The Nedavah-Offering (Freewill Offering)

The Nedavah-Offering

A Nedavah-Offering is any sacrifice or giving to God. This is what many Christians mean when they offer a "Sacrifice of praise". You may offer anything whatsoever as a Nedavah-Offering. Vows are a votive sacrifice, the particular animal having been unspecified when the vow was made; in a Nedavah-Offering a particular animal was specified at the time of the vow. The difference is that in the former case, if the animal which he subsequently dedicates dies or is rendered unfit before it is sacrificed, he must bring another; but in the latter case he has no further obligation.

When a man brings a Nedavah-Offering, part of the ritual consists in his laying hands upon the head of the animal. Vows and Nedavah-Offerings are sacrifices, and Scripture, by coupling these with tithes, shows that they are the same, according to Talmud. Talmud has the funniest way of Scripture twisting whenever sacrifices are discussed. What is the authority [in the Scripture] for these rules?

Rosh Hashanah 5b As our Rabbis have taught: ‘When thou shalt vow a vow: this tells me only [the rule for] a vow; how do I know that a Nedavah-Offering is also included? We have here the term "vow" and in another place we find the expression if a vow or a free will offering; just as there a Nedavah-Offering goes with the vow, so here, a Nedavah-Offering goes with it. To HASHEM thy God: this indicates money valuations, valuations, devoted things, and consecrated things. Thou shalt not be slack to pay it: it, but not its substitute. For he will surely require it: this indicates Chatat-Offerings, trespass offerings, Olah-offerings and Shelamim. HASHEM thy God: this indicates charity contributions, tithes and firstborn. From thee: this indicates gleanings, forgotten sheaves and corners of the field. And it will be sin in thee; but not sin in thy offering.
Rosh Hashanah 6a In making a vow a man said, ‘I undertake to bring such-and-such an offering’; in making a Nedavah-Offering he said, ‘I undertake to bring this animal as an offering’. All these as distinct from the vow and Nedavah-Offerings were an obligation the fulfillment of which could be demanded. The Olah-Offerings and Shelamim referred to are those which were brought as an additional offering on the festival. If they had been already set aside, they could be brought on a subsequent festival. Our Rabbis taught: ‘That which is gone out of thy lips: this is an affirmative precept. Thou shalt observe: this is a negative precept. And do: this is an injunction to the Beth din to make thee do, According as thou hast vowed: this means a vow. To HASHEM thy God: this means Chatat-Offerings and trespass offerings, Olah-Offerings and Shelamim. A Nedavah-Offering: this has its literal meaning. Even that which thou hast promised: this means things sanctified for the repair of the Temple. With thy mouth: this means charity.’

Rosh Hashanah 6a But how can you say that [one set of texts is] where he has pledged himself but not yet set aside, seeing that ‘Nedavah-Offering’ is mentioned, and we have learnt, What is a vow? When a man says, I pledge myself to bring a Olah-Offering. What is a Nedavah-Offering? Where a man says, I declare this to be a Olah-Offering. What is the difference [in practice] between a vow and a Nedavah-Offering? If [an animal set aside to perform] a vow dies or is stolen, he has to replace it, but if a Nedavah-Offering dies or is stolen he is not bound to replace it! Raba replied: You can find a Nedavah-Offering of this kind in the case where he said, ‘I pledge myself to bring a Olah-Offering on condition that I shall not be obliged to replace it’. ‘"With thy mouth": this is charity’. Raba said: For [paying] charity offerings one becomes liable at once. What is the reason? Because the poor are waiting. Surely this is obvious? [Not so, since] you might think that, as charity is mentioned in the passage dealing with offerings, [it need not be paid] till three festivals have elapsed, as in the case of offerings. We are therefore told that this is not so. Only the others [the offerings] were made by the All-Merciful dependent on the festivals, but this [charity] is not so, because the poor are waiting.

Yoma 34b Rabbi said: For the evening sacrifice from the morning sacrifice! It is quite right according to the Rabbis, for that is written [specifically] in connection with the continual offering of the evening, but what is the ground of Rabbi's statement? Rabbah b. Ulla said: Scripture said: ‘For the one lamb’. Now which is the lamb in connection with which the word ehad [one] is used? Say: It is the lamb of the continual offering of the morning. And what do the Rabbis [reply]? ‘Ehad’, i.e., the unique, the best of the flock. And [what is] Rabbi's [answer]? He infers that from: And all your choice vows. And the Rabbis? One speaks of freewill-[offerings], the other of obligatory [offerings] and both need special mention.

Chagigah 8a Our Rabbis taught: [It is written], And thou shalt rejoice in thy feast. This includes all kinds of rejoicing as [festival] rejoicing. Hence the Sages said: Israelites may fulfill their obligation with vow offerings, Nedavah-Offerings and tithe of cattle; and the priests with Chatat-Offering and Asham-Offering, and with firstlings, and with the breast and the shoulder; one might [think] also with bird offerings and Minchah-offerings, [therefore] Scripture teaches: ‘And thou shalt rejoice in thy feast’.

So, at this point, you see by now the differences between all the sacrifices? One of the biggest difference is that a freewill sacrifices was never offered on a festival; Todah-Offerings could be done instead. But, I suggest, (human nature being what it is) that since obligatory offerings were commanded on the festivals, most people put off any offerings until after festivals, or in those horrible dry spells between. Why? Because "Oh no junior, we're already offering a bull at Festival. We can offer a Nedavah-Offering after festival." You know, parents.

Great care is to be given to sacrifices and vows! Although vows are essentially separate from Obligatory offerings, they fall under the rules of usage and offerings, although the procedure is different. One may not offer the runt of the herd, or an animal in less than pristine health or physical condition. "Well, this calf's about had it. Might as well sacrifice it to HASHEM ." It can be seen that this negative commandment was eventually trespassed by Israel, as seen in the Book of Mal’akhi. A telling remark was given by HASHEM in that book. "Offer that calf to your king for his table, and see what thanks you'll get." This is a val chomer argument: If it will anger your human king, how much more will it offend the King of Kings, blessed be He?

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