1. Hebrew Bible, Psalms, 24.1 (9th cent. BCE - 3rd cent. BCE)
| 24.1. לְדָוִד מִזְמוֹר לַיהוָה הָאָרֶץ וּמְלוֹאָהּ תֵּבֵל וְיֹשְׁבֵי בָהּ׃ 24.1. מִי הוּא זֶה מֶלֶךְ הַכָּבוֹד יְהוָה צְבָאוֹת הוּא מֶלֶךְ הַכָּבוֹד סֶלָה׃ | 24.1. A Psalm of David. The earth is the LORD’S, and the fulness thereof; the world, and they that dwell therein." |
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2. Dead Sea Scrolls, Community Rule, 3.20-3.21 (2nd cent. BCE - 1st cent. CE)
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3. Septuagint, Wisdom of Solomon, 15.17 (2nd cent. BCE - 1st cent. BCE)
| 15.17. He is mortal, and what he makes with lawless hands is dead,for he is better than the objects he worships,since he has life, but they never have. |
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4. Anon., Epistle of Barnabas, 19-21, 18 (1st cent. CE - 2nd cent. CE)
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5. Anon., Didache, 1, 1.1-6.1, 1.1-6.3, 1.2, 1.3, 1.4, 1.5, 2, 2.2, 3, 3.1, 3.2, 3.5, 3.6, 3.7, 3.8, 3.9, 3.10, 4, 4.4, 4.8, 4.9, 4.10, 4.11, 5, 5.1, 5.2, 6, 6.1, 6.2, 7, 7.1, 7.1-10.7, 7.2, 7.3, 7.4, 8, 8.1, 8.2, 8.3, 9, 9.1, 9.1-10.7, 9.2, 9.3, 9.5, 10, 11, 11.1-15.4, 11.3, 11.4, 11.5, 11.6, 11.7, 11.8, 11.9, 11.10, 11.11, 12, 13, 14, 14.1, 15, 15.3, 15.4, 16.1, 16.2, 16.3, 16.4, 16.5, 16.6, 16.7, 16.8 (1st cent. CE - 2nd cent. CE)
| 1. There are two ways, one of life and one of death; but a great difference between the two ways. The way of life, then, is this: First, you shall love God who made you; second, your neighbour as yourself; and all things whatsoever you would should not occur to you, do not also do to another. And of these sayings the teaching is this: Bless those who curse you, and pray for your enemies, and fast for those who persecute you. For what reward is there, if you love those who love you? Do not also the Gentiles do the same? But love those who hate you, and you shall not have an enemy. Abstain from fleshly and worldly lusts. If someone gives you a blow upon your right cheek, turn to him the other also, and you shall be perfect. If someone impresses you for one mile, go with him two. If someone takes away your cloak, give him also your coat. If someone takes from you what is yours, ask it not back, for indeed you are not able. Give to every one that asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he that gives according to the commandment; for he is guiltless. Woe to him that receives; for if one having need receives, he is guiltless; but he that receives not having need, shall pay the penalty, why he received and for what, and, coming into straits (confinement), he shall be examined concerning the things which he has done, and he shall not escape thence until he pay back the last farthing. Matthew 5:26 But also now concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give. |
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6. Mishnah, Avodah Zarah, 2.3 (1st cent. CE - 3rd cent. CE)
| 2.3. The following things belonging to non-Jews are forbidden [for Jews to use] and the prohibition extends to any benefit that may be derived from them: wine, or a non-Jew’s vinegar that was formerly wine, Hadrianic earthenware, skins pierced at the animal’s heart. Rabban Shimon Gamaliel says: when its tear is round, [the skin] is forbidden, but if oblong it is permitted. Meat which is being brought into a place of idol worship is permitted, but that which is brought out is forbidden, because it is like a sacrifice to the dead, this is the opinion of Rabbi Akiba. With non-Jews going on a pilgrimage [to worship idols] it is forbidden to have any business transactions, but with those returning it is permitted. |
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7. Mishnah, Avot, 3.4 (1st cent. CE - 3rd cent. CE)
| 3.4. Rabbi Haiah ben Hakinai said: one who wakes up at night, or walks on the way alone and turns his heart to idle matters, behold, this man is mortally guilty." |
