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Tiresias: The Ancient Mediterranean Religions Source Database



10964
Tosefta, Pesahim, 7.5
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1. Hebrew Bible, Leviticus, 7.33, 22.1-22.9 (9th cent. BCE - 3rd cent. BCE)

7.33. הַמַּקְרִיב אֶת־דַּם הַשְּׁלָמִים וְאֶת־הַחֵלֶב מִבְּנֵי אַהֲרֹן לוֹ תִהְיֶה שׁוֹק הַיָּמִין לְמָנָה׃ 22.1. וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ 22.1. וְכָל־זָר לֹא־יֹאכַל קֹדֶשׁ תּוֹשַׁב כֹּהֵן וְשָׂכִיר לֹא־יֹאכַל קֹדֶשׁ׃ 22.2. דַּבֵּר אֶל־אַהֲרֹן וְאֶל־בָּנָיו וְיִנָּזְרוּ מִקָּדְשֵׁי בְנֵי־יִשְׂרָאֵל וְלֹא יְחַלְּלוּ אֶת־שֵׁם קָדְשִׁי אֲשֶׁר הֵם מַקְדִּשִׁים לִי אֲנִי יְהוָה׃ 22.2. כֹּל אֲשֶׁר־בּוֹ מוּם לֹא תַקְרִיבוּ כִּי־לֹא לְרָצוֹן יִהְיֶה לָכֶם׃ 22.3. בַּיּוֹם הַהוּא יֵאָכֵל לֹא־תוֹתִירוּ מִמֶּנּוּ עַד־בֹּקֶר אֲנִי יְהוָה׃ 22.3. אֱמֹר אֲלֵהֶם לְדֹרֹתֵיכֶם כָּל־אִישׁ אֲשֶׁר־יִקְרַב מִכָּל־זַרְעֲכֶם אֶל־הַקֳּדָשִׁים אֲשֶׁר יַקְדִּישׁוּ בְנֵי־יִשְׂרָאֵל לַיהוָה וְטֻמְאָתוֹ עָלָיו וְנִכְרְתָה הַנֶּפֶשׁ הַהִוא מִלְּפָנַי אֲנִי יְהוָה׃ 22.4. אִישׁ אִישׁ מִזֶּרַע אַהֲרֹן וְהוּא צָרוּעַ אוֹ זָב בַּקֳּדָשִׁים לֹא יֹאכַל עַד אֲשֶׁר יִטְהָר וְהַנֹּגֵעַ בְּכָל־טְמֵא־נֶפֶשׁ אוֹ אִישׁ אֲשֶׁר־תֵּצֵא מִמֶּנּוּ שִׁכְבַת־זָרַע׃ 22.5. אוֹ־אִישׁ אֲשֶׁר יִגַּע בְּכָל־שֶׁרֶץ אֲשֶׁר יִטְמָא־לוֹ אוֹ בְאָדָם אֲשֶׁר יִטְמָא־לוֹ לְכֹל טֻמְאָתוֹ׃ 22.6. נֶפֶשׁ אֲשֶׁר תִּגַּע־בּוֹ וְטָמְאָה עַד־הָעָרֶב וְלֹא יֹאכַל מִן־הַקֳּדָשִׁים כִּי אִם־רָחַץ בְּשָׂרוֹ בַּמָּיִם׃ 22.7. וּבָא הַשֶּׁמֶשׁ וְטָהֵר וְאַחַר יֹאכַל מִן־הַקֳּדָשִׁים כִּי לַחְמוֹ הוּא׃ 22.8. נְבֵלָה וּטְרֵפָה לֹא יֹאכַל לְטָמְאָה־בָהּ אֲנִי יְהוָה׃ 22.9. וְשָׁמְרוּ אֶת־מִשְׁמַרְתִּי וְלֹא־יִשְׂאוּ עָלָיו חֵטְא וּמֵתוּ בוֹ כִּי יְחַלְּלֻהוּ אֲנִי יְהוָה מְקַדְּשָׁם׃ 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." 22.1. And the LORD spoke unto Moses, saying:" 22.2. Speak unto Aaron and to his sons, that they separate themselves from the holy things of the children of Israel, which they hallow unto Me, and that they profane not My holy name: I am the LORD." 22.3. Say unto them: Whosoever he be of all your seed throughout your generations, that approacheth unto the holy things, which the children of Israel hallow unto the LORD, having his uncleanness upon him, that soul shall be cut off from before Me: I am the LORD." 22.4. What man soever of the seed of Aaron is a leper, or hath an issue, he shall not eat of the holy things, until he be clean. And whoso toucheth any one that is unclean by the dead; or from whomsoever the flow of seed goeth out;" 22.5. or whosoever toucheth any swarming thing, whereby he may be made unclean, or a man of whom he may take uncleanness, whatsoever uncleanness he hath;" 22.6. the soul that toucheth any such shall be unclean until the even, and shall not eat of the holy things, unless he bathe his flesh in water." 22.7. And when the sun is down, he shall be clean; and afterward he may eat of the holy things, because it is his bread." 22.8. That which dieth of itself, or is torn of beasts, he shall not eat to defile himself therewith: I am the LORD." 22.9. They shall therefore keep My charge, lest they bear sin for it, and die therein, if they profane it: I am the LORD who sanctify them."
2. Mishnah, Keritot, 2.1 (1st cent. CE - 3rd cent. CE)

