Talmud su Esdra 4:3

MISHNAH: Even though they said that one does not take pledges from women, slaves, and minors, but if they gave the sheqel one accepts it from them. One does not accept from the Non-Jew and the Samaritan¹²²This is a statement in dispute as explained in the Halakhah. The argument behind the statement is that since the Temple tax is used for public sacrifices, only people for whom the sacrifices are brought may contribute., and from them one does not accept nests of male sufferers from gonorrhea, nests of female sufferers from flux, nests of women having given birth, and purification and reparation sacrifices¹²³This is the list of sacrifices which a Jew may only bring if he is obligated for them. Since a Non-Jew never is obligated to follow any pentateuchal rules other than the Noahide commandments, he never is eligible for these offerings. If a sacrifice is voluntary for Jews, it also is so for Non-Jews.. This is the principle: Anything which can be given as a vow or a gift one does accept from them; anything which\can be given neither as a vow nor a gift one does not accept from them. So it is spelled out by Ezra, it is not upon you and us to build our God’s House¹²⁴Ezra 4:3. This refers only to the sheqel..
The following are liable for agio¹⁴⁵Latin collybus, collubus, Greek κόλλυβος “exchange of coins, rate of exchange”, here used for the money changer’s fee.: Levites, Israelites, proselytes, and freedmen, but not priests, women, slaves, and minors¹⁴⁶Since these are obligated for the sheqel, they have to give exactly one didrachma piece. If they have other coins, they have to pay the fee for exchange in correct coins. But contributions of priests, women, slaves, and minors, are voluntary and not bound by the exact amount or exact coins and, therefore, do not have to be exchanged.. He who pays the sheqel for a slave, a woman, a priest, or a minor, is not liable. He who paid the sheqel for himself and another person is liable for one agio; Rebbi Meïr says, two agios¹⁴⁷For the rabbis, a person paying for two may pay a tetradrachma, R. Meïr requires two didrachmas.. He who gives a tetradrachma to receive back a sheqel is liable for two agios¹⁴⁸If he pays with a tetradrachma he should get back 2 denar minus the agio, set in Mishnah 7 either as an obolos (1/6 denar) or a semi-obolos. If he pays the money-changer’s fee separately, he has to pay for changing the common 2 denar into the less common didrachma..
A person who pays the sheqel for a poor person. a neighbor, or a dweller in his town is not liable for the agio, unless it is as a loan, then he is liable¹⁵⁶If he pays for himself and from his own money he also pays for others, all is one transaction and pays one transaction fee. But if he is reimbursed for his expense this is not an act of charity; therefore each payment is a separate transaction and incurs a separate fee.. Brothers who are partners¹⁵⁷In the Halakhah the reading from a different Mishnah is: “brothers or partners”, but B quoting the Mishnah here reads “brothers as partners”. As long as the father’s estate is not distributed, the surviving brothers are still considered children of their father; if the estate pays for their sheqel it is one transaction and incurs one fee. Calves born to the estate are considered property of one person and the tenth calf automatically becomes a sacrifice. If they distributed the estate but then decided to continue jointly to pursue the agricultural affairs of their father, they form a new partnership and follow the rules of partnerships. They are independent persons, each of whom has to pay his own fee, but all calves born are property of joint owners, not a single person, therefore the tenth calf or lamb (Lev. 27:32) is not sanctified. who are liable for the agio are not liable for animal tithe; if they are liable for animal tithe they are not liable for the agio. How much is the agio? A silver obolos¹⁵⁸1/6 of a Roman denar., the words of Rebbi Meïr; but the Sages say, half an obolos.

MISHNAH: Even though they said that one does not take pledges from women, slaves, and minors, but if they gave the sheqel one accepts it from them. One does not accept from the Non-Jew and the Samaritan¹²²This is a statement in dispute as explained in the Halakhah. The argument behind the statement is that since the Temple tax is used for public sacrifices, only people for whom the sacrifices are brought may contribute., and from them one does not accept nests of male sufferers from gonorrhea, nests of female sufferers from flux, nests of women having given birth, and purification and reparation sacrifices¹²³This is the list of sacrifices which a Jew may only bring if he is obligated for them. Since a Non-Jew never is obligated to follow any pentateuchal rules other than the Noahide commandments, he never is eligible for these offerings. If a sacrifice is voluntary for Jews, it also is so for Non-Jews.. This is the principle: Anything which can be given as a vow or a gift one does accept from them; anything which\can be given neither as a vow nor a gift one does not accept from them. So it is spelled out by Ezra, it is not upon you and us to build our God’s House¹²⁴Ezra 4:3. This refers only to the sheqel..
The following are liable for agio¹⁴⁵Latin collybus, collubus, Greek κόλλυβος “exchange of coins, rate of exchange”, here used for the money changer’s fee.: Levites, Israelites, proselytes, and freedmen, but not priests, women, slaves, and minors¹⁴⁶Since these are obligated for the sheqel, they have to give exactly one didrachma piece. If they have other coins, they have to pay the fee for exchange in correct coins. But contributions of priests, women, slaves, and minors, are voluntary and not bound by the exact amount or exact coins and, therefore, do not have to be exchanged.. He who pays the sheqel for a slave, a woman, a priest, or a minor, is not liable. He who paid the sheqel for himself and another person is liable for one agio; Rebbi Meïr says, two agios¹⁴⁷For the rabbis, a person paying for two may pay a tetradrachma, R. Meïr requires two didrachmas.. He who gives a tetradrachma to receive back a sheqel is liable for two agios¹⁴⁸If he pays with a tetradrachma he should get back 2 denar minus the agio, set in Mishnah 7 either as an obolos (1/6 denar) or a semi-obolos. If he pays the money-changer’s fee separately, he has to pay for changing the common 2 denar into the less common didrachma..
A person who pays the sheqel for a poor person. a neighbor, or a dweller in his town is not liable for the agio, unless it is as a loan, then he is liable¹⁵⁶If he pays for himself and from his own money he also pays for others, all is one transaction and pays one transaction fee. But if he is reimbursed for his expense this is not an act of charity; therefore each payment is a separate transaction and incurs a separate fee.. Brothers who are partners¹⁵⁷In the Halakhah the reading from a different Mishnah is: “brothers or partners”, but B quoting the Mishnah here reads “brothers as partners”. As long as the father’s estate is not distributed, the surviving brothers are still considered children of their father; if the estate pays for their sheqel it is one transaction and incurs one fee. Calves born to the estate are considered property of one person and the tenth calf automatically becomes a sacrifice. If they distributed the estate but then decided to continue jointly to pursue the agricultural affairs of their father, they form a new partnership and follow the rules of partnerships. They are independent persons, each of whom has to pay his own fee, but all calves born are property of joint owners, not a single person, therefore the tenth calf or lamb (Lev. 27:32) is not sanctified. who are liable for the agio are not liable for animal tithe; if they are liable for animal tithe they are not liable for the agio. How much is the agio? A silver obolos¹⁵⁸1/6 of a Roman denar., the words of Rebbi Meïr; but the Sages say, half an obolos.