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8. New Testament, 1 Corinthians, 4.14, 5.9, 7.1, 7.10, 8.4, 8.7-8.12, 10.25-10.29 (1st cent. CE - 1st cent. CE)
| 4.14. I don'twrite these things to shame you, but to admonish you as my belovedchildren. 5.9. I wrote to you in my letter to have no company with sexual sinners; 7.1. Now concerning the things about which you wrote to me: it isgood for a man not to touch a woman. 7.10. But to the married I command-- not I, but the Lord -- that the wife not leave her husband 8.4. Therefore concerning the eating of things sacrificed to idols, we knowthat no idol is anything in the world, and that there is no other Godbut one. 8.7. However, that knowledgeisn't in all men. But some, with consciousness of the idol until now,eat as of a thing sacrificed to an idol, and their conscience, beingweak, is defiled. 8.8. But food will not commend us to God. Forneither, if we don't eat, are we the worse; nor, if we eat, are we thebetter. 8.9. But be careful that by no means does this liberty ofyours become a stumbling block to the weak. 8.10. For if a man seesyou who have knowledge sitting in an idol's temple, won't hisconscience, if he is weak, be emboldened to eat things sacrificed toidols? 8.11. And through your knowledge, he who is weak perishes, thebrother for whose sake Christ died. 8.12. Thus, sinning against thebrothers, and wounding their conscience when it is weak, you sinagainst Christ. 10.25. Whatever is sold in the butcher shop, eat, asking no questionfor the sake of conscience 10.26. for "the earth is the Lord's, andits fullness. 10.27. But if one of those who don't believe invitesyou to a meal, and you are inclined to go, eat whatever is set beforeyou, asking no questions for the sake of conscience. 10.28. But ifanyone says to you, "This was offered to idols," don't eat it for thesake of the one who told you, and for the sake of conscience. For "theearth is the Lord's, and all its fullness. 10.29. Conscience, I say,not your own, but the other's conscience. For why is my liberty judgedby another conscience? |
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9. New Testament, 1 Thessalonians, 5.27 (1st cent. CE - 1st cent. CE)
| 5.27. I solemnly charge you by the Lord that this letter be read to all the holy brothers. |
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10. New Testament, 1 Timothy, 5.18 (1st cent. CE - 1st cent. CE)
| 5.18. For the Scripture says, "You shall not muzzle the ox when it treads out the grain." And, "The laborer is worthy of his wages. |
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11. New Testament, 2 Corinthians, 9.1-9.5 (1st cent. CE - 1st cent. CE)
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12. New Testament, Acts, 15.20, 15.29, 21.25 (1st cent. CE - 2nd cent. CE)
| 15.20. but that we write to them that they abstain from the pollution of idols, from sexual immorality, from what is strangled, and from blood. 15.29. that you abstain from things sacrificed to idols, from blood, from things strangled, and from sexual immorality, from which if you keep yourselves, it will be well with you. Farewell. 21.25. But concerning the Gentiles who believe, we have written our decision that they should observe no such thing, except that they should keep themselves from food offered to idols, from blood, from strangled things, and from sexual immorality. |
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13. New Testament, Apocalypse, 2.14, 2.20, 2.24 (1st cent. CE - 1st cent. CE)
| 2.14. But I have a few things against you, because you have there some who hold the teaching of Balaam, who taught Balak to throw a stumbling block before the children of Israel , to eat things sacrificed to idols, and to commit sexual immorality. 2.20. But I have this against you, that you tolerate your woman, Jezebel, who calls herself a prophetess. She teaches and seduces my servants to commit sexual immorality, and to eat things sacrificed to idols. 2.24. But to you I say, to the rest who are in Thyatira, as many as don't have this teaching, who don't know what some call 'the deep things of Satan,' to you I say, I am not putting any other burden on you. |
