Avodah Zarah, Daf Kaf Daled, Part 2
Introduction
The discussion now goes back to R. Eliezer s position that no sacrifices may be accepted from non-Jews.
יתיב ר’ אמי ורבי יצחק נפחא אקלעא דר’ יצחק נפחא פתח חד מינייהו ואמר וכן היה ר"א פוסל בכל הקרבנות כולן
R. Ammi and R. Isaac Nafha were sitting in the tent of R. Isaac Nafha. One of them began and said: Thus R. Eliezer forbade [animals bought from a non-Jew] for all sacrifices.
This is the position we saw before R. Eliezer disqualifies all animals bought from non-Jews from being used as a sacrifice.
פתח אידך מינייהו ואמר מאי אותיבו ליה חברוהי לר"א (ישעיהו ס, ז) כל צאן קדר יקבצו לך וגו’
אמר להן ר"א כולם גרים גרורים הם לעתיד לבא.
Thereupon the other one began and said: What difficulty did the others raise against R. Eliezer, All the flocks of Kedar shall be assembled for you, [The rams of Nebaioth shall serve your needs; They shall be welcome offerings on My altar] (Isaiah 60:7).
R. Eliezer replied: All these will become self-made proselytes in the time to come.
The other sages responded to R. Eliezer with a verse from Isaiah. According to this verse, in the future, all the flocks of Kedar, a land inhabited by non-Jews, will be brought to the Temple to be sacrifices. This proves that non-Jews can bring sacrifices.
R. Eliezer responds that in the future these nations will convert. This verse is thus not proof of non-Jews bringing sacrifices.
אמר רב יוסף מאי קרא (צפניה ג, ט) כי אז אהפוך אל עמים שפה ברורה וגו’
אמר ליה אביי ודלמא מעבודת כוכבים הוא דהדור בהו
אמר ליה רב יוסף לעבדו שכם אחד כתיב
R. Joseph said: What is the verse [for this]? For then will I turn to the peoples a pure language, [that they may all call upon the name of the Lord] (Zephaniah 3:9).
Abaye said to him: Perhaps this merely means that they will turn away from idolatry?
And R. Joseph answered him: The verse continues, and to serve Him with one consent.
R. Joseph uses the verse from Zephaniah to prove that the non-Jews will convert in the future. Abaye tries to interpret the verse as referring to simply turning away from idolatry, but not necessarily conversion. R. Joseph then uses the end of the verse to prove that it refers to conversion to Judaism, not just rejection of idolatry.
ורב זביד מתני הכי ותרוייהו אמרי וכן היה רבי אליעזר פוסל בכל הקרבנות
ותרוייהו אמרי ומאי אותיבו ליה חברוהי לרבי אליעזר כל צאן קדר יקבצו לך וגו’
אמר רבי אליעזר כולם גרים גרורים הם לעתיד לבא
ומאי קראה כי אז אהפוך אל עמים שפה ברורה לקרוא כלם בשם ה’
מתקיף לה רב יוסף ודלמא מעבודת כוכבים הוא דהדרי בהו
א"ל אביי לעבדו שכם אחד כתיב
This is how R. Papa reported it; but R. Zevid reported thus:
Both [R. Ammi and R. Isaac Nafha] said: Thus, R. Eliezer forbade [animal bought from non-Jews] for all sacrifices. And both of them said: How did his colleagues refute R. Eliezer? All the flocks of Kedar shall be gathered etc. , and R. Eliezer said: They will all become self-made proselytes in the time to come,
And what is the verse? For then will I turn to the peoples a pure language, that they may all call upon the name of the Lord
R. Joseph objected: Perhaps this merely Perhaps this merely means that they will turn away from idolatry?
Abaye said to him: The verse continues, to serve Him with one consent.
This is all the same report as above with merely some differences in how it is presented. We can see here that some amoraim (R. Papa and R. Zevid) had the same material but had it preserved in a different formula.