation after misappropriation with a beast or vessels alone, as we said.
וְדִינֵי הַמְּעִילָה בֵּין בְּקָדְשֵׁי מִזְבֵּחַ בֵּין בְּקָדְשֵׁי בֶּדֶק הַבַּיִת. וְשִׁעוּר (שם יח א) מְעִילָה בְּשָׁוֶה פְּרוּטָה. דְּבָרִים שֶׁהֻתְּרוּ בַּאֲכִילָה מִן הַקָּרְבָּנוֹת, כְּגוֹן בְּשַׂר חַטָּאת וְאָשָׁם אַחַר זְרִיקַת דָּמָן אוֹ שְׁתֵּי הַלֶּחֶם אַחַר זְרִיקַת דַּם שְׁנֵי הַכְּבָשִׂים, אֵין בָּהֶן מְעִילָה, אֲפִלּוּ אָכַל הַזָּר מֵאֵלּוּ וְכַיּוֹצֵא בָּאֵלּוּ, הוֹאִיל וְהֵן מֻתָּרִין לְמִקְצָת בְּנֵי אָדָם לֵהָנוֹת בָּהֶן, כָּל הַנֶּהֱנֶה מֵהֶן לֹא מָעַל, וַאֲפִלּוּ נִפְסְלוּ וְנֶאֶסְרוּ בַּאֲכִילָה הוֹאִיל וְהָיְתָה לָהֶם שְׁעַת הֶתֵּר, אֵין חַיָּבִין עֲלֵיהֶן מְעִילָה. נִסְתַּפֵּק לוֹ אִם מָעַל אוֹ לֹא מָעַל, פָּטוּר מִתַּשְׁלוּמִין וְקָרְבָּן. וְתַשְׁלוּמֵי הַקֶּרֶן וַהֲבָאַת הַקָּרְבָּן מְעַכְּבִין הַכַּפָּרָה וְלֹא הַחֹמֶשׁ, שֶׁנֶּאֱמַר בְּאֵיל הָאָשָׁם וְנִסְלַח לוֹ, אַיִל וְאָשָׁם מְעַכְּבִין וְאֵין הַחֹמֶשׁ מְעַכֵּב. וְאַחַר שֶׁהוֹסִיף הַמּוֹסִיף הַחֹמֶשׁ אִם נֶהֱנָה בַּחֹמֶשׁ אַחַר כָּךְ מוֹסִיף חֹמֶשׁ עַל חֹמֶשׁ, דְּכִתְחִלַּת הֶקְדֵּשׁ הוּא חָשׁוּב. וְהַחֹמֶשׁ הוּא אֶחָד מֵאַרְבָּעָה עַל הַקֶּרֶן עַד שֶׁיְּהֵא הוּא וְחֻמְשׁוֹ חֲמִשָּׁה. וְיֶתֶר פְּרָטֶיהָ מְבֹאָרִים בִּמְעִילָה וּבִתְמוּרָה.
And the laws of misappropriation are whether with the consecrated for the altar or the consecrated of the [Temple] upkeep. And the measure of misappropriation is [the value of] a small coin (Meilah 18a). There is no misappropriation for those things that have become permissible to eat among the sacrifices — such as meat of the sin-offering and guilt-offering after the sprinkling of their blood; or the two breads after the sprinkling of the blood of the two lambs. Even if a commoner ate from one of these and similar to them — since they are permissible for some people to benefit from, anyone who benefits from them has not misappropriated. And even if they became disqualified and forbidden to eat — since there was a time that they were permitted — one is not [any longer] liable for misappropriation for them. If he is in doubt if he misappropriated or did not misappropriate, he is exempted from the payments and from the sacrifice. The payment of the principal and the bringing of the guilt-offering impede the atonement, but not the fifth; as it is stated about the ram of the guilt-offering (Leviticus 5:16), “and he shall be forgiven” — the ram and the guilt-offering impede, but the fifth does not impede [it]. And once the one who adds has added the fifth, if he benefited from the fifth, he adds a fifth to [the] fifth; since it is considered like the beginning of the consecrated things. And the fifth is one of four [parts] of the principal, [such that] it and its fifth are five. And the rest of its details are elucidated in Meilah and Temurah.
וְנוֹהֶגֶת בִּזְמַן הַבַּיִת בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עָלֶיהָ וְאָכַל אוֹ נֶהֱנָה בַּעֲשִׂיַּת מַעֲשֶׂה מִן הַהֶקְדֵּשׁ בְּשָׁוֶה פְּרוּטָה בְּמֵזִיד לוֹקֶה וּמְשַׁלֵּם מָה שֶׁחִסֵּר מִן הַהֶקְדֵּשׁ הַקֶּרֶן לְבַד, כִּי הַמֵּזִיד אֵינוֹ בְּתוֹסֶפֶת חֹמֶשׁ. וְאַזְהָרָה שֶׁל מְעִילָה לְהַלְקוֹתוֹ מִדִּכְתִיב (דברים יב יז) לֹא תוּכַל לֶאֱכֹל בִּשְׁעָרֶיךָ, וּכְמוֹ שֶׁנִּכְתֹּב בְּעֶזְרַת הַשֵּׁם בְּסֵדֶר רְאֵה. מָעַל בִּשְׁגָגָה מְשַׁלֵּם מַה שֶּׁנֶּהֱנָה וּמוֹסִיף חֹמֶשׁ וּמֵבִיא קָרְבָּן כְּמוֹ שֶׁכָּתַבְנוּ.
And [it] is practiced at the time of the [Temple] by males and females. And one who transgresses it and ate or benefited [the value of] a small coin from the consecrated by the execution of an act volitionally is lashed and only pays what he lessened from the consecrated, since volitional transgression does not have the addition of a fifth. And the warning of misappropriation to administer lashes upon him is from that which is written (Deuteronomy 12:17), “You may not eat in your gates,” and as we will write with God’s help in the Order of Re’eh. [But if] he misappropriated inadvertently he pays that which he benefited from, adds a fifth and brings a sacrifice, as we have written.