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14. New Testament, Colossians, 4.16 (1st cent. CE - 1st cent. CE)
| 4.16. When this letter has been read among you, cause it to be read also in the assembly of the Laodiceans; and that you also read the letter from Laodicea. |
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15. New Testament, Hebrews, 9.14, 13.22 (1st cent. CE - 1st cent. CE)
| 9.14. how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, cleanse your conscience from dead works to serve the living God? 13.22. But I exhort you, brothers, endure the word of exhortation, for I have written to you in few words. |
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16. New Testament, Philippians, 2.25-2.30 (1st cent. CE - 1st cent. CE)
| 2.25. But I counted it necessary to send to you Epaphroditus, my brother, fellow worker, fellow soldier, and your apostle and minister to my need; 2.26. since he longed for you all, and was very troubled, because you had heard that he was sick. 2.27. For indeed he was sick, nearly to death, but God had mercy on him; and not on him only, but on me also, that I might not have sorrow on sorrow. 2.28. I have sent him therefore the more diligently, that, when you see him again, you may rejoice, and that I may be the less sorrowful. 2.29. Receive him therefore in the Lord with all joy, and hold such in honor 2.30. because for the work of Christ he came near to death, risking his life to supply that which was lacking in your service toward me. |
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17. New Testament, Luke, 6.32, 10.7, 11.2-11.5 (1st cent. CE - 1st cent. CE)
| 6.32. If you love those who love you, what credit is that to you? For even sinners love those who love them. 10.7. Remain in that same house, eating and drinking the things they give, for the laborer is worthy of his wages. Don't go from house to house. 11.2. He said to them, "When you pray, say, 'Our Father in heaven, May your name be kept holy. May your kingdom come. May your will be done on Earth, as it is in heaven. 11.3. Give us day by day our daily bread. 11.4. Forgive us our sins, For we ourselves also forgive everyone who is indebted to us. Bring us not into temptation, But deliver us from the evil one.' 11.5. He said to them, "Which of you, if you go to a friend at midnight, and tell him, 'Friend, lend me three loaves of bread |
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18. New Testament, Mark, 9.5 (1st cent. CE - 1st cent. CE)
| 9.5. Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah. |
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19. New Testament, Matthew, 5.5, 5.21-5.48, 6.1-6.18, 7.6, 10.10, 11.29-11.30, 12.31, 19.21, 28.19 (1st cent. CE - 1st cent. CE)
| 5.5. Blessed are the gentle, For they shall inherit the earth. 5.21. You have heard that it was said to the ancient ones, 'You shall not murder;' and 'Whoever shall murder shall be in danger of the judgment.' 5.22. But I tell you, that everyone who is angry with his brother without a cause shall be in danger of the judgment; and whoever shall say to his brother, 'Raca!' shall be in danger of the council; and whoever shall say, 'You fool!' shall be in danger of the fire of Gehenna. 5.23. If therefore you are offering your gift at the altar, and there remember that your brother has anything against you 5.24. leave your gift there before the altar, and go your way. First be reconciled to your brother, and then come and offer your gift. 5.25. Agree with your adversary quickly, while you are with him in the way; lest perhaps the prosecutor deliver you to the judge, and the judge deliver you to the officer, and you be cast into prison. 5.26. Most assuredly I tell you, you shall by no means get out of there, until you have paid the last penny. 