2.1. There are four persons who require a ceremony of atonement, and there are four who bring a sacrifice for willful as well as for inadvertent transgression. The following are those who require a ceremony of atonement: the zav, the zavah, the woman who gave birth and the metzora. Rabbi Eliezer ben Jacob said: also a convert is regarded as a person who still requires a ceremony of atonement until the blood has been sprinkled for him; the same applies to the nazirite with reference to wine, haircutting and uncleanness."
3. Mishnah, Pesahim, 5.3, 6.6, 8.1-8.3, 8.7 (1st cent. CE - 3rd cent. CE)

5.3. If he slaughtered it for those who cannot eat it or for those who are not registered for it, for uncircumcised persons or for unclean persons, it is unfit. [If he slaughtered it] for those who can eat it and for those who cannot eat it, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised persons, for unclean and for clean persons, it is fit. If he slaughtered it before midday, it is disqualified, because it is said, “[and all of the assembled congregation of Israelites shall slaughter it] at twilight” (Exodus 12:6). If he slaughtered it before the [evening] tamid, it is fit, providing that a person stirs its blood until [that of] the tamid is sprinkled. [Nevertheless] if it was sprinkled [before the tamid], it is fit." 6.6. If he slaughtered it for those who are not its eaters, or for those who were not registered for it, for uncircumcised or for unclean [persons], he is liable. [If he slaughtered it] for its eaters and for those who are not its eaters, for those who are registered for it and for those who are not registered for it, for circumcised and for uncircumcised, for unclean and for clean [persons], he is exempt. If he slaughtered it, and it was found to possess a blemish, he is liable. If he slaughtered it and it was found to be an internal terefah, he is exempt. If he slaughtered it, and [then] it became known that its owners had withdrawn their hands from it, or that they had died, or that they had become unclean, he is not culpable, because he slaughtered it with permission." 8.1. A wife, when she is in her husband’s home, and her husband slaughtered on her behalf and her father slaughtered on her behalf, she must eat of her husband's. If she went to spend the first festival in her father's home, and her father slaughtered on her behalf and her husband slaughtered on her behalf, she may eat wherever she pleases. An orphan on whose behalf his guardians slaughtered may eat wherever he pleases. A slave of two partners may not eat of either. He who is half slave and half free may not eat of his master's." 8.2. One who says to his slave, “Go out and slaughter the pesah on my behalf”, if he slaughtered a kid, he may eat it; if he slaughtered a lamb, he may eat it; if he slaughtered a kid and a lamb, he eats the first. If he forgot what his master told him, how should he act? He should slaughter a lamb and a kid and declare, “If my master told me [to slaughter] a kid, the kid is his and the lamb is mine; and if my master told me [to slaughter] a lamb, the lamb is his and the kid is mine.” If his master [also] forgot what he told him, both animals go to the place of burning, but they [the master and the slave] are exempt from sacrificing the second pesah." 8.3. If a man says to his children, “Behold, I am going to slaughter the pesah on behalf of whichever of you goes up first to Jerusalem,” as soon as the first has put his head and the greater part of his body [into Jerusalem] he has acquired his portion, and he acquires it on behalf of his brothers with him. One may always register for it as long as there is as much as an olive’s worth for each one [registered]. They may register and withdraw their hands from it until it has been slaughtered; Rabbi Shimon says: until the blood is sprinkled." 8.7. They may not slaughter the pesah for a single person, the words of Rabbi Judah. But Rabbi Yose permits it. And even a company of a hundred who cannot eat as much as an olive, one may not slaughter [a pesah] for them. And one may not form a company of women and slaves and minors."
4. Mishnah, Zevahim, 12.1 (1st cent. CE - 3rd cent. CE)

