1. Hebrew Bible, Deuteronomy, 12.16, 12.23-12.24, 12.27, 14.9-14.10, 14.21, 14.24-14.26, 15.23 (9th cent. BCE - 3rd cent. BCE)
| 12.16. רַק הַדָּם לֹא תֹאכֵלוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃ 12.23. רַק חֲזַק לְבִלְתִּי אֲכֹל הַדָּם כִּי הַדָּם הוּא הַנָּפֶשׁ וְלֹא־תֹאכַל הַנֶּפֶשׁ עִם־הַבָּשָׂר׃ 12.24. לֹא תֹּאכְלֶנּוּ עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃ 12.27. וְעָשִׂיתָ עֹלֹתֶיךָ הַבָּשָׂר וְהַדָּם עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְדַם־זְבָחֶיךָ יִשָּׁפֵךְ עַל־מִזְבַּח יְהוָה אֱלֹהֶיךָ וְהַבָּשָׂר תֹּאכֵל׃ 14.9. אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת תֹּאכֵלוּ׃ 14.21. לֹא תֹאכְלוּ כָל־נְבֵלָה לַגֵּר אֲשֶׁר־בִּשְׁעָרֶיךָ תִּתְּנֶנָּה וַאֲכָלָהּ אוֹ מָכֹר לְנָכְרִי כִּי עַם קָדוֹשׁ אַתָּה לַיהוָה אֱלֹהֶיךָ לֹא־תְבַשֵּׁל גְּדִי בַּחֲלֵב אִמּוֹ׃ 14.24. וְכִי־יִרְבֶּה מִמְּךָ הַדֶּרֶךְ כִּי לֹא תוּכַל שְׂאֵתוֹ כִּי־יִרְחַק מִמְּךָ הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ לָשׂוּם שְׁמוֹ שָׁם כִּי יְבָרֶכְךָ יְהוָה אֱלֹהֶיךָ׃ 14.25. וְנָתַתָּה בַּכָּסֶף וְצַרְתָּ הַכֶּסֶף בְּיָדְךָ וְהָלַכְתָּ אֶל־הַמָּקוֹם אֲשֶׁר יִבְחַר יְהוָה אֱלֹהֶיךָ בּוֹ׃ 14.26. וְנָתַתָּה הַכֶּסֶף בְּכֹל אֲשֶׁר־תְּאַוֶּה נַפְשְׁךָ בַּבָּקָר וּבַצֹּאן וּבַיַּיִן וּבַשֵּׁכָר וּבְכֹל אֲשֶׁר תִּשְׁאָלְךָ נַפְשֶׁךָ וְאָכַלְתָּ שָּׁם לִפְנֵי יְהוָה אֱלֹהֶיךָ וְשָׂמַחְתָּ אַתָּה וּבֵיתֶךָ׃ 15.23. רַק אֶת־דָּמוֹ לֹא תֹאכֵל עַל־הָאָרֶץ תִּשְׁפְּכֶנּוּ כַּמָּיִם׃ | 12.16. Only ye shall not eat the blood; thou shalt pour it out upon the earth as water." 12.23. Only be stedfast in not eating the blood; for the blood is the life; and thou shalt not eat the life with the flesh." 12.24. Thou shalt not eat it; thou shalt pour it out upon the earth as water." 12.27. and thou shalt offer thy burnt-offerings, the flesh and the blood, upon the altar of the LORD thy God; and the blood of thy sacrifices shall be poured out against the altar of the LORD thy God, and thou shalt eat the flesh." 14.9. These ye may eat of all that are in the waters: whatsoever hath fins and scales may ye eat;" 14.10. and whatsoever hath not fins and scales ye shall not eat; it is unclean unto you." 14.21. Ye shall not eat of any thing that dieth of itself; thou mayest give it unto the stranger that is within thy gates, that he may eat it; or thou mayest sell it unto a foreigner; for thou art a holy people unto the LORD thy God. Thou shalt not seethe a kid in its mother’s milk." 14.24. And if the way be too long for thee, so that thou art not able to carry it, because the place is too far from thee, which the LORD thy God shall choose to set His name there, when the LORD thy God shall bless thee;" 14.25. then shalt thou turn it into money, and bind up the money in thy hand, and shalt go unto the place which the LORD thy God shall choose." 14.26. And thou shalt bestow the money for whatsoever thy soul desireth, for oxen, or for sheep, or for wine, or for strong drink, or for whatsoever thy soul asketh of thee; and thou shalt eat there before the LORD thy God, and thou shalt rejoice, thou and thy household." 15.23. Only thou shalt not eat the blood thereof; thou shalt pour it out upon the ground as water." |
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2. Hebrew Bible, Exodus, 12.15, 29.20-29.21, 30.1 (9th cent. BCE - 3rd cent. BCE)
| 12.15. שִׁבְעַת יָמִים מַצּוֹת תֹּאכֵלוּ אַךְ בַּיּוֹם הָרִאשׁוֹן תַּשְׁבִּיתוּ שְּׂאֹר מִבָּתֵּיכֶם כִּי כָּל־אֹכֵל חָמֵץ וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִיִּשְׂרָאֵל מִיּוֹם הָרִאשֹׁן עַד־יוֹם הַשְּׁבִעִי׃ 29.21. וְלָקַחְתָּ מִן־הַדָּם אֲשֶׁר עַל־הַמִּזְבֵּחַ וּמִשֶּׁמֶן הַמִּשְׁחָה וְהִזֵּיתָ עַל־אַהֲרֹן וְעַל־בְּגָדָיו וְעַל־בָּנָיו וְעַל־בִּגְדֵי בָנָיו אִתּוֹ וְקָדַשׁ הוּא וּבְגָדָיו וּבָנָיו וּבִגְדֵי בָנָיו אִתּוֹ׃ 30.1. וְעָשִׂיתָ מִזְבֵּחַ מִקְטַר קְטֹרֶת עֲצֵי שִׁטִּים תַּעֲשֶׂה אֹתוֹ׃ 30.1. וְכִפֶּר אַהֲרֹן עַל־קַרְנֹתָיו אַחַת בַּשָּׁנָה מִדַּם חַטַּאת הַכִּפֻּרִים אַחַת בַּשָּׁנָה יְכַפֵּר עָלָיו לְדֹרֹתֵיכֶם קֹדֶשׁ־קָדָשִׁים הוּא לַיהוָה׃ | 12.15. Seven days shall ye eat unleavened bread; howbeit the first day ye shall put away leaven out of your houses; for whosoever eateth leavened bread from the first day until the seventh day, that soul shall be cut off from Israel." 29.20. Then shalt thou kill the ram, and take of its blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and dash the blood against the altar round about." 29.21. And thou shalt take of the blood that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron, and upon his garments, and upon his sons, and upon the garments of his sons with him; and he and his garments shall be hallowed, and his sons and his sons’garments with him." 30.1. And thou shalt make an altar to burn incense upon; of acacia-wood shalt thou make it." |
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3. Hebrew Bible, Genesis, 9.4-9.6, 32.25-32.33 (9th cent. BCE - 3rd cent. BCE)
| 9.4. אַךְ־בָּשָׂר בְּנַפְשׁוֹ דָמוֹ לֹא תֹאכֵלוּ׃ 9.5. וְאַךְ אֶת־דִּמְכֶם לְנַפְשֹׁתֵיכֶם אֶדְרֹשׁ מִיַּד כָּל־חַיָּה אֶדְרְשֶׁנּוּ וּמִיַּד הָאָדָם מִיַּד אִישׁ אָחִיו אֶדְרֹשׁ אֶת־נֶפֶשׁ הָאָדָם׃ 9.6. שֹׁפֵךְ דַּם הָאָדָם בָּאָדָם דָּמוֹ יִשָּׁפֵךְ כִּי בְּצֶלֶם אֱלֹהִים עָשָׂה אֶת־הָאָדָם׃ 32.25. וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר׃ 32.26. וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף־יְרֵכוֹ וַתֵּקַע כַּף־יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ׃ 32.27. וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם־בֵּרַכְתָּנִי׃ 32.28. וַיֹּאמֶר אֵלָיו מַה־שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב׃ 32.29. וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם־יִשְׂרָאֵל כִּי־שָׂרִיתָ עִם־אֱלֹהִים וְעִם־אֲנָשִׁים וַתּוּכָל׃ 32.31. וַיִּקְרָא יַעֲקֹב שֵׁם הַמָּקוֹם פְּנִיאֵל כִּי־רָאִיתִי אֱלֹהִים פָּנִים אֶל־פָּנִים וַתִּנָּצֵל נַפְשִׁי׃ 32.32. וַיִּזְרַח־לוֹ הַשֶּׁמֶשׁ כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל וְהוּא צֹלֵעַ עַל־יְרֵכוֹ׃ 32.33. עַל־כֵּן לֹא־יֹאכְלוּ בְנֵי־יִשְׂרָאֵל אֶת־גִּיד הַנָּשֶׁה אֲשֶׁר עַל־כַּף הַיָּרֵךְ עַד הַיּוֹם הַזֶּה כִּי נָגַע בְּכַף־יֶרֶךְ יַעֲקֹב בְּגִיד הַנָּשֶׁה׃ | 9.4. Only flesh with the life thereof, which is the blood thereof, shall ye not eat." 9.5. And surely your blood of your lives will I require; at the hand of every beast will I require it; and at the hand of man, even at the hand of every man’s brother, will I require the life of man." 9.6. Whoso sheddeth man’s blood, by man shall his blood be shed; for in the image of God made He man." 32.25. And Jacob was left alone; and there wrestled a man with him until the breaking of the day." 32.26. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob’s thigh was strained, as he wrestled with him." 32.27. And he said: ‘Let me go, for the day breaketh.’ And he said: ‘I will not let thee go, except thou bless me.’" 32.28. And he said unto him: ‘What is thy name?’ And he said: ‘Jacob.’" 32.29. And he said: ‘Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.’" 32.30. And Jacob asked him, and said: ‘Tell me, I pray thee, thy name.’ And he said: ‘Wherefore is it that thou dost ask after my name?’ And he blessed him there." 32.31. And Jacob called the name of the place Peniel: ‘for I have seen God face to face, and my life is preserved.’" 32.32. And the sun rose upon him as he passed over Peniel, and he limped upon his thigh." 32.33. Therefore the children of Israel eat not the sinew of the thigh-vein which is upon the hollow of the thigh, unto this day; because he touched the hollow of Jacob’s thigh, even in the sinew of the thigh-vein." |
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4. Hebrew Bible, Leviticus, 3.17, 5.9, 7.22-7.25, 7.27-7.34, 8.15, 9.22-9.24, 11.4, 11.9-11.12, 11.20-11.21, 11.23, 11.40, 11.42, 14.49-14.52, 16.14-16.19, 17.10-17.14, 19.26, 20.27, 23.29, 24.5-24.9 (9th cent. BCE - 3rd cent. BCE)