5.27. You have heard that it was said, 'You shall not commit adultery;' 5.28. but I tell you that everyone who gazes at a woman to lust after her has committed adultery with her already in his heart. 5.29. If your right eye causes you to stumble, pluck it out and throw it away from you. For it is profitable for you that one of your members should perish, than for your whole body to be cast into Gehenna. 5.30. If your right hand causes you to stumble, cut it off, and throw it away from you: for it is profitable for you that one of your members should perish, and not your whole body be thrown into Gehenna. 5.31. It was also said, 'Whoever shall put away his wife, let him give her a writing of divorce,' 5.32. but I tell you that whoever who puts away his wife, except for the cause of sexual immorality, makes her an adulteress; and whoever marries her when she is put away commits adultery. 5.33. Again you have heard that it was said to them of old time, 'You shall not make false vows, but shall perform to the Lord your vows,' 5.34. but I tell you, don't swear at all: neither by heaven, for it is the throne of God; 5.35. nor by the earth, for it is the footstool of his feet; nor by Jerusalem, for it is the city of the great King. 5.36. Neither shall you swear by your head, for you can't make one hair white or black. 5.37. But let your 'Yes' be 'Yes' and your 'No' be 'no.' Whatever is more than these is of the evil one. 5.38. You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' 5.39. But I tell you, don't resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also. 5.40. If anyone sues you to take away your coat, let him have your cloak also. 5.41. Whoever compels you to go one mile, go with him two. 5.42. Give to him who asks you, and don't turn away him who desires to borrow from you. 5.43. You have heard that it was said, 'You shall love your neighbor, and hate your enemy.' 5.44. But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you 5.45. that you may be sons of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just and the unjust. 5.46. For if you love those who love you, what reward do you have? Don't even the tax collectors do the same? 5.47. If you only greet your friends, what more do you do than others? Don't even the tax collectors do the same? 5.48. Therefore you shall be perfect, just as your Father in heaven is perfect. 6.1. Be careful that you don't do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven. 6.2. Therefore when you do merciful deeds, don't sound a trumpet before yourself, as the hypocrites do in the synagogues and in the streets, that they may get glory from men. Most assuredly I tell you, they have received their reward. 6.3. But when you do merciful deeds, don't let your left hand know what your right hand does 6.4. so that your merciful deeds may be in secret, then your Father who sees in secret will reward you openly. 6.5. When you pray, you shall not be as the hypocrites, for they love to stand and pray in the synagogues and in the corners of the streets, that they may be seen by men. Most assuredly, I tell you, they have received their reward. 6.6. But you, when you pray, enter into your inner chamber, and having shut your door, pray to your Father who is in secret, and your Father who sees in secret will reward you openly. 6.7. In praying, don't use vain repetitions, as the Gentiles do; for they think that they will be heard for their much speaking. 6.8. Therefore don't be like them, for your Father knows what things you need, before you ask him. 6.9. Pray like this: 'Our Father in heaven, may your name be kept holy. 6.10. Let your kingdom come. Let your will be done, as in heaven, so on earth. 6.11. Give us today our daily bread. 6.12. Forgive us our debts, as we also forgive our debtors. 6.13. Bring us not into temptation, but deliver us from the evil one. For yours is the kingdom, the power, and the glory forever. Amen.' 6.14. For if you forgive men their trespasses, your heavenly Father will also forgive you. 6.15. But if you don't forgive men their trespasses, neither will your Father forgive your trespasses. 