12.1. A tebul yom and one who lacks atonement do not share in sacrifices for consumption in the evening. An onen may handle [sacrifices], but he may not offer them, and he does not receive a share for consumption in the evening. Priests with blemishes, whether permanent or passing, receive a share and may eat [of the sacrifices] but they may not offer them. Whoever is not eligible for service does not share in the flesh. And he who does not share in the flesh does not share in the hides. Even if one was unclean when the blood was sprinkled but clean when the fats were burned [on the altar], he does not share in the flesh, for it is said: “he among the sons of Aaron, that offers the blood of the shelamim, and the fat, shall have the right thigh for a portion” (Leviticus 7:33)."
5. Tosefta, Pesahim, 7.4, 7.13 (1st cent. CE - 2nd cent. CE)

6. Babylonian Talmud, Megillah, None (3rd cent. CE - 6th cent. CE)

14b. מורד במלכות הוא ולא צריך למידייניה אמרה לו עדיין שאול קיים ולא יצא טבעך בעולם אמר לה (שמואל א כה, לג) ברוך טעמך וברוכה את אשר כליתני [היום הזה] מבא בדמים,דמים תרתי משמע אלא מלמד שגילתה את שוקה והלך לאורה ג' פרסאות אמר לה השמיעי לי אמרה לו (שמואל א כה, לא) לא תהיה זאת לך לפוקה זאת מכלל דאיכא אחריתי ומאי ניהו מעשה דבת שבע ומסקנא הכי הואי,(שמואל א כה, כט) והיתה נפש אדוני צרורה בצרור החיים כי הוות מיפטרא מיניה אמרה ליה (שמואל א כה, לא) והטיב ה' לאדוני וזכרת את אמתך,אמר רב נחמן היינו דאמרי אינשי איתתא בהדי שותא פילכא איכא דאמרי שפיל ואזיל בר אווזא ועינוהי מיטייפי,חולדה דכתיב (מלכים ב כב, יד) וילך חלקיהו הכהן ואחיקם ועכבור וגו' ובמקום דקאי ירמיה היכי מתנביא איהי אמרי בי רב משמיה דרב חולדה קרובת ירמיה היתה ולא הוה מקפיד עליה,ויאשיה גופיה היכי שביק ירמיה ומשדר לגבה אמרי דבי רבי שילא מפני שהנשים רחמניות הן,ר' יוחנן אמר ירמיה לא הוה התם שהלך להחזיר עשרת השבטים ומנלן דאהדור דכתיב (יחזקאל ז, יג) כי המוכר אל הממכר לא ישוב אפשר יובל בטל ונביא מתנבא עליו שיבטל אלא מלמד שירמיה החזירן,ויאשיהו בן אמון מלך עליהן דכתיב (מלכים ב כג, יז) ויאמר מה הציון הלז אשר אני רואה ויאמרו אליו אנשי העיר הקבר איש האלהים אשר בא מיהודה ויקרא את הדברים האלה אשר עשית על המזבח בבית אל וכי מה טיבו של יאשיהו על המזבח בבית אל אלא מלמד שיאשיהו מלך עליהן רב נחמן אמר מהכא (הושע ו, יא) גם יהודה שת קציר לך בשובי שבות עמי,אסתר דכתיב (אסתר ה, א) ויהי ביום השלישי ותלבש אסתר מלכות בגדי מלכות מיבעי ליה אלא שלבשתה רוח הקדש כתיב הכא ותלבש וכתיב התם (דברי הימים א יב, יט) ורוח לבשה את עמשי וגו',אמר רב נחמן לא יאה יהירותא לנשי תרתי נשי יהירן הויין וסניין שמייהו חדא שמה זיבורתא וחדא שמה כרכושתא זיבורתא כתיב בה (שופטים ד, ו) ותשלח ותקרא לברק ואילו איהי לא אזלה לגביה כרכושתא כתיב בה (מלכים ב כב, טו) אמרו לאיש ולא אמרה אמרו למלך,אמר רב נחמן חולדה מבני בניו של יהושע היתה כתיב הכא (מלכים ב כב, יד) בן חרחס וכתיב התם (שופטים ב,ט) בתמנת חרס,איתיביה רב עינא סבא לרב נחמן שמונה נביאים והם כהנים יצאו מרחב הזונה ואלו הן נריה ברוך ושריה מחסיה ירמיה חלקיה חנמאל ושלום רבי יהודה אומר אף חולדה הנביאה מבני בניה של רחב הזונה היתה כתיב הכא בן תקוה (מלכים ב כב, יד) וכתיב התם (יהושע ב, יח) את תקות חוט השני,אמר ליה עינא סבא ואמרי לה פתיא אוכמא מיני ומינך תסתיים שמעתא דאיגיירא ונסבה יהושע ומי הוו ליה זרעא ליהושע והכתיב (דברי הימים א ז, כז) נון בנו יהושע בנו בני לא הוו ליה בנתן הוו ליה 14b. Nabal, your husband, bis a rebel against the throne,as David had already been anointed as king by the prophet Samuel, and Nabal refused his orders. bAndtherefore bthere is no need to try him,as a rebel is not accorded the ordinary prescriptions governing judicial proceedings. Abigail bsaid to him:You lack the authority to act in this manner, as bSaul is still alive.He is the king in actual practice, and byour seal [ itivakha /i] has notyet bspread across the world,i.e., your kingship is not yet known to all. Therefore, you are not authorized to try someone for rebelling against the monarchy. David accepted her words and bsaid to her:“And bblessed be your discretion and blessed be you who have kept me this day from coming to bloodguiltiness [ idamim /i]”(I Samuel 25:33).,The Gemara asks: The plural term idamim /i,literally, bloods, bindicates two.Why did David not use the singular term idam /i? bRather, this teaches thatAbigail brevealed her thigh,and he lusted after her, band he went three parasangs by the fireof his desire for her, and bsaid to her: Listen to me,i.e., listen to me and allow me to be intimate with you. Abigail then bsaid to him: “Let this not be a stumbling block for you”(I Samuel 25:31). bBy inference,from the word b“this,”it can be understood that bthere is someone elsewho will in fact be a stumbling block for him, band what isthis referring to? bThe incident involving Bathsheba. And in the end this is what was,as indeed he stumbled with Bathsheba. This demonstrates that Abigail was a prophetess, as she