Несмотря на то, что они сказали, что обещания не берутся у женщин, рабов или несовершеннолетних, если они дают шекель, его берут у них [при условии, что они передают его общине полностью, чтобы коммунальное пожертвование не исходило от индивидуума ( подарок)]. Если идолопоклонники и кауты хотят отдать шекель, он не берется у них. Так же как и жертвы птиц Завим и Завот [горлицы и молодые голуби, принесенные Завимом и Завотом. Это относится только к «Кутитам», к Завиму и Завоту, не получающим идолопоклонников], (и не от птичьих жертвоприношений) йольдот (женщин, которые только что родили), ни от греховных жертв, ни от вины, взятых у них; но от них берутся обеты и подношения. Это правило: все, что обещано или пожертвовано (для жертвенника), взято у них; все, что не пообещано или пожертвовано, не взято у них. [Как мы узнали (Менахот 73b) (Левит 22:18): «Человек, человек»—включить язычников, которые клянутся обетами и подношениями как израильтянин. Это говорит мне только о всесожжении, а именно. (Там же): «которые они преподнесут Господу как всесожжение». Откуда я получаю (то же самое для) мирных предложений? Из (там же): «Из всех их обетов». Откуда мне брать птиц и подношения, вино, ладан и дрова? Из (там же): «всех их обетов и всех пожертвований по свободной воле.] И, таким образом, об этом говорится в Ездре, [когда Кутиты хотели помочь им и послали к ним (Ездра 4: 2):» Давайте построим (Храм) с вами, потому что, как и вы, мы будем искать Б-га и т. Д. »Что они ответили?] (Там же. 4):« Не нам с вами строить дом для наших G d "[в партнерстве. У вас нет части, гранта или памяти в Иерусалиме.]
Bartenura on Mishnah Shekalim
מקבלין מידם – and with the condition that they will hand them over to the community completely for just as a community sacrifice is not offered by an individual.
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English Explanation of Mishnah Shekalim
Introduction
Most of this mishnah deals with Gentiles who wish to make donations to the Temple. We should note that this was a sensitive and realistic issue in the Second Temple Period. There were some groups of Jews, notably the Dead Sea Sect, which adamantly opposed accepting donations from the Gentiles. A quote from the book of Ezra which we will see below also seems to express this approach. In contrast, the rabbis are more open to Gentile donations. In fact, I don’t believe that they were opposed in principle. Rather they felt that when their understanding of the Torah allowed such donations, it was sanctioned. The rabbis seem to be trying to walk a fine line to make Jews responsible for the ultimate upkeep of the Temple and yet to not totally exclude Gentiles from participating in what they may have perceived as worship to the one, true, God.
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Bartenura on Mishnah Shekalim
קיני זבים וזבות – turtle-doves and young pigeons that men with flux and women with discharges bring and it speaks of Cutheans alone, for men with flux and women with discharges are not with idolaters.
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English Explanation of Mishnah Shekalim
Even though they said, “they don’t exact pledges from women, slaves or minors, [yet] if they paid the shekel it is accepted from them. We learned in mishnah three that women, slaves and minors are exempt from paying the half-shekel, and hence pledges are not taken from them to get them to pay their shekels. In our mishnah we learn that shekels are accepted from them. As we stated above with regard to the priest, as long as they give the shekel with the intent of it becoming a communal possession, the shekels can be used to buy public sacrifices. The only problem would be if they gave it thinking that they were making an individual donation for a public sacrifice. In such a case, their shekels would have to be rejected, since public sacrifices must come from only public money.
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Bartenura on Mishnah Shekalim
כל שהוא נידר ונידב מקבלין מידם – as it teaches in a Baraitha (Talmud Menahot 73b): (Leviticus 22:18): “When any man (איש איש) [of the house of Israel or of the strangers in Israel presents a burnt offering as his offering for any of the votive or any of the freewill offerings that they offer to the LORD],” to include the non-Jews who offer votive or freewill offerings like an Israelite. But I don’t have anything other than a burnt offering, as it is written (Leviticus 22:18): “that they present a burnt offering as his offering”. From where do I learn peace offerings? The inference teaches us “for any of the votive”. From were do we include the bird offerings and the meal offerings and the wine and the frankincense and the wood? The inference teaches us: “for any of the votive or any of the freewill offerings that they offer to the LORD.”
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English Explanation of Mishnah Shekalim
If a non-Jew or a Samaritan paid the shekel they do not accept it from them. In contrast, shekels given by non-Jews or Samaritans are rejected. This is so that the public sacrifices, which come to afford atonement for the entire Jewish people, should paid for by the Jewish people themselves. As we shall see below, other sacrifices are accepted from non-Jews.
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Bartenura on Mishnah Shekalim
וכן הוא מפורש על ידי עזרא – for the Cutheans wanted to assist them (i.e., the Jews), and they sent to them (Ezra 4:2): “Let us build with you, for we too worship your God [having offered sacrifices to Him since the time of Esarhaddon of Assyria who brought us here].” What did they respond to them? (Ezra 4:3): “It is not for you and for us to build a House [to our God, but we alone will build it to the LORD God of Israel, In accord with the charge that the king, King Cyrus of Persia, laid upon us]” together to our God, for you have no portion or righteousness or memory in Jerusalem.
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English Explanation of Mishnah Shekalim
And they do not accept from them the bird-offerings of zavin or bird-offerings of zavot or bird-offerings of women after childbirth, This section refers to sacrifices which a person must bring at the end of their period of impurity. The Yerushalmi explains that the mishnah here teaches that Samaritans, who are in some matters considered Jews, do not bring these sacrifices. Assumedly the reason is that they do not count the period of their impurity correctly, and hence they bring the sacrifices at the wrong time. Gentiles cannot bring these sacrifices because they are not obligated for them.
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English Explanation of Mishnah Shekalim
Or sin-offerings or guilt-offerings. There are two different versions of this mishnah and the two differ with regard to whether sin and guilt offerings are accepted. According to one version they are not accepted from Gentiles or Samaritans because these are sacrifices cannot be donated (see below). Rather these are two types of atonement offerings incurred by people for various sins, and these laws govern only Jews. The other version says that guilt and sin offerings are accepted. According to this version, the line refers only to Samaritans, from whom these offerings are accepted in the hope that they will repent and return to being “real Jews.”
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English Explanation of Mishnah Shekalim
But vow-offerings and freewill-offerings they do accept from them. This is the general rule: all offerings which can be made as a vow-offering or a freewill-offering they do accept from them, but offerings which cannot be made as a vow-offering or a freewill-offering they do not accept from them. A “vow offering” is when one says, “I vow to bring an offering.” A “free-will offering” is when one says, “I vow to bring this animal.” Both types of sacrifices are accepted from Gentiles and Samaritans. This halakhah is derived midrashically from Leviticus 22:18, which twice uses the word “ish” (man). The double appearance is taken to mean that these offerings are accepted from both Jews and Gentiles alike.
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English Explanation of Mishnah Shekalim
And thus it is explicitly stated by Ezra, as it is said: “You have nothing to do with us to build a house unto our God” (Ezra 4:3). In the preceding verses in Ezra some enemies of the Jews come to Zerubbabel and the chiefs of the clans and say, “Let us build with you, since we too worship your God.” The Jewish leaders respond, “It is not for you and us to build a House to our God, but we alone will build it to the Lord God of Israel.” From here the rabbis conclude that non-Jews may not participate in the funding of the public sacrifices. However, as we noted above, other types of sacrifices are accepted from them.