6.16. Moreover when you fast, don't be like the hypocrites, with sad faces. For they disfigure their faces, that they may be seen by men to be fasting. Most assuredly I tell you, they have received their reward. 6.17. But you, when you fast, anoint your head, and wash your face; 6.18. so that you are not seen by men to be fasting, but by your Father who is in secret, and your Father, who sees in secret, will reward you. 7.6. Don't give that which is holy to the dogs, neither throw your pearls before the pigs, lest perhaps they trample them under their feet, and turn and tear you to pieces. 10.10. Take no bag for your journey, neither two coats, nor shoes, nor staff: for the laborer is worthy of his food. 11.29. Take my yoke upon you, and learn from me, for I am humble and lowly in heart; and you will find rest for your souls. 11.30. For my yoke is easy, and my burden is light. 12.31. Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven men. 19.21. Jesus said to him, "If you want to be perfect, go, sell what you have, and give to the poor, and you will have treasure in heaven; and come, follow me. 28.19. Go, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit |
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20. Aristides of Athens, Apology, 15 (2nd cent. CE - 2nd cent. CE)
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21. Justin, Dialogue With Trypho, 20 (2nd cent. CE - 2nd cent. CE)
| 20. Justin: Moreover, you were commanded to abstain from certain kinds of food, in order that you might keep God before your eyes while you ate and drank, seeing that you were prone and very ready to depart from His knowledge, as Moses also affirms: 'The people ate and drank, and rose up to play.' Exodus 32:6 And again: 'Jacob ate, and was satisfied, and grew fat; and he who was beloved kicked: he grew fat, he grew thick, he was enlarged, and he forsook God who had made him.' Deuteronomy 32:15 For it was told you by Moses in the book of Genesis, that God granted to Noah, being a just man, to eat of every animal, but not of flesh with the blood, which is dead. And as he was ready to say, as the green herbs, I anticipated him: Why do you not receive this statement, 'as the green herbs,' in the sense in which it was given by God, to wit, that just as God has granted the herbs for sustece to man, even so has He given the animals for the diet of flesh? But, you say, a distinction was laid down thereafter to Noah, because we do not eat certain herbs. As you interpret it, the thing is incredible. And first I shall not occupy myself with this, though able to say and to hold that every vegetable is food, and fit to be eaten. But although we discriminate between green herbs, not eating all, we refrain from eating some, not because they are common or unclean, but because they are bitter, or deadly, or thorny. But we lay hands on and take of all herbs which are sweet, very nourishing and good, whether they are marine or land plants. Thus also God by the mouth of Moses commanded you to abstain from unclean and improper and violent animals: when, moreover, though you were eating manna in the desert, and were seeing all those wondrous acts wrought for you by God, you made and worshipped the golden calf. Hence he cries continually, and justly, 'They are foolish children, in whom is no faith.' Deuteronomy 32:6, 20 |
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22. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
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23. Pliny The Younger, Letters, 10.96 (2nd cent. CE - 2nd cent. CE)
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24. Babylonian Talmud, Hulin, None (3rd cent. CE - 6th cent. CE)