| 3.17. חֻקַּת עוֹלָם לְדֹרֹתֵיכֶם בְּכֹל מוֹשְׁבֹתֵיכֶם כָּל־חֵלֶב וְכָל־דָּם לֹא תֹאכֵלוּ׃ 5.9. וְהִזָּה מִדַּם הַחַטָּאת עַל־קִיר הַמִּזְבֵּחַ וְהַנִּשְׁאָר בַּדָּם יִמָּצֵה אֶל־יְסוֹד הַמִּזְבֵּחַ חַטָּאת הוּא׃ 7.22. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 7.23. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר כָּל־חֵלֶב שׁוֹר וְכֶשֶׂב וָעֵז לֹא תֹאכֵלוּ׃ 7.24. וְחֵלֶב נְבֵלָה וְחֵלֶב טְרֵפָה יֵעָשֶׂה לְכָל־מְלָאכָה וְאָכֹל לֹא תֹאכְלֻהוּ׃ 7.25. כִּי כָּל־אֹכֵל חֵלֶב מִן־הַבְּהֵמָה אֲשֶׁר יַקְרִיב מִמֶּנָּה אִשֶּׁה לַיהוָה וְנִכְרְתָה הַנֶּפֶשׁ הָאֹכֶלֶת מֵעַמֶּיהָ׃ 7.27. כָּל־נֶפֶשׁ אֲשֶׁר־תֹּאכַל כָּל־דָּם וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מֵעַמֶּיהָ׃ 7.28. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 7.29. דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל לֵאמֹר הַמַּקְרִיב אֶת־זֶבַח שְׁלָמָיו לַיהוָה יָבִיא אֶת־קָרְבָּנוֹ לַיהוָה מִזֶּבַח שְׁלָמָיו׃ 7.31. וְהִקְטִיר הַכֹּהֵן אֶת־הַחֵלֶב הַמִּזְבֵּחָה וְהָיָה הֶחָזֶה לְאַהֲרֹן וּלְבָנָיו׃ 7.32. וְאֵת שׁוֹק הַיָּמִין תִּתְּנוּ תְרוּמָה לַכֹּהֵן מִזִּבְחֵי שַׁלְמֵיכֶם׃ 7.33. הַמַּקְרִיב אֶת־דַּם הַשְּׁלָמִים וְאֶת־הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה׃ 7.34. כִּי אֶת־חֲזֵה הַתְּנוּפָה וְאֵת שׁוֹק הַתְּרוּמָה לָקַחְתִּי מֵאֵת בְּנֵי־יִשְׂרָאֵל מִזִּבְחֵי שַׁלְמֵיהֶם וָאֶתֵּן אֹתָם לְאַהֲרֹן הַכֹּהֵן וּלְבָנָיו לְחָק־עוֹלָם מֵאֵת בְּנֵי יִשְׂרָאֵל׃ 8.15. וַיִּשְׁחָט וַיִּקַּח מֹשֶׁה אֶת־הַדָּם וַיִּתֵּן עַל־קַרְנוֹת הַמִּזְבֵּחַ סָבִיב בְּאֶצְבָּעוֹ וַיְחַטֵּא אֶת־הַמִּזְבֵּחַ וְאֶת־הַדָּם יָצַק אֶל־יְסוֹד הַמִּזְבֵּחַ וַיְקַדְּשֵׁהוּ לְכַפֵּר עָלָיו׃ 9.22. וַיִּשָּׂא אַהֲרֹן אֶת־ידו [יָדָיו] אֶל־הָעָם וַיְבָרְכֵם וַיֵּרֶד מֵעֲשֹׂת הַחַטָּאת וְהָעֹלָה וְהַשְּׁלָמִים׃ 9.23. וַיָּבֹא מֹשֶׁה וְאַהֲרֹן אֶל־אֹהֶל מוֹעֵד וַיֵּצְאוּ וַיְבָרֲכוּ אֶת־הָעָם וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעָם׃ 9.24. וַתֵּצֵא אֵשׁ מִלִּפְנֵי יְהוָה וַתֹּאכַל עַל־הַמִּזְבֵּחַ אֶת־הָעֹלָה וְאֶת־הַחֲלָבִים וַיַּרְא כָּל־הָעָם וַיָּרֹנּוּ וַיִּפְּלוּ עַל־פְּנֵיהֶם׃ 11.4. אַךְ אֶת־זֶה לֹא תֹאכְלוּ מִמַּעֲלֵי הַגֵּרָה וּמִמַּפְרִיסֵי הַפַּרְסָה אֶת־הַגָּמָל כִּי־מַעֲלֵה גֵרָה הוּא וּפַרְסָה אֵינֶנּוּ מַפְרִיס טָמֵא הוּא לָכֶם׃ 11.4. וְהָאֹכֵל מִנִּבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב וְהַנֹּשֵׂא אֶת־נִבְלָתָהּ יְכַבֵּס בְּגָדָיו וְטָמֵא עַד־הָעָרֶב׃ 11.9. אֶת־זֶה תֹּאכְלוּ מִכֹּל אֲשֶׁר בַּמָּיִם כֹּל אֲשֶׁר־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמַּיִם בַּיַּמִּים וּבַנְּחָלִים אֹתָם תֹּאכֵלוּ׃ 11.11. וְשֶׁקֶץ יִהְיוּ לָכֶם מִבְּשָׂרָם לֹא תֹאכֵלוּ וְאֶת־נִבְלָתָם תְּשַׁקֵּצוּ׃ 11.12. כֹּל אֲשֶׁר אֵין־לוֹ סְנַפִּיר וְקַשְׂקֶשֶׂת בַּמָּיִם שֶׁקֶץ הוּא לָכֶם׃ 11.21. אַךְ אֶת־זֶה תֹּאכְלוּ מִכֹּל שֶׁרֶץ הָעוֹף הַהֹלֵךְ עַל־אַרְבַּע אֲשֶׁר־לא [לוֹ] כְרָעַיִם מִמַּעַל לְרַגְלָיו לְנַתֵּר בָּהֵן עַל־הָאָרֶץ׃ 11.23. וְכֹל שֶׁרֶץ הָעוֹף אֲשֶׁר־לוֹ אַרְבַּע רַגְלָיִם שֶׁקֶץ הוּא לָכֶם׃ 11.42. כֹּל הוֹלֵךְ עַל־גָּחוֹן וְכֹל הוֹלֵךְ עַל־אַרְבַּע עַד כָּל־מַרְבֵּה רַגְלַיִם לְכָל־הַשֶּׁרֶץ הַשֹּׁרֵץ עַל־הָאָרֶץ לֹא תֹאכְלוּם כִּי־שֶׁקֶץ הֵם׃ 14.49. וְלָקַח לְחַטֵּא אֶת־הַבַּיִת שְׁתֵּי צִפֳּרִים וְעֵץ אֶרֶז וּשְׁנִי תוֹלַעַת וְאֵזֹב׃ 14.51. וְלָקַח אֶת־עֵץ־הָאֶרֶז וְאֶת־הָאֵזֹב וְאֵת שְׁנִי הַתּוֹלַעַת וְאֵת הַצִּפֹּר הַחַיָּה וְטָבַל אֹתָם בְּדַם הַצִּפֹּר הַשְּׁחוּטָה וּבַמַּיִם הַחַיִּים וְהִזָּה אֶל־הַבַּיִת שֶׁבַע פְּעָמִים׃ 14.52. וְחִטֵּא אֶת־הַבַּיִת בְּדַם הַצִּפּוֹר וּבַמַּיִם הַחַיִּים וּבַצִּפֹּר הַחַיָּה וּבְעֵץ הָאֶרֶז וּבָאֵזֹב וּבִשְׁנִי הַתּוֹלָעַת׃ 16.14. וְלָקַח מִדַּם הַפָּר וְהִזָּה בְאֶצְבָּעוֹ עַל־פְּנֵי הַכַּפֹּרֶת קֵדְמָה וְלִפְנֵי הַכַּפֹּרֶת יַזֶּה שֶׁבַע־פְּעָמִים מִן־הַדָּם בְּאֶצְבָּעוֹ׃ 16.15. וְשָׁחַט אֶת־שְׂעִיר הַחַטָּאת אֲשֶׁר לָעָם וְהֵבִיא אֶת־דָּמוֹ אֶל־מִבֵּית לַפָּרֹכֶת וְעָשָׂה אֶת־דָּמוֹ כַּאֲשֶׁר עָשָׂה לְדַם הַפָּר וְהִזָּה אֹתוֹ עַל־הַכַּפֹּרֶת וְלִפְנֵי הַכַּפֹּרֶת׃ 16.16. וְכִפֶּר עַל־הַקֹּדֶשׁ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל וּמִפִּשְׁעֵיהֶם לְכָל־חַטֹּאתָם וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד הַשֹּׁכֵן אִתָּם בְּתוֹךְ טֻמְאֹתָם׃ 16.17. וְכָל־אָדָם לֹא־יִהְיֶה בְּאֹהֶל מוֹעֵד בְּבֹאוֹ לְכַפֵּר בַּקֹּדֶשׁ עַד־צֵאתוֹ וְכִפֶּר בַּעֲדוֹ וּבְעַד בֵּיתוֹ וּבְעַד כָּל־קְהַל יִשְׂרָאֵל׃ 16.18. וְיָצָא אֶל־הַמִּזְבֵּחַ אֲשֶׁר לִפְנֵי־יְהוָה וְכִפֶּר עָלָיו וְלָקַח מִדַּם הַפָּר וּמִדַּם הַשָּׂעִיר וְנָתַן עַל־קַרְנוֹת הַמִּזְבֵּחַ סָבִיב׃ 16.19. וְהִזָּה עָלָיו מִן־הַדָּם בְּאֶצְבָּעוֹ שֶׁבַע פְּעָמִים וְטִהֲרוֹ וְקִדְּשׁוֹ מִטֻּמְאֹת בְּנֵי יִשְׂרָאֵל׃ 17.11. כִּי נֶפֶשׁ הַבָּשָׂר בַּדָּם הִוא וַאֲנִי נְתַתִּיו לָכֶם עַל־הַמִּזְבֵּחַ לְכַפֵּר עַל־נַפְשֹׁתֵיכֶם כִּי־הַדָּם הוּא בַּנֶּפֶשׁ יְכַפֵּר׃ 17.12. עַל־כֵּן אָמַרְתִּי לִבְנֵי יִשְׂרָאֵל כָּל־נֶפֶשׁ מִכֶּם לֹא־תֹאכַל דָּם וְהַגֵּר הַגָּר בְּתוֹכְכֶם לֹא־יֹאכַל דָּם׃ 17.13. וְאִישׁ אִישׁ מִבְּנֵי יִשְׂרָאֵל וּמִן־הַגֵּר הַגָּר בְּתוֹכָם אֲשֶׁר יָצוּד צֵיד חַיָּה אוֹ־עוֹף אֲשֶׁר יֵאָכֵל וְשָׁפַךְ אֶת־דָּמוֹ וְכִסָּהוּ בֶּעָפָר׃ 17.14. כִּי־נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ בְנַפְשׁוֹ הוּא וָאֹמַר לִבְנֵי יִשְׂרָאֵל דַּם כָּל־בָּשָׂר לֹא תֹאכֵלוּ כִּי נֶפֶשׁ כָּל־בָּשָׂר דָּמוֹ הִוא כָּל־אֹכְלָיו יִכָּרֵת׃ 19.26. לֹא תֹאכְלוּ עַל־הַדָּם לֹא תְנַחֲשׁוּ וְלֹא תְעוֹנֵנוּ׃ 20.27. וְאִישׁ אוֹ־אִשָּׁה כִּי־יִהְיֶה בָהֶם אוֹב אוֹ יִדְּעֹנִי מוֹת יוּמָתוּ בָּאֶבֶן יִרְגְּמוּ אֹתָם דְּמֵיהֶם בָּם׃ 23.29. כִּי כָל־הַנֶּפֶשׁ אֲשֶׁר לֹא־תְעֻנֶּה בְּעֶצֶם הַיּוֹם הַזֶּה וְנִכְרְתָה מֵעַמֶּיהָ׃ 24.5. וְלָקַחְתָּ סֹלֶת וְאָפִיתָ אֹתָהּ שְׁתֵּים עֶשְׂרֵה חַלּוֹת שְׁנֵי עֶשְׂרֹנִים יִהְיֶה הַחַלָּה הָאֶחָת׃ 24.6. וְשַׂמְתָּ אוֹתָם שְׁתַּיִם מַעֲרָכוֹת שֵׁשׁ הַמַּעֲרָכֶת עַל הַשֻּׁלְחָן הַטָּהֹר לִפְנֵי יְהוָה׃ 24.7. וְנָתַתָּ עַל־הַמַּעֲרֶכֶת לְבֹנָה זַכָּה וְהָיְתָה לַלֶּחֶם לְאַזְכָּרָה אִשֶּׁה לַיהוָה׃ 24.8. בְּיוֹם הַשַּׁבָּת בְּיוֹם הַשַּׁבָּת יַעַרְכֶנּוּ לִפְנֵי יְהוָה תָּמִיד מֵאֵת בְּנֵי־יִשְׂרָאֵל בְּרִית עוֹלָם׃ 24.9. וְהָיְתָה לְאַהֲרֹן וּלְבָנָיו וַאֲכָלֻהוּ בְּמָקוֹם קָדֹשׁ כִּי קֹדֶשׁ קָדָשִׁים הוּא לוֹ מֵאִשֵּׁי יְהוָה חָק־עוֹלָם׃ | 3.17. It shall be a perpetual statute throughout your generations in all your dwellings, that ye shall eat neither fat nor blood." 5.9. And he shall sprinkle of the blood of the sin-offering upon the side of the altar; and the rest of the blood shall be drained out at the base of the altar; it is a sin-offering." 7.22. And the LORD spoke unto Moses, saying:" 7.23. Speak unto the children of Israel, saying: Ye shall eat no fat, of ox, or sheep, or goat." 7.24. And the fat of that which dieth of itself, and the fat of that which is torn of beasts, may be used for any other service; but ye shall in no wise eat of it." 7.25. For whosoever eateth the fat of the beast, of which men present an offering made by fire unto the LORD, even the soul that eateth it shall be cut off from his people." 7.27. Whosoever it be that eateth any blood, that soul shall be cut off from his people." 7.28. And the LORD spoke unto Moses, saying:" 7.29. Speak unto the children of Israel, saying: He that offereth his sacrifice of peace-offerings unto the LORD shall bring his offering unto the LORD out of his sacrifice of peace-offerings." 7.30. His own hands shall bring the offerings of the LORD made by fire: the fat with the breast shall he bring, that the breast may be waved for a wave-offering before the LORD." 7.31. And the priest shall make the fat smoke upon the altar; but the breast shall be Aaron’s and his sons’." 7.32. And the right thigh shall ye give unto the priest for a heave-offering out of your sacrifices of peace-offerings." 7.33. He among the sons of Aaron, that offereth the blood of the peace-offerings, and the fat, shall have the right thigh for a portion." 7.34. For the breast of waving and the thigh of heaving have I taken of the children of Israel out of their sacrifices of peace-offerings, and have given them unto Aaron the priest and unto his sons as a due for ever from the children of Israel." 