Talmud do Nehemiasza 2:20

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..

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..