knew that this would occur. This also explains why David blessed Abigail for keeping him from being responsible for two incidents involving blood that day: Abigail’s menstrual blood and the shedding of Nabal’s blood.,Apropos Abigail, the Gemara explains additional details in the story. Abigail said to David: b“Yet the soul of my lord shall be bound in the bond of lifewith the Lord your God” (I Samuel 25:29), and bwhen she parted from him she said to him: “And when the Lord shall have dealt well with my lord, and you shall remember your handmaid”(I Samuel 25:31)., bRav Naḥman saidthat bthisexplains the folk saying bthat people say: While a woman is engaged in conversationshe also holds bthe spindle,i.e., while a woman is engaged in one activity she is already taking steps with regard to another. Abigail came to David in order to save her husband Nabal, but at the same time she indicates that if her husband dies, David should remember her and marry her. And indeed, after Nabal’s death David took Abigail for his wife. bSome saythat Rav Naḥman referred to a different saying: bThe goose stoopsits head bas it goesalong, bbut its eyes look on from afarto find what it is looking for. So too, Abigail acted in similar fashion., bHuldahwas a prophetess, bas it is written: “So Hilkiah the priest and Ahikam and Achborand Shaphan and Asaiah went to Huldah the prophetess” (II Kings 22:14) as emissaries of King Josiah. The Gemara asks: bBut if Jeremiah was found there, how could she prophesy?Out of respect for Jeremiah, who was her superior, it would have been fitting that she not prophesy in his presence. The Sages of bthe school of Rav say in the name of Rav: Huldah was aclose brelative of Jeremiah, and he did not object to herprophesying in his presence.,The Gemara asks: bBut how could Josiah himself ignore Jeremiah and sendemissaries btoHuldah? The Sages of bthe school of Rabbi Sheila say: Because women aremore bcompassionate,and he hoped that what she would tell them would not be overly harsh., bRabbi Yoḥa saida different answer: bJeremiah was not thereat the time, because bhe went to bring back the ten tribesfrom their exile. bAnd from where do we derive that he brought them back? As it is written: “For the seller shall not return to that which he has sold”(Ezekiel 7:13), i.e., Ezekiel prophesied that in the future the Jubilee Year would no longer be in effect. Now bis it possible that the Jubilee hadalready been bannulled?The ihalakhotof the Jubilee Year apply only when all of the tribes of Israel are settled in their respective places, which could not have happened since the exile of the ten tribes more than a century earlier, bbut the prophet is prophesying that it will ceaseonly in the future. bRather, this teaches that Jeremiah brought backthe ten tribes from their exile., bAnd Josiah the son of Amon ruled over theten tribes, bas it is written: “Then he said: What monument is that which I see? And the men of the city told him, It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel”(II Kings 23:17). bNow what connection did Josiah,king of Judea, bhave with the altar at Bethel,a city in the kingdom of Israel? bRather, this teaches that Josiah ruled over theten tribes of Israel. bRav Naḥman said:Proof that the tribes returned may be adduced bfromthe verse bhere: “Also, O Judah, there is a harvest appointed for you, when I would return the captivity of My people”(Hosea 6:11), which indicates that they returned to their places., bEstherwas also a prophetess, bas it is written: “And it came to pass on the third day that Esther clothed herself in royalty”(Esther 5:1). bIt should have said:Esther clothed herself in broyal garments. Rather,this alludes to the fact bthat she clothed herself with a divinespirit of binspiration. It is written here: “And she clothed herself,” and it is written elsewhere: “And the spirit clothed Amasai”(I Chronicles 12:19). Just as there the reference is to being enclothed by a spirit, so too Esther was enclothed by a spirit of divine inspiration.,An additional point is mentioned with regard to the prophetesses. bRav Naḥman said: Haughtiness is not befitting a woman.And a proof to this is that bthere were two haughty women, whose names wereidentical to the names of bloathsomecreatures. bOne,Deborah, bwas called a hornet,as her Hebrew name, Devorah, means hornet; band one,Huldah, bwas called a marten,as her name is the Hebrew term for that creature. From where is it known that they were haughty? bWith regard toDeborah, bthe hornet, it is written: “And she sent and called Barak”(Judges 4:6), bbut she herself did not go to him.And bwith regard toHuldah, bthe marten, it is written: “Say to the manthat sent you to