8.15. And when it was slain, Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured out the remaining blood at the base of the altar, and sanctified it, to make atonement for it." 9.22. And Aaron lifted up his hands toward the people, and blessed them; and he came down from offering the sin-offering, and the burnt-offering, and the peace-offerings." 9.23. And Moses and Aaron went into the tent of meeting, and came out, and blessed the people; and the glory of the LORD appeared unto all the people." 9.24. And there came forth fire from before the LORD, and consumed upon the altar the burnt-offering and the fat; and when all the people saw it, they shouted, and fell on their faces." 11.4. Nevertheless these shall ye not eat of them that only chew the cud, or of them that only part the hoof: the camel, because he cheweth the cud but parteth not the hoof, he is unclean unto you." 11.9. These may ye eat of all that are in the waters: whatsoever hath fins and scales in the waters, in the seas, and in the rivers, them may ye eat." 11.10. And all that have not fins and scales in the seas, and in the rivers, of all that swarm in the waters, and of all the living creatures that are in the waters, they are a detestable thing unto you," 11.11. and they shall be a detestable thing unto you; ye shall not eat of their flesh, and their carcasses ye shall have in detestation." 11.12. Whatsoever hath no fins nor scales in the waters, that is a detestable thing unto you." 11.20. All winged swarming things that go upon all fours are a detestable thing unto you." 11.21. Yet these may ye eat of all winged swarming things that go upon all fours, which have jointed legs above their feet, wherewith to leap upon the earth;" 11.23. But all winged swarming things, which have four feet, are a detestable thing unto you." 11.40. And he that eateth of the carcass of it shall wash his clothes, and be unclean until the even; he also that beareth the carcass of it shall wash his clothes, and be unclean until the even." 11.42. Whatsoever goeth upon the belly, and whatsoever goeth upon all fours, or whatsoever hath many feet, even all swarming things that swarm upon the earth, them ye shall not eat; for they are a detestable thing." 14.49. And he shall take to cleanse the house two birds, and cedar-wood, and scarlet, and hyssop." 14.50. And he shall kill one of the birds in an earthen vessel over running water." 14.51. And he shall take the cedar-wood, and the hyssop, and the scarlet, and the living bird, and dip them in the blood of the slain bird, and in the running water, and sprinkle the house seven times." 14.52. And he shall cleanse the house with the blood of the bird, and with the running water, and with the living bird, and with the cedar-wood, and with the hyssop, and with the scarlet." 16.14. And he shall take of the blood of the bullock, and sprinkle it with his finger upon the ark-cover on the east; and before the ark-cover shall he sprinkle of the blood with his finger seven times." 16.15. Then shall he kill the goat of the sin-offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the ark-cover, and before the ark-cover." 16.16. And he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins; and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses." 16.17. And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel." 16.18. And he shall go out unto the altar that is before the LORD, and make atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about." 16.19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel." 17.10. And whatsoever man there be of the house of Israel, or of the strangers that sojourn among them, that eateth any manner of blood, I will set My face against that soul that eateth blood, and will cut him off from among his people." 17.11. For the life of the flesh is in the blood; and I have given it to you upon the altar to make atonement for your souls; for it is the blood that maketh atonement by reason of the life." 17.12. Therefore I said unto the children of Israel: No soul of you shall eat blood, neither shall any stranger that sojourneth among you eat blood." 17.13. And whatsoever man there be of the children of Israel, or of the strangers that sojourn among them, that taketh in hunting any beast or fowl that may be eaten, he shall pour out the blood thereof, and cover it with dust." 17.14. For as to the life of all flesh, the blood thereof is all one with the life thereof; therefore I said unto the children of Israel: Ye shall eat the blood of no manner of flesh; for the life of all flesh is the blood thereof; whosoever eateth it shall be cut off." 19.26. Ye shall not eat with the blood; neither shall ye practise divination nor soothsaying." 20.27. A man also or a woman that divineth by a ghost or a familiar spirit, shall surely be put to death; they shall stone them with stones; their blood shall be upon them." 23.29. For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from his people." 24.5. And thou shalt take fine flour, and bake twelve cakes thereof: two tenth parts of an ephah shall be in one cake." 24.6. And thou shalt set them in two rows, six in a row, upon the pure table before the LORD." 24.7. And thou shalt put pure frankincense with each row, that it may be to the bread for a memorial-part, even an offering made by fire unto the LORD." 24.8. Every sabbath day he shall set it in order before the LORD continually; it is from the children of Israel, an everlasting covet." 24.9. And it shall be for Aaron and his sons; and they shall eat it in a holy place; for it is most holy unto him of the offerings of the LORD made by fire, a perpetual due.’" |
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5. Hebrew Bible, Numbers, 5.2 (9th cent. BCE - 3rd cent. BCE)
| 5.2. וְאַתְּ כִּי שָׂטִית תַּחַת אִישֵׁךְ וְכִי נִטְמֵאת וַיִּתֵּן אִישׁ בָּךְ אֶת־שְׁכָבְתּוֹ מִבַּלְעֲדֵי אִישֵׁךְ׃ 5.2. צַו אֶת־בְּנֵי יִשְׂרָאֵל וִישַׁלְּחוּ מִן־הַמַּחֲנֶה כָּל־צָרוּעַ וְכָל־זָב וְכֹל טָמֵא לָנָפֶשׁ׃ | 5.2. ’Command the children of Israel, that they put out of the camp every leper, and every one that hath an issue, and whosoever is unclean by the dead;" |
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6. Hebrew Bible, Psalms, 50.13 (9th cent. BCE - 3rd cent. BCE)
| 50.13. הַאוֹכַל בְּשַׂר אַבִּירִים וְדַם עַתּוּדִים אֶשְׁתֶּה׃ | 50.13. Do I eat the flesh of bulls, or drink the blood of goats?" |
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7. Hebrew Bible, 1 Kings, 18.36-18.39 (8th cent. BCE - 5th cent. BCE)
| 18.36. וַיְהִי בַּעֲלוֹת הַמִּנְחָה וַיִּגַּשׁ אֵלִיָּהוּ הַנָּבִיא וַיֹּאמַר יְהוָה אֱלֹהֵי אַבְרָהָם יִצְחָק וְיִשְׂרָאֵל הַיּוֹם יִוָּדַע כִּי־אַתָּה אֱלֹהִים בְּיִשְׂרָאֵל וַאֲנִי עַבְדֶּךָ ובדבריך [וּבִדְבָרְךָ] עָשִׂיתִי אֵת כָּל־הַדְּבָרִים הָאֵלֶּה׃ 18.37. עֲנֵנִי יְהוָה עֲנֵנִי וְיֵדְעוּ הָעָם הַזֶּה כִּי־אַתָּה יְהוָה הָאֱלֹהִים וְאַתָּה הֲסִבֹּתָ אֶת־לִבָּם אֲחֹרַנִּית׃ 18.38. וַתִּפֹּל אֵשׁ־יְהוָה וַתֹּאכַל אֶת־הָעֹלָה וְאֶת־הָעֵצִים וְאֶת־הָאֲבָנִים וְאֶת־הֶעָפָר וְאֶת־הַמַּיִם אֲשֶׁר־בַּתְּעָלָה לִחֵכָה׃ 18.39. וַיַּרְא כָּל־הָעָם וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ יְהוָה הוּא הָאֱלֹהִים יְהוָה הוּא הָאֱלֹהִים׃ | 18.36. And it came to pass at the time of the offering of the evening offering, that Elijah the prophet came near, and said: ‘O LORD, the God of Abraham, of Isaac, and of Israel, let it be known this day that Thou art God in Israel, and that I am Thy servant, and that I have done all these things at Thy word." 18.37. Hear me, O LORD, hear me, that this people may know that Thou, LORD, art God, for Thou didst turn their heart backward.’" 18.38. Then the fire of the LORD fell, and consumed the burnt-offering, and the wood, and the stones, and the dust, and licked up the water that was in the trench." 18.39. And when all the people saw it, they fell on their faces; and they said: ‘The LORD, He is God; the LORD, He is God.’" |
