Study Temurah folio 7B with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
״נדבה תעשה אתו״ — זה קדשי בדק הבית, ואין לי אלא נדבה, נדר מנין? תלמוד לומר: ״ולנדר״.
A vow offering differs from a gift offering in that if it dies prematurely, one is liable to replace the former but not the latter. The verse states: “Either a bull or a lamb that has anything too long or too short, you may offer it for a gift, and for a vow it should not be accepted” (Leviticus 22:23). The phrase “You may offer it for a gift” is referring to a blemished animal consecrated for Temple maintenance. And I have derived only that one may consecrate it in the manner of a gift; from where is it derived that one may consecrate it in the manner of a vow as well? The verse states: “You may offer it for a gift and for a vow.”
יכול אפילו קדשי מזבח? תלמוד לומר ״ולנדר לא ירצה״, זה קדשי מזבח. ואין לי אלא נדר, נדבה מנין? תלמוד לומר ״נדבה״. רבי אומר: ״לא ירצה״ — בהרצאת גופו הכתוב מדבר.
One might have thought that one can consecrate blemished animals even as offerings to be sacrificed on the altar. Therefore, the verse states: “And for a vow it should not be accepted.” This is referring to offerings sacrificed on the altar, for which acceptance is a relevant term. And I have derived only that one may not consecrate such an animal as a vow offering. From where is it derived that one may not do so as a gift offering? The verse states: “A gift…and for a vow it should not be accepted.” R' Yehuda HaNasi says: In employing the phrase “It should not be accepted,” the verse is speaking of consecration that depends upon the acceptance of the animal’s body, i.e., consecration as an offering. Nevertheless, they may be consecrated for Temple maintenance.