5620 —הגנת פסק הרמב"ם על קבלת קרבנות מגויים

[Tammuz 5717?] (In haste) A note for the love of the matter – in the attached sheet (page 9) to your letter regarding your first commentary. At its beginning, quoting 'Amar Rabbi Yosi,' there remains a difficulty regarding the Rambam. In my opinion, there is no difficulty, for it must be said that according to this Tosefta, even after the fact, we do not accept [the offering], as it concludes: 'And if he consecrated it, his consecration is valid,' and does not say anything stronger, such as 'if he consecrated it, we accept.' In Arakhin 6a, there is a different Baraita, as is evident since it is stated in different language. See there in Shitah Mekubetzet. There is no need for what was forced in Kehillas Yaakov and he does not differentiate etc. What is explained in Taklin Chadatin and Avnei Ezer etc. needs further study. Apparently, they follow the sugya in Arakhin there, page 2b at 'Aval.' And it seems to me that this also follows Rabbi Yochanan ben Zakkai etc. – It seems to me that (according to Rashi's commentary) it only follows Rabbi Yochanan ben Zakkai. For according to the opinion that Kohanim are exempt from Machatzit HaShekel, there is no need to explain that their exemption from Kalbon is like women. Especially based on Rashi's language here as quoted in Melechet Shlomo.

The letter is addressed to Moreinu HaRav Ephraim Zev Graboz.

Yerushalmi Shekalim with commentary by Rabbi Shlomo Sirilio and Harav Ephraim MeHaRaZ Graboz mentioned above (Jerusalem 5718).

Meanwhile I wrote what seemed apparent from the letter without reviewing the Rambam’s sources in Hilchot Arakhin chapter 1 halacha 11: "A non-Jew who says 'my value upon me' or 'the value of so-and-so,' gives according to his vow; but it does not go into the Temple treasury because we do not accept donations or vows from non-Jews for strengthening Bedek HaBayit or Bedek Yerushalayim—as it says: 'Not for you and us to build a house' (Ezra 4:3), and as it says: 'And you have no portion or righteousness or remembrance in Jerusalem' (Nehemiah 2:20)." That means even after the fact we do not accept from a non-Jew. But in Gemara Arakhin 6a it appears that after the fact we do accept? The Rebbe explains that Rambam bases himself on the Tosefta whose view is also that even after the fact we do not accept from them.

Rabbi Shlomo Sirilio.

Summary

The Rebbe clarifies how Rambam’s ruling about offerings from non-Jews aligns with earlier sources and interpretations, emphasizing careful analysis of Tosefta and Gemara distinctions when resolving apparent contradictions.