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8. Hebrew Bible, 1 Samuel, 2.12-2.17 (8th cent. BCE - 5th cent. BCE)
| 2.12. וּבְנֵי עֵלִי בְּנֵי בְלִיָּעַל לֹא יָדְעוּ אֶת־יְהוָה׃ 2.13. וּמִשְׁפַּט הַכֹּהֲנִים אֶת־הָעָם כָּל־אִישׁ זֹבֵחַ זֶבַח וּבָא נַעַר הַכֹּהֵן כְּבַשֵּׁל הַבָּשָׂר וְהַמַּזְלֵג שְׁלֹשׁ־הַשִּׁנַּיִם בְּיָדוֹ׃ 2.14. וְהִכָּה בַכִּיּוֹר אוֹ בַדּוּד אוֹ בַקַּלַּחַת אוֹ בַפָּרוּר כֹּל אֲשֶׁר יַעֲלֶה הַמַּזְלֵג יִקַּח הַכֹּהֵן בּוֹ כָּכָה יַעֲשׂוּ לְכָל־יִשְׂרָאֵל הַבָּאִים שָׁם בְּשִׁלֹה׃ 2.15. גַּם בְּטֶרֶם יַקְטִרוּן אֶת־הַחֵלֶב וּבָא נַעַר הַכֹּהֵן וְאָמַר לָאִישׁ הַזֹּבֵחַ תְּנָה בָשָׂר לִצְלוֹת לַכֹּהֵן וְלֹא־יִקַּח מִמְּךָ בָּשָׂר מְבֻשָּׁל כִּי אִם־חָי׃ 2.16. וַיֹּאמֶר אֵלָיו הָאִישׁ קַטֵּר יַקְטִירוּן כַּיּוֹם הַחֵלֶב וְקַח־לְךָ כַּאֲשֶׁר תְּאַוֶּה נַפְשֶׁךָ וְאָמַר לו [לֹא] כִּי עַתָּה תִתֵּן וְאִם־לֹא לָקַחְתִּי בְחָזְקָה׃ 2.17. וַתְּהִי חַטַּאת הַנְּעָרִים גְּדוֹלָה מְאֹד אֶת־פְּנֵי יְהוָה כִּי נִאֲצוּ הָאֲנָשִׁים אֵת מִנְחַת יְהוָה׃ | 2.12. Now the sons of ῾Eli were worthless men; they knew not the Lord." 2.13. And the priest’s custom with the people was, that, when any man offered sacrifice, the priest’s lad came, while the meat was cooking, with a fork having three teeth in his hand;" 2.14. and he struck it into the pan, or kettle, or cauldron, or pot; all that the fork brought up the priest took for himself. So they did in Shilo to all the people of Yisra᾽el who came there." 2.15. Also before they burnt the fat, the priest’s lad came, and said to the man that sacrificed, Give some roasting meat for the priest; for he will not have boiled meat of thee, but raw." 2.16. And if any man said to him, Let them first burn the fat, and then take as much as thy soul desires; then he would answer him, No; but thou shalt give it me now: and if not, I will take it by force." 2.17. Wherefore the sin of the lads was very great before the Lord: for the men dishonoured the offering of the Lord." |
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9. Hebrew Bible, Judges, 13.15-13.20 (8th cent. BCE - 5th cent. BCE)
| 13.15. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה נַעְצְרָה־נָּא אוֹתָךְ וְנַעֲשֶׂה לְפָנֶיךָ גְּדִי עִזִּים׃ 13.16. וַיֹּאמֶר מַלְאַךְ יְהוָה אֶל־מָנוֹחַ אִם־תַּעְצְרֵנִי לֹא־אֹכַל בְּלַחְמֶךָ וְאִם־תַּעֲשֶׂה עֹלָה לַיהוָה תַּעֲלֶנָּה כִּי לֹא־יָדַע מָנוֹחַ כִּי־מַלְאַךְ יְהוָה הוּא׃ 13.17. וַיֹּאמֶר מָנוֹחַ אֶל־מַלְאַךְ יְהוָה מִי שְׁמֶךָ כִּי־יָבֹא דבריך [דְבָרְךָ] וְכִבַּדְנוּךָ׃ 13.18. וַיֹּאמֶר לּוֹ מַלְאַךְ יְהוָה לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא־פֶלִאי׃ 13.19. וַיִּקַּח מָנוֹחַ אֶת־גְּדִי הָעִזִּים וְאֶת־הַמִּנְחָה וַיַּעַל עַל־הַצּוּר לַיהוָה וּמַפְלִא לַעֲשׂוֹת וּמָנוֹחַ וְאִשְׁתּוֹ רֹאִים׃ | 13.15. And Manoaĥ said to the angel of the Lord, I pray thee, let us detain thee, until we shall have made ready a kid for thee." 13.16. And the angel of the Lord said to Manoaĥ, Though thou detain me, I will not eat of thy bread: and if thou wilt offer a burnt offering, thou must offer it to the Lord. For Manoaĥ knew not that he was an angel of the Lord." 13.17. And Manoaĥ said to the angel of the Lord, What is thy name, that when thy sayings come to pass we may do thee honour?" 13.18. And the angel of the Lord said to him, Why askest thou thus after my name, seeing it is hidden?" 13.19. So Manoaĥ took the kid with the meal offering, and offered it upon the rock to the Lord: and the angel did wondrously, and Manoaĥ and his wife looked on." 13.20. For it came to pass, when the flame went up toward heaven from off the altar, that the angel of the Lord ascended in the flame of the altar. And Manoaĥ and his wife looked on it, and fell on their faces to the ground." |
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10. Hebrew Bible, Ezekiel, 39.17-39.19 (6th cent. BCE - 5th cent. BCE)
| 39.17. וְאַתָּה בֶן־אָדָם כֹּה־אָמַר אֲדֹנָי יְהֹוִה אֱמֹר לְצִפּוֹר כָּל־כָּנָף וּלְכֹל חַיַּת הַשָּׂדֶה הִקָּבְצוּ וָבֹאוּ הֵאָסְפוּ מִסָּבִיב עַל־זִבְחִי אֲשֶׁר אֲנִי זֹבֵחַ לָכֶם זֶבַח גָּדוֹל עַל הָרֵי יִשְׂרָאֵל וַאֲכַלְתֶּם בָּשָׂר וּשְׁתִיתֶם דָּם׃ 39.18. בְּשַׂר גִּבּוֹרִים תֹּאכֵלוּ וְדַם־נְשִׂיאֵי הָאָרֶץ תִּשְׁתּוּ אֵילִים כָּרִים וְעַתּוּדִים פָּרִים מְרִיאֵי בָשָׁן כֻּלָּם׃ 39.19. וַאֲכַלְתֶּם־חֵלֶב לְשָׂבְעָה וּשְׁתִיתֶם דָּם לְשִׁכָּרוֹן מִזִּבְחִי אֲשֶׁר־זָבַחְתִּי לָכֶם׃ | 39.17. And thou, son of man, thus saith the Lord GOD: Speak unto the birds of every sort, and to every beast of the field: Assemble yourselves, and come; gather yourselves on every side to My feast that I do prepare for you, even a great feast, upon the mountains of Israel, that ye may eat flesh and drink blood." 39.18. The flesh of the mighty shall ye eat, and the blood of the princes of the earth shall ye drink; rams, lambs, and goats, bullocks, fatlings of Bashan are they all of them." 39.19. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of My feast which I have prepared for you." |
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11. Hebrew Bible, 1 Chronicles, 21.26 (5th cent. BCE - 3rd cent. BCE)
| 21.26. וַיִּבֶן שָׁם דָּוִיד מִזְבֵּחַ לַיהוָה וַיַּעַל עֹלוֹת וּשְׁלָמִים וַיִּקְרָא אֶל־יְהוָה וַיַּעֲנֵהוּ בָאֵשׁ מִן־הַשָּׁמַיִם עַל מִזְבַּח הָעֹלָה׃ | 21.26. And David built there an altar unto the LORD, and offered burnt-offerings and peace-offerings, and called upon the LORD; and He answered him from heaven by fire upon the altar of burnt-offering." |
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12. Hebrew Bible, 2 Chronicles, 7.1-7.3 (5th cent. BCE - 3rd cent. BCE)
| 7.1. וּבְיוֹם עֶשְׂרִים וּשְׁלֹשָׁה לַחֹדֶשׁ הַשְּׁבִיעִי שִׁלַּח אֶת־הָעָם לְאָהֳלֵיהֶם שְׂמֵחִים וְטוֹבֵי לֵב עַל־הַטּוֹבָה אֲשֶׁר עָשָׂה יְהוָה לְדָוִיד וְלִשְׁלֹמֹה וּלְיִשְׂרָאֵל עַמּוֹ׃ 7.1. וּכְכַלּוֹת שְׁלֹמֹה לְהִתְפַּלֵּל וְהָאֵשׁ יָרְדָה מֵהַשָּׁמַיִם וַתֹּאכַל הָעֹלָה וְהַזְּבָחִים וּכְבוֹד יְהוָה מָלֵא אֶת־הַבָּיִת׃ 7.2. וְלֹא יָכְלוּ הַכֹּהֲנִים לָבוֹא אֶל־בֵּית יְהוָה כִּי־מָלֵא כְבוֹד־יְהוָה אֶת־בֵּית יְהוָה׃ 7.2. וּנְתַשְׁתִּים מֵעַל אַדְמָתִי אֲשֶׁר נָתַתִּי לָהֶם וְאֶת־הַבַּיִת הַזֶּה אֲשֶׁר הִקְדַּשְׁתִּי לִשְׁמִי אַשְׁלִיךְ מֵעַל פָּנָי וְאֶתְּנֶנּוּ לְמָשָׁל וְלִשְׁנִינָה בְּכָל־הָעַמִּים׃ 7.3. וְכֹל בְּנֵי יִשְׂרָאֵל רֹאִים בְּרֶדֶת הָאֵשׁ וּכְבוֹד יְהוָה עַל־הַבָּיִת וַיִּכְרְעוּ אַפַּיִם אַרְצָה עַל־הָרִצְפָה וַיִּשְׁתַּחֲווּ וְהוֹדוֹת לַיהוָה כִּי טוֹב כִּי לְעוֹלָם חַסְדּוֹ׃ | 7.1. Now when Solomon had made an end of praying, the fire came down from heaven, and consumed the burnt-offering and the sacrifices; and the glory of the LORD filled the house." 7.2. And the priests could not enter into the house of the LORD, because the glory of the LORD filled the LORD’S house." 7.3. And all the children of Israel looked on, when the fire came down, and the glory of the LORD was upon the house; and they bowed themselves with their faces to the ground upon the pavement, and prostrated themselves, and gave thanks unto the LORD; ‘for He is good, for His mercy endureth for ever.’" |
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13. Anon., Jubilees, 6.12, 7.23-7.25, 7.28-7.32, 21.6, 21.18 (2nd cent. BCE - 2nd cent. BCE)