me” (II Kings 22:15), bbut she did not say: Say to the king. /b,Furthermore, bRav Naḥman said: Huldah was a descendant of Joshua.An allusion to this bis written here:“Huldah the prophetess, the wife of Shallum, the son of Tikvah, bthe son of Harhas [ iḥarḥas /i]”(II Kings 22:14), band it says elsewherewith regard to Joshua: “And they buried him in the border of his inheritance bin Timnath-heres [ iḥeres /i]”(Judges 2:9), therefore intimating that there is a certain connection between them., bRav Eina the Elder raised an objectionfrom a ibaraita bto Rav Naḥman’steaching. The ibaraitaindicates that Huldah was in fact a descendant of Rahab, and seemingly not of Joshua: bEight prophets, who werealso bpriests, descended from Rahab the prostitute, and they are: Neriah;his son bBaruch; Seraiah; Mahseiah; Jeremiah;his father, bHilkiah;Jeremiah’s cousin bHanamel; andHanamel’s father, bShallum. Rabbi Yehuda said: So too, Huldah the prophetess was a descendant of Rahab the prostitute,as bit is written herewith regard to Huldah: b“The son of Tikvah,” and it is written elsewherein reference to Rahab’s escape from the destruction of Jericho: b“This cord of [ itikvat /i] scarlet thread”(Joshua 2:18).,Rav Naḥman responded to Eina the Elder and bsaid to him: Eina the Elder, and some saythat he said to him: bBlackened pot,i.e., my colleague in Torah, who has toiled and blackened his face in Torah study, bfrom me and from you the matter may be concluded,i.e., the explanation lies in a combination of our two statements. bForRahab bconverted and married Joshua,and therefore Huldah descended from both Joshua and Rahab. The Gemara raises a difficulty: bBut did Joshua have any descendants? But isn’t it writtenin the genealogical list of the tribe of Ephraim: b“Nun his son, Joshua his son”(I Chronicles 7:27)? The listing does not continue any further, implying that Joshua had no sons. The Gemara answers: Indeed, bhe did not have sons,but bhe did have daughters. /b


Subjects of this text:

subject book bibliographic info
animal, specification of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 168
baraita/baraitot Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 64
black bucket Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 64
bread Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 30
commandment, of passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161
consumption, as a stageof sacrificial process Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 168
eina saba Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 64
episodic memory Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 30
impurity Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 74
lamb, passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161
lamb, single Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 168
marquez, garbriel garcia Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 30
meal Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161
meat, and blood Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 74
mishnah Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 64
naḥman Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 64
obligation, in passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161
of Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 74
passover Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 30; Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 64
passover (pesah)̣, sacrificial process in Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 74
priests Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 74
purity Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 74
purpose of sacrifice, of passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161
rashi Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 64
representation Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161
ritual narrative Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 74
sacrifice Balberg, Fractured Tablets: Forgetfulness and Fallibility in Late Ancient Rabbinic Culture (2023) 30
slaughter (shekhitah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161
slave Bickart, The Scholastic Culture of the Babylonian Talmud (2022) 64
slaves Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161
specification of offering Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 168
tossing of blood (zeriqah), in passover Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161, 168
tossing of blood (zeriqah) Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 74
transformation Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 74
women' Balberg, Blood for Thought: The Reinvention of Sacrifice in Early Rabbinic Literature (2017) 161