| 13a. ואין להן מחשבה,אמר ליה מחשבה גרידתא לא קא מיבעיא ליה כי קא מיבעיא ליה מחשבתו ניכרת מתוך מעשיו,כגון דהוה קיימא עולה בדרום ואתיוה בצפון ושחטה מאי מדאתייא בצפון ושחט איכוין לה או דילמא מקום הוא דלא איתרמי ליה,הא נמי אמרה רבי יוחנן חדא זימנא דתנן המעלה פירותיו לגג מפני הכנימה וירד עליהם טל אינן בכי יותן ואם נתכוין לכך הרי הן בכי יותן,העלום חרש שוטה וקטן אף על פי שנתכוונו לכך אינן בכי יותן מפני שיש להן מעשה ואין להן מחשבה,וא"ר יוחנן ל"ש אלא שלא היפך בהן אבל היפך בהן הרי זה בכי יותן,הכי קא מיבעיא ליה דאורייתא או דרבנן,רב נחמן בר יצחק מתני הכי א"ר חייא בר אבא בעי רבי יוחנן קטן יש לו מעשה או אין לו מעשה,אמר ליה רבי אמי ותיבעי ליה מחשבה מאי שנא מחשבה דלא קא מיבעיא ליה דתנן אין להן מחשבה מעשה נמי לא תיבעי ליה דתנן יש להן מעשה,הכי קא מיבעיא ליה דאורייתא או דרבנן ופשיט יש להן מעשה ואפילו מדאורייתא אין להן מחשבה ואפי' מדרבנן מחשבתו ניכרת מתוך מעשיו מדאורייתא אין לו מדרבנן יש לו,בעא מיניה שמואל מרב הונא מנין למתעסק בקדשים שהוא פסול שנאמר (ויקרא א, ה) ושחט את בן הבקר שתהא שחיטה לשם בן בקר אמר לו זו בידינו היא לעכב מנין (ת"ל) (ויקרא יט, ה) לרצונכם תזבחוהו לדעתכם זבוחו:, big strongמתני׳ /strong /big שחיטת עובד כוכבים נבלה ומטמאה במשא:, big strongגמ׳ /strong /big נבלה אין איסור הנאה לא מאן תנא א"ר חייא ברבי אבא א"ר יוחנן דלא כרבי אליעזר דאי ר"א האמר סתם מחשבת עובד כוכבים לעבודת כוכבים,רבי אמי אמר הכי קתני שחיטת עובד כוכבים נבלה הא דמין לעבודת כוכבים תנינא להא דת"ר שחיטת מין לעבודת כוכבים פיתו פת כותי יינו יין נסך ספריו ספרי קוסמין פירותיו טבלין וי"א אף | 13a. bbut they do not havethe capacity to effect a halakhic status by means of bthought. /b,Rabbi Ḥiyya bar Abba bsaid toRabbi Ami: With regard to a case of effecting a halakhic status by means of bthought alone,Rabbi Yoḥa bdoes not raise a dilemma. When he raises a dilemma,it is with regard to a case where bhis thought is discernible from his actions. /b, bFor example,in a case bwherean animal that is brought as ba burnt offering was standing in the southof the Temple courtyard banda minor btook it to the northof the courtyard, the designated place for its slaughter, band slaughtered itthere, bwhatis the ihalakha /i? Can one conclude bfromthe fact bthat he took it to the north and slaughteredit there that bhe hadthe bintent toslaughter the animal for the sake of a burnt offering; bor perhapshe moved the animal to the north because ba place did not happento be available bfor himin the south?,Rabbi Ami asked: But with regard to bthismatter, btoo, Rabbi Yoḥaalready bsaida conclusive resolution bone time, as we learnedin a mishna ( iMakhshirin6:1): In the case of bone who takes his produce up to the roofto protect it bfrom insects, and dew fell upon it,the produce bis not inthe category of the verse: “But bwhenwater bis placedupon the seed” (Leviticus 11:38), from which it is derived that produce becomes susceptible to ritual impurity only if it is dampened by one of seven liquids and its owner was agreeable to its dampening. bAnd ifafter taking the produce up to the roof bhe intendedthat the produce would be dampened by dew, the produce bis inthe category of the verse “But bwhenwater bis placedupon the seed.”,That mishna continues: In a case where ba deaf-mute, an imbecile, or a minor tookthe produce bupto the roof, beven if they intendedthat the produce would be dampened by dew, the produce bis not inthe category of the verse “But bwhenwater bis placedupon the seed” bdue tothe fact bthat they havethe capacity to perform ban action but they do not havethe capacity for halakhically effective bthought. /b, bAnd Rabbi Yoḥa says:The itanna btaughtthis ihalakha bonlyin a case bwherethe minor bdid not turn them over. Butif bhe turned them over,indicating that he wants them to be dampened by the dew, the produce bis inthe category of the verse “But bwhenwater bis placedupon the seed.” Evidently, Rabbi Yoḥa rules that when the intention of a minor is apparent from his actions, it is halakhically effective.,Rabbi Ḥiyya bar Abba said to Rabbi Ami that bthisis bthe dilemmathat Rabbi Yoḥa braises:In a case where the intent of a minor is clear from his actions, is the fact that his thought is effective bby Torah law or by rabbinic law?That is one version of the exchange between Rabbi Ḥiyya bar Abba and Rabbi Ami., bRav Naḥman bar Yitzḥak teachestheir exchange in bthismanner. bRabbi