| 6.12. Whoso sheddeth man's blood by man shall his blood be shed; for in the image of God made He man. 7.23. And in the twenty-eighth jubilee Noah began to enjoin upon his sons' sons the ordices and commandments, and all the judgments that he knew 7.24. and he exhorted his sons to observe righteousness, and to cover the shame of their flesh, and to bless their Creator, and honour father and mother, and love their neighbour, and guard their souls from fornication and uncleanness and all iniquity. 7.25. For owing to these three things came the flood upon the earth, namely 7.28. And every one sold himself to work iniquity and to shed much blood, and the earth was filled with iniquity. 7.29. And after this they sinned against the beasts and birds, and all that moveth and walketh on the earth: and much blood was shed on the earth 7.30. and every imagination and desire of men imagined vanity and evil continually. 7.31. And the Lord destroyed everything from off the face of the earth; because of the wickedness of their deeds, and because of the blood which they had shed in the midst of the earth He destroyed everything. 7.32. And we were left, I and you, my sons, and everything that entered with us into the ark 21.6. And do thou, my son, observe His commandments and His ordices and His judgments, and walk not after the abominations and after the graven images and after the molten images. brAnd eat no blood at all of animals or cattle, or of any bird which flieth in the heaven. 21.18. (but) hard and clean, without fault, a sound and new growth; and do not lay (thereon) old wood, [for its fragrance is gone] for there is no longer fragrance in it as before. |
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14. Septuagint, Judith, 6.4 (2nd cent. BCE - 0th cent. CE)
| 6.4. We will burn them up, and their mountains will be drunk with their blood, and their fields will be full of their dead. They cannot withstand us, but will utterly perish. So says King Nebuchadnezzar, the lord of the whole earth. For he has spoken; none of his words shall be in vain. |
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15. Septuagint, 4 Maccabees, 1.33-1.34 (2nd cent. BCE - 2nd cent. BCE)
| 1.33. Otherwise how is it that when we are attracted to forbidden foods we abstain from the pleasure to be had from them? Is it not because reason is able to rule over appetites? I for one think so. 1.34. Therefore when we crave seafood and fowl and animals and all sorts of foods that are forbidden to us by the law, we abstain because of domination by reason. |
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16. Philo of Alexandria, On The Special Laws, 1.162-1.167, 4.100-4.131 (1st cent. BCE - 1st cent. CE)
| 1.162. Or the creatures which are fit to be offered as sacrifices, some are land animals, and some are such as fly through the air. Passing over, therefore, the infinite varieties of birds, God chose only two classes out of them all, the turtledove and the pigeon; because the pigeon is by nature the most gentle of all those birds which are domesticated and gregarious, and the turtle-dove the most gentle of those which love solitude. 1.163. Also, passing over the innumerable troops of land animals, whose very numbers it is not easy to ascertain, he selected these especially as the best--the oxen, and sheep, and goats; for these are the most gentle and the most manageable of all animals. At all events, great herds of oxen, and numerous flocks of goats and sheep, are easily driven by any one, not merely by any man, but by any little child, when they go forth to pasture, and in the same way they are brought back to their folds in good order when the time comes. 1.164. And of this gentleness, there are many other proofs, and the most evident are these: that they all feed on herbage, and that no one of them is carnivorous, and that they have neither crooked talons, nor any projecting tusks or teeth whatever; for the back parts of the upper jaw do not hold teeth, but all the incisor teeth are deficient in them: 1.165. and, besides these facts, they are of all animals the most useful to man. Rams are the most useful for the necessary covering of the body; oxen, for ploughing the ground and preparing the arable land for seed, and for the growth of the crops that shall hereafter come to be threshed out, in order that men may partake of and enjoy food; and the hair and fleeces of goats, where one is woven, or the other sewn together, make movable tents for travellers, and especially for men engaged in military expeditions, whom their necessities constantly compel to abide outside of the city in the open air.XXXIV. 1.166. And the victims must be whole and entire, without any blemish on any part of their bodies, unmutilated, perfect in every part, and without spot or defect of any kind. At all events, so great is the caution used with respect not only to those who offer the sacrifices, but also to the victims which are offered, that the most eminent of the priests are carefully selected to examine whether they have any blemishes or not, and scrutinise them from head to foot, inspecting not only those parts which are easily visible, but all those which are more out of sight, such as the belly and the thighs, lest any slight imperfection should escape notice. 1.167. And the accuracy and minuteness of the investigation is directed not so much on account of the victims themselves, as in order that those who offer them should be irreproachable; for God designed to teach the Jews by these figures, whenever they went up to the altars, when there to pray or to give thanks, never to bring with them any weakness or evil passion in their soul, but to endeavour to make it wholly and entirely bright and clean, without any blemish, so that God might not turn away with aversion from the sight of it.XXXV. 4.100. Moreover, Moses has not granted an unlimited possession and use of all other animals to those who partake in his sacred constitution, but he has forbidden with all his might all animals, whether of the land, or of the water, or that fly through the air, which are most fleshy and fat, and calculated to excite treacherous pleasure, well knowing that such, attracting as with a bait that most slavish of all the outward senses, namely, taste, produce insatiability, an incurable evil to both souls and bodies, for insatiability produces indigestion, which is the origin and source of all diseases and weaknesses. 4.101. Now of land animals, the swine is confessed to be the nicest of all meats by those who eat it, and of all aquatic animals the most delicate are the fish which have no scales; and Moses is above all other men skilful in training and inuring persons of a good natural disposition to the practice of virtue by frugality and abstinence, endeavouring to remove costly luxury from their characters 4.102. at the same time not approving of unnecessary rigour, like the lawgiver of Lacedaemon, nor undue effeminacy, like the man who taught the Ionians and the Sybarites lessons of luxury and license, but keeping a middle path between the two courses, so that he has relaxed what was over strict, and tightened what was too loose, mingling the excesses which are found at each extremity with moderation, which lies between the two, so as to produce an irreproachable harmony and consistency of life, on which account he has laid down not carelessly, but with minute particularity, what we are to use and what to avoid. 4.103. One might very likely suppose it to be just that those beasts which feed upon human flesh should receive at the hands of men similar treatment to that which they inflict on men, but Moses has ordained that we should abstain from the enjoyment of all such things, and with a due consideration of what is becoming to the gentle soul, he proposes a most gentle and most pleasant banquet; for though it is proper that those who inflict evils should suffer similar calamities themselves, yet it may not be becoming to those whom they ill treated to retaliate, lest without being aware of it they become brutalized by anger, which is a savage passion; 4.104. and he takes such care to guard against this, that being desirous to banish as far as possible all desire for those animals abovementioned, he forbids with all his energy the eating of any carnivorous animal at all, selecting the herbivorous animals out of those kinds which are domesticated, since they are tame by nature, feeding on that gentle food which is supplied by the earth, and having no disposition to plot evil against anything.WHAT QUADRUPEDS ARE CLEANXVIII. 