Rebbi Joḥanan said, at the start¹³¹At the start of building the Temple, the situation described in the verse from Ezra. While the verse refers to Samaritans, the discussion here is about Gentile offerings. one accepts from them neither definite objects nor non-definite objects¹³²After the building was finished and funds are needed for its continual upkeep., and at the end one accepts from them definite objects but not non-definite objects¹³³Since the Torah clearly accepts Gentile sacrifices, Lev. 22:25, one also has to accept vessels or other objects inscribed with the Gentile donor’s name. But unspecified moneys for the continual upkeep of the Temple are reserved for and are a duty upon Jews.. Rebbi Simeon ben Laqish said, both at the beginning and at the end one accepts from them neither definite objects nor non-definite objects. A baraita¹³⁴Tosephta 1:7, Sifra Emor Parashah7(2), Babli Menaḥot73b; cf. Nazir9:1 Note 8. disagrees with Rebbi Joḥanan: “One does not accept from them voluntary gifts for Temple property for the upkeep of the Temple.” He explains it, both at the start and at the end, if it is for non-definite objects. A Mishnah¹³⁵Mishnah Arakhin1:3, where R. Meïr and R. Jehudah disagree about the status of a Gentile with respect to the rules detailed in Lev. 27:2–8. disagrees with Rebbi Simeon ben Laqish: Everybody agrees that they make vows and are objects of vows¹³⁶Since a voluntary sacrifice must be vowed to the Temple before it can be offered, Lev. 22:25 clearly implies that a Gentile’s vows are valid in a Jewish setting. It is stated that a Jew may make a vow whose object is a Gentile or which is conditioned on the actions of a Gentile.. He explains it for elevation offerings¹³⁷These are the only sacrifices which a Gentile unquestionably is able to bring. It is difficult to see how he could bring a well-being offering which as a family sacrifice has to be consumed by the pure family members. The Gentile, being biblically unable to be impure, cannot biblically be pure either.. One understands that he makes a vow to bring an elevation offering. Can he be the object of a vow for an elevation offering? No, if an Israel says, I undertake to bring an elevation offering, when a Gentile hears him and says, I am undertaking what he says¹³⁸While the Gentile is not the passive object of a vow, his vow is subsidiary to the Jew’s.. Does he not bring libations with it¹³⁹As required by Num. 15:1–15.? Is not the excess money given for libations used for vessels of Service? Then it turns out that he brought {money for} a definite object¹⁴⁰Nobody brings his libations to the Temple; he pays for them in the Temple; they are brought from the Temple’s stores, and the net proceeds are used to buy gold and silver vessels for the Temple. These are objects that could be engraved with the donor’s name.! Rebbi Yose ben Rebbi Abun objected, did we not state that they may offer their value¹⁴¹While not mentioned in Lev. 27:2–8, in fact this is what money donations to the Temple are used for.? Are offerings of one’s value not for the upkeep of the Temple¹⁴²The person making the vow of his value is intent to give the money to the worship; what actually is done with the money is not of interest to him.? It is as you are saying there, his intent was for Heaven; automatically it will be used for the upkeep of the Temple¹⁴³Similarly, the excess money given for libations goes into a big pot where the individual contributions are no longer recognizable; no donor’s plate can be affixed to any vessel bought with such money.; so here you are saying, his intent was for Heaven; automatically it will be used for vessels of Service. How does Rebbi Simeon ben Laqish treat this? He explains, it is not upon you and us to build our God’s House. Rebbi Ḥilkiah said, Rebbi Simon asked: Does this imply that one does not accept from them¹⁴³Similarly, the excess money given for libations goes into a big pot where the individual contributions are no longer recognizable; no donor’s plate can be affixed to any vessel bought with such money. for an aqueduct, or the city walls, or its towers, because of you have no part, nor rightful claim, nor memorial, in Jerusalem¹⁴⁴Neh. 2:20..