Ḥiyya bar Abba saysthat bRabbi Yoḥa raises a dilemma:With regard to ba minor, does he havethe capacity to perform ban actionthat is halakhically effective bor does he not havethe capacity to perform such ban action? /b, bRabbi Ami said toRabbi Ḥiyya bar Abba: bAnd letRabbi Yoḥa braise this dilemmawith regard to the bthoughtof a minor. bWhat is differentabout the bthoughtof a minor bthatRabbi Yoḥa bdoes not raise a dilemma?Is it due to the fact bthat we learnedin a mishna ( iKelim17:15): A deaf-mute, an imbecile, and a minor bdo not havethe capacity for effective bthought?With regard to baction as well let him not raise this dilemma, as we learnedin the same mishna: bThey havethe capacity to perform ban action. /b,Rabbi Ḥiyya bar Abba said to Rabbi Ami that bthisis bthe dilemmathat Rabbi Yoḥa braises:Is the fact that their actions are effective and their thought is ineffective bby Torah law,and a minor’s action would consequently be effective even with regard to the sacrifice of a burnt offering, boris this fact bby rabbinic lawand it is merely a stringency? bAndRabbi Yoḥa bresolvesthe dilemma: bThey havethe capacity to perform ban action andit is effective, beven by Torah law.But bthey do not havethe capacity for effective bthought, even by rabbinic law.Nevertheless, in a case where bhis thought is apparent from his actions, by Torah law he does not haveeffective thought, and bby rabbinic law he haseffective thought.,§ bShmuel asked Rav Huna: From whereis it derived with regard bto one who acts unawares inthe slaughter of bsacrificialanimals, i.e., he slaughtered without intending to perform the act of slaughter at all, bthatthe offering bis disqualified?Rav Huna said to him that it is derived from a verse, bas it is stated: “And he shall slaughter the young bull”(Leviticus 1:5), indicating bthat the slaughter must be for the sake of a young bull,i.e., knowing that he is performing an act of slaughter. Shmuel bsaid tohim: bwereceived bthisas an established ihalakhaalready bthatone must have intent to slaughter the animal iab initio /i. But bfrom whereis it derived that intent to slaughter is bindispensableeven after the fact? It is derived from a verse, as bthe verse states: “You shall slaughter it to your will”(Leviticus 19:5), indicating: bSlaughterthe animal bwith your intent,i.e., in the form of a purposeful action., strongMISHNA: /strong bSlaughterperformed by ba gentilerenders the animal ban unslaughtered carcass, andthe carcass bimparts ritual impurity through carrying. /b, strongGEMARA: /strong The slaughter renders the animal ban unslaughtered carcass, yes; an item from whichderiving bbenefit is prohibited, no. Whois the itannawho btaughtthe mishna? bRabbi Ḥiyya, son of Rabbi Abba, saidthat bRabbi Yoḥa said: It is not in accordance withthe opinion of bRabbi Eliezer, as, ifit were in accordance with the opinion of bRabbi Eliezer, doesn’t he say: The unspecified thought of a gentile is for idol worship. /b, bRabbi Ami saidthat bthisis what the mishna bis teaching: Slaughterperformed by ba gentilerenders the animal ban unslaughtered carcass, butslaughter performed bby a hereticis bforthe sake of bidol worship.The Gemara notes: bWe learnfrom an inference in the mishna bthat which the Sages taughtexplictly in a ibaraita /i: bSlaughterperformed by ba hereticis bforthe sake of bidol worshipand deriving benefit from it is prohibited, the halakhic status of bhis breadis that of bthe bread of a Samaritan,the status of bhis wineis that of bwineused for ba libationin idol worship, bhissacred bscrollsthat he writes bare the scrolls of sorcerersand it is a mitzva to burn them, bhis produce is untithed produceeven if he separated iterumaand tithes, band some say: Even /b |
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25. Pseudo Clementine Literature, Homilies, 7.4, 7.8, 8.23 (3rd cent. CE - 4th cent. CE)
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26. Anon., 6 Ezra, 16.69-16.70
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