4.105. The animals which are clean and lawful to be used as food are ten in number; the heifer, the lamb, the goat, the stag, the antelope, the buffalo, the roebuck, the pygarga, the wildox, and the chamois, {19}{#de 14:4.} for he always adheres to that arithmetical subtilty which, as he originally devised it with the minutest accuracy possible, he extends to all existing things, so that he establishes no ordices, whether important or unimportant, without taking and as it were adapting this number to it as closely connected with the regulations which he is ordaining. Now of all the numbers beginning from the unit, the most perfect is the number ten, and as Moses says, it is the most sacred of all and a holy number, and by it he now limits the races of animals that are clean, wishing to assign the use of them to all those who partake of the constitution which he is establishing. 4.106. And he gives two tests and criteria of the ten animals thus Enumerated{20}{#le 11:3.} by two signs, first, that they must part the hoof, secondly, that they must chew the cud; for those which do neither, or only one of these things, are unclean. And these signs are both of them symbols of instruction and of the most scientific learning, by which the better is separated from the worse, so that all confusion between them is prevented; 4.107. for as the animal which chews the cud, while it is masticating its food draws it down its throat, and then by slow degrees kneads and softens it, and then after this process again sends it down into the belly, in the same manner the man who is being instructed, having received the doctrines and speculations of wisdom in at his ears from his instructor, derives a considerable amount of learning from him, but still is not able to hold it firmly and to embrace it all at once, until he has resolved over in his mind everything which he has heard by the continued exercise of his memory (and this exercise of memory is the cement which connects idea 4.108. But as it seems the firm conception of such ideas is of no advantage to him unless he is able to discriminate between and to distinguish which of contrary things it is right to choose and which to avoid, of which the parting of the hoof is the symbol; since the course of life is twofold, the one road leading to wickedness and the other to virtue, and since we ought to renounce the one and never to forsake the other.WHAT BEASTS ARE NOT CLEANXIX. 4.109. For this reason all animals with solid hoofs, and all with many toes are spoken of by implication as unclean; the one because, being so, they imply that the nature of good and evil is one and the same; which is just as if one were to say that the nature of a concave and a convex surface, or of a road up hill and down hill, was the same. And the other, because it shows that there are many roads, though, indeed, they have no right to be called roads at all, which lead the life of man to deceit; for it is not easy among a variety of paths to choose that which is the most desirable and the most excellent.WHAT AQUATIC ANIMALS ARE CLEANXX. 4.110. Having laid down these definitions with respect to land animals, he proceeds to describe what aquatic creatures are clean and lawful to be used for food; distinguishing them also by two characteristics as having fins or Scales.{21}{#le 11:9.} For those which have neither one nor the other, and those which have only one of the two, he rejects and Prohibits.{22}{#de 14:10.} And he must state the cause, which is not destitute of sense and propriety; 4.111. for all those creatures which are destitute of both, or even of one of the two, are sucked down by the current, not being able to resist the force of the stream; but those which have both these characteristics can stem the water, and oppose it in front, and strive against it as against an adversary, and struggle with invincible good will and courage, so that if they are pushed they push in their turn; and if they are pursued they turn upon their foe and pursue it in their turn, making themselves broad roads in a pathless district, so as to have an easy passage to and fro. 4.112. Now both these things are symbols; the former of a soul devoted to pleasure, and the latter of one which loves perseverance and temperance. For the road which leads to pleasure is a down-hill one and very easy, being rather an absorbing gulf than a path. But the path which leads to temperance is up hill and laborious, but above all other roads advantageous. And the one leads men downwards, and prevents those who travel by it from retracing their steps until they have arrived at the very lowest bottom, but the other leads to heaven; making those who do not weary before they reach it immortal, if they are only able to endure its rugged and difficult ascent.ABOUT Reptile 4.113. And adhering to the same general idea the lawgiver asserts that those reptiles which have no feet, and which crawl onwards, dragging themselves along the ground on their bellies, or those which have four legs, or many feet, are all unclean as far as regards their being eaten. And here, again, when he mentions reptiles he intimates under a figurative form of expression those who are devoted to their bellies, gorging themselves like cormorants, and who are continually offering up tribute to their miserable belly, tribute, that is, of strong wine, and confections, and fish, and, in short, all the superfluous delicacies which the skill and labour of bakers and confectioners are able to devise, inventing all sorts of rare viands, to stimulate and set on fire the insatiable and unappeasable appetites of man. And when he speaks of animals with four legs and many feet, he intends to designate the miserable slaves not of one single passion, appetite, but of all the passions; the genera of which were four in number; but in their subordinate species they are innumerable. Therefore, the despotism of one is very grievous, but that of many is most terrible, and as it seems intolerable. 4.114. Again, in the case of those reptiles who have legs above their feet, so that they are able to take leaps from the ground, those Moses speaks of as clean; as, for instance, the different kinds of locusts, and that animal called the serpentfighter, here again intimating by figurative expressions the manners and habits of the rational soul. For the weight of the body being naturally heavy, drags down with it those who are but of small wisdom, strangling it and pressing it down by the weight of the flesh. 4.115. But blessed are they to whose lot it has fallen, inasmuch as they have been well and solidly instructed in the rules of sound education, to resist successfully the power of mere strength, so as to be able, by reason of what they have learnt, to spring up from the earth and all low things, to the air and the periodical revolutions of the heaven, the very sight of which is to be admired and earnestly striven for by those who come to it of their own accord with no indolence or indifference.CONCERNING FLYING Creature 4.116. Having, therefore, in his ordices already gone through all the different kinds of land animals and of those who live in the water, and having distinguished them in his code of laws as accurately as it was possible, Moses begins to investigate the remaining class of animals in the air; the innumerable kinds of flying creatures, rejecting all those which prey upon one another or upon man, all carnivorous birds, in short, all animals which are venomous, and all which have any power of plotting against others. 4.117. But doves, and pigeons, and turtle-doves, and all the flocks of cranes, and geese, and birds of that kind, he numbers in the class of domestic, and tame, and eatable creatures, allowing every one who chooses to partake of them with impunity. 4.118. Thus, in each of the parts of the universe, earth, water, and air, he refuses some kinds of each description of animal, whether terrestrial, or aquatic, or a'rial, to our use; and thus, taking as it were fuel from the fire, he causes the extinction of appetite.CONCERNING CARCASSES AND BODIES WHICH HAVE BEEN TORN BY WILDBEASTSXXIII. 4.119. Moreover, Moses Commands{25}{#le 5:2.} that no man shall take of any dead carcass, or of any body which has been torn by wild beasts; partly because it is not fitting that man should share a feast with untameable beasts, so as to become almost a fellow reveller in their carnivorous festivals; and partly because perhaps it is injurious and likely to cause disease if the juice of the dead body becomes mingled with the blood, and perhaps, also, because it is proper to preserve that which has been pre-occupied and seized beforehand by death untouched, having a respect to the necessities of nature by which it has been seized. 4.120. Now many of the lawgivers both among the Greeks and barbarians, praise those who are skilful in hunting, and who seldom fail in their pursuit or miss their aim, and who pride themselves on their successful hunts, especially when they divide the limbs of the animals which they have caught with the huntsmen and the hounds, as being not only brave hunters but men of very sociable dispositions. But any one who was a sound interpreter of the sacred constitution and code of laws would very naturally blame them, since the lawgiver of that code has expressly forbidden any enjoyment of carcasses or of bodies torn by beasts for the reasons before mentioned. 4.121. But if any one of those persons who devote themselves wholly to meditations on and to the practice of virtue were suddenly to become fond of gymnastic exercises and of hunting, looking upon hunting as a sort of prelude to and representation of the wars and dangers that have to be encountered against the enemy, then, whenever such a man is successful in his sport, he ought to give the beasts which he has slain to his dogs as a feast for them, and as a reward or wages for their successful boldness and their irreproachable alliance. But he ought not himself to touch them, inasmuch as he has been previously taught in the case of irrational animals, what sentiments he ought to entertain, respecting his enemies. For he ought to carry on war against them, not for the sake of unrighteous gain like those who make a dishonest traffic of all their actions, but either in revenge for some calamities which he has previously suffered at their hands, or with a view toward some which he expects to suffer. 4.122. But some men, with open mouths, carry even the excessive luxury and boundless intemperance of Sardanapalus to such an indefinite and unlimited extent, being wholly absorbed in the invention of senseless pleasures, that they prepare sacrifices which ought never be offered, strangling their victims, and stifling the essence of life, {26}{#le 17:11.} which they ought to let depart free and unrestrained, burying the blood, as it were, in the body. For it ought to have been sufficient for them to enjoy the flesh by itself, without touching any of those parts which have an connection with the soul or life. 4.123. On which account Moses, in another passage, establishes a law concerning blood, that one may not eat the blood nor the Fat.{27}{#le 3:17.} The blood, for the reason which I have already mentioned, that it is the essence of the life; not of the mental and rational life, but of that which exists in accordance with the outward senses, to which it is owing that both we and irrational animals also have a common existence.CONCERNING THE SOUL OR LIFE OF MANXXIV. For the essence of the soul of man is the breath of God, especially if we follow the account of Moses, who, in his history of the creation of the world, says that God breathed into the first man, the founder of our race, the breath of life; breathing it into the principal part of his body, namely the face, where the outward senses are established, the body-guards of the mind, as if it were the great king. And that which was thus breathed into his face was manifestly the breath of the air, or whatever else there may be which is even more excellent than the breath of the air, as being a ray emitted from the blessed and thricehappy nature of God. 4.124. But Moses commanded men to abstain from eating fat, because it is gross. And again, he gave us this injunction, in order to inculcate temperance and a zeal for an austere life: for some things we easily abandon, and without any hesitation; though we do not willingly encounter any anxieties or labours for the sake of the acquisition of virtue. 4.125. For which reason these two parts are to be taken out of every victim and burnt with fire, as a kind of first fruits, namely, the fat and the blood; the one being poured upon the altar as a libation; and the other as a fuel to the flame, being applied instead of oil, by reason of its fatness, to the consecrated and holy flame. 4.126. The lawgiver blames some persons of his time as gluttons, and as believing that the mere indulgence of luxury is the happiest of all possible conditions, not being content to live in this manner only in cities in which there were abundant supplies and stores of all kinds of necessary things, but carrying their effeminacy even into pathless and untrodden deserts, and choosing in them also to have markets for fish and meat, and all things which can contribute to an easy life: 4.127. then, when a scarcity arose, they assembled together and raised an outcry, and looked miserable, and with shameless audacity impeached their ruler, and did not desist from creating disturbances till they obtained what they desired; and they obtained it to their destruction, for two reasons: first of all, that it might be shown that all things are possible to God, who can find a way in the most difficult and apparently hopeless circumstances; and secondly, that punishment might fall on those who were intemperate in their gluttonous appetites, and obstinate resisters of holiness. 4.128. For a vast cloud being Raised{28}{#ex 16:13.} out of the sea showered down quails about the time of sunrise, and the camp and all the district around it for a day's journey for a well-girt active man was overshadowed all about with the Birds.{29}{#nu 11:31.} And the height of the flight of the birds was distant from the ground a height of about two cubits, in order that they might be easily caught. 4.129. It would have been natural therefore for them, being amazed at the marvellous nature of the prodigy which they beheld, to be satisfied with the sight, and being filled with piety to nourish their souls on that, and to abstain from eating flesh; but these men, on the contrary, stirred up their desires even more than before, and pursued these birds as the greatest good imaginable, and catching hold of them with both their hands filled their bosoms; then, having stored them up in their tents, they sallied forth to catch others, for immoderate covetousness has no limit. And when they had collected every description of food they devoured it insatiably, being about, vain-minded generation that they were, to perish by their own fulness; 4.130. and indeed at no distant time they did perish by the purging of their bile, {30}{#nu 11:20.} so that the place itself derived its name from the calamity which fell upon them, for it was called the graves of their lust, {31}{see #Nu 11:34: "And he called the name of that place Kibroth-hattaavah, because there they buried the people that lusted."} than which there is not in the soul, as the scripture teaches, us, any greater evil. 4.131. For which reason Moses says with great beauty in his recommendations, "Let not every man do that which seemeth good to his own Eyes,"{32}{#de 11:8.} which is equivalent to saying, let not any one gratify his own desire, but let each person seek to please God, and the world, and nature, and wise men, repudiating self-love, if he would become a good and virtuous man.XXV. |
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17. Josephus Flavius, Jewish Antiquities, 3.250-3.252, 3.254, 3.259, 3.261 (1st cent. CE - 1st cent. CE)
| 3.251. They take a handful of the ears, and dry them, then beat them small, and purge the barley from the bran; they then bring one tenth deal to the altar, to God; and, casting one handful of it upon the fire, they leave the rest for the use of the priest. And after this it is that they may publicly or privately reap their harvest. They also at this participation of the first-fruits of the earth, sacrifice a lamb, as a burnt-offering to God. 3.252. 6. When a week of weeks has passed over after this sacrifice, (which weeks contain forty and nine days,) on the fiftieth day, which is Pentecost, but is called by the Hebrews Asartha, which signifies Pentecost, they bring to God a loaf, made of wheat flour, of two tenth deals, with leaven; and for sacrifices they bring two lambs; 3.254. nor is there anyone of the festivals but in it they offer burnt-offerings; they also allow themselves to rest on every one of them. Accordingly, the law prescribes in them all what kinds they are to sacrifice, and how they are to rest entirely, and must slay sacrifices, in order to feast upon them. 3.259. 2. He also determined concerning animals; which of them might be used for food, and which they were obliged to abstain from; which matters, when this work shall give me occasion, shall be further explained; and the causes shall be added by which he was moved to allot some of them to be our food, and enjoined us to abstain from others. 3.261. 3. He also ordered that those whose bodies were afflicted with leprosy, and that had a gonorrhea, should not come into the city; nay, he removed the women, when they had their natural purgations, till the seventh day; after which he looked on them as pure, and permitted them to come in again. |
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18. Josephus Flavius, Against Apion, 2.137 (1st cent. CE - 1st cent. CE)
| 2.137. 14. As to the other things which he sets down as blameworthy, it may perhaps be the best way to let them pass without apology, that he may be allowed to be his own accuser, and the accuser of the rest of the Egyptians. However, he accuses us for sacrificing animals, and for abstaining from swine’s flesh, and laughs at us for the circumcision of our privy members. |
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19. Mishnah, Bekhorot, 1.2 (1st cent. CE - 3rd cent. CE)
| 1.2. If a cow gave birth to a species of donkey, or a donkey gave birth to a species of horse, it is exempt from [the law of] the firstling, for it is said, “the firstling of a donkey,” “the firstling of a donkey,” twice [to teach that the law of the firstling does not apply] until that which gives birth is a donkey and that which is born is a donkey. And what is the law with regard to eating them? If a clean animal gave birth to a species of unclean animal, it is permitted to be eaten. But if an unclean animal gave birth to a species of a clean animal, it is forbidden to be eaten, for that which comes out of the unclean is unclean and that which comes out of the clean is clean. If an unclean fish swallowed a clean fish, it is permitted to be eaten. But if a clean fish has swallowed an unclean fish, the latter is forbidden to be eaten, because it is not [the clean fish's] growth." |
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20. Mishnah, Hulin, 3.6, 8.1 (1st cent. CE - 3rd cent. CE)
| 3.6. The characteristics of cattle and of wild animals are stated in the Torah. The characteristics of birds are not stated, but the sages said: every bird that seizes its prey is unclean. Every bird that has an extra toe, or a crop and a gizzard that can be peeled, is clean. Rabbi Elazar bar Zadok says: every bird that parts its toes is unclean." 8.1. Every kind of flesh is forbidden to be cooked in milk, except for the flesh of fish and of locusts. And it is also forbidden to place it upon the table with cheese, except for the flesh of fish and of locusts. Fowl may be placed upon the table together with cheese but may not be eaten with it, the words of Bet Shammai. Bet Hillel say: it may neither be placed [upon the table together with cheese] nor eaten with it. Rabbi Yose said: this is one of the leniencies of Bet shammai and the stringencies of Bet Hillel . Concerning what table did they speak? Concerning the table upon which one eats; but on the table whereon the food is set out one may place the one beside the other, and not be concerned." |
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21. Mishnah, Keritot, 1.1, 4.1 (1st cent. CE - 3rd cent. CE)
| 1.1. There are in the Torah thirty-six [transgressions which are punishable with] karet:When one has intercourse with his mother, His father's wife; Or his daughter-in-law; When a man has intercourse with a male, Or with a beast, Or when a woman brings a beast upon herself; When one has intercourse with a woman and her daughter; Or with a married woman; Or with his sister; Or with his father's sister; Or his mother's sister; Or his wife's sister; Or his brother's wife; Or the wife of his father's brother; Or with a menstruating woman; One who blasphemes [the Lord]; One who worships idols; Or dedicates his children to Molech; Or has a ba’al ov; Or desecrates the Shabbat; When an unclean person eats of sacred food; Or when one enters the precincts of the Temple in an unclean state; When one eats forbidden fat, Or blood; Notar; Or piggul; When one slaughters Or offers up [a consecrated animal] outside [the Temple]; One who eats anything leavened on Pesah; One who eats Or works on Yom Kippur; One who compounds the oil [of anointing]; Or compounds incense; Or uses [unlawfully] oil of anointing; And [when one transgresses the laws of] the pesah, And circumcision from among positive commandments." 4.1. If [a person was] in doubt whether he had eaten forbidden fat or not, or even if he had certainly eaten [of it] but [was] in doubt as to whether it had the requisite quantity or less; or [if there were] before him permitted fat as well as forbidden fat, and he ate of one of them and does not know of which of them he ate; Or if his wife and his sister were with him in the house and he unwittingly [had sex] with one of them and does not know with which of them he unwittingly [had sex]; Or if he did forbidden labor and does not know whether it was on Shabbat or on a weekday, He is liable for an asham talui." |
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22. New Testament, Acts, 15.20 (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. |
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23. Tosefta, Hulin, 3.20, 3.24 (1st cent. CE - 2nd cent. CE)
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24. Tosefta, Terumot, 7.11 (1st cent. CE - 